men? This question reminds us of the fragility of feminist sisterhood and the per- vasiveness of racism in the United Sta
Incredibly important point to think about when considering the differences between mainstream white feminism and Native feminism.
word. Part of my strategy in calling myself a feminist was that I wanted to build a bridge with white women, who were doing great t
Here we see the power and potential that comes with taking on a specific identity/label.
eminist. Like Shanley, she didn't feel as though she betrayed her Native community and the label
Again it is interesting to see how different women used the term "feminist" and whether this was an empowering or complicated word for them.
I was empowered by her thoughts that "feminism" has a special mean- ing for Native women because, as indigenous people, we are concerned with issues of sovereignt
Differs from mainstream, white feminism because white women no longer have to worry about sovereignty. This key difference in indigenous feminism is critical and should be adopted in all practices of a intersectional feminist ideology.
) on the societal level, the People seek sover- eignty as a people in order to maintain a vital legal and spiri- tual connection to the land, in order to survive as a people.
Here we see the theme and importance of survival for Native cultures and how women employ indigenous feminism to fight for this goal.
Then she bravely asks: Does being a feminist make her less Indi
At a time when being a feminist was still seen as something radical and taboo, it is important to consider the additional implications this would have as a Native woman identifying as a feminist. I think Shanley raises a good point about how the feminist movement started out as a predominantly white woman's movement that effectively ignored the experiences of women of color and especially Native women.
. Her groundbreaking essay on "Warrior Women" (manly hearted women) and sex roles was published in The Hidden Half in 1983.4 This essay counters the existing negative stereotypes about Native women. Moreover, she provides excellent examples of role-flexibility and gender variabili
This essay remains to be my favorite reading of the entire class. Medicine was one of the first anthropologists to focus her studies on Native women and her work was revolutionary for Native women's history. Her studies were so significant because it challenged the ways in which we consider Native women's history and emphasized the importance of not approaching it with our Eurocentric preconceptions of gender and gender roles.
When I catch him in the act, he doesn’t bother to hide the half smile that plays on his face
This was so disgusting to read about but unfortunately not all that surprising. It is no secret that women of color have long been hyper-sexualized in this manner. But it is heartbreaking to see it happening at such a young age.
There were no brown or black ones.
You can just see the severe lack of any kind of Native representation even in her own home.
the people- pleaser
I think this is a very common role for marginalized groups to take on as well as children of alcoholics. There are just so many layers to this issue that she is experiencing and it is truly heartbreaking to read about such a young girl growing up like this. The most unfortunate part is that this was/is such a common experience for so many Native peoples in one way or another.
it is the same color as mine in the summer.
I think her daydream about what her uncle may look like and this line in particular just shows her intense desire for belonging. You can tell just how isolated she feels in her own family and at school and just in daily life, she longs for connection to people like her.
I work to keep my voice level, but it’s difficult because adrenaline is taking over. “Where?”
I am honestly so surprised by how such a young girl is so mindful and composed. She has incredibly healthy and effective communication skills, especially for only being 15 years old!
Instead, rape is a fundamental result of colonial-ism, a history of violence reaching back centuries. An epidemic is a contagious disease; rape is a crime against humanity.
This was an extremely powerful paragraph and unbelievably well written. I think this was an incredibly effective way to frame the discussion and begin her argument from the very start of the paper. I think it also brings attention to the significance of using the word "epidemic" when we discuss hate crimes being perpetrated against groups of people, of which are usually minorities, people of color, LGBTQIA+, etc.
Even nowadays, she is not treated as a full tribal citizen either, since she must live on the reservation to get full access to tribal citizenship entitlements, such as health care.
I think it is significant to note how US policy is set up specifically with the intent to force Natives to choose between two identities: Native American or US citizen. This kind of mentality fails to acknowledge that Natives have incredibly complex identities that contain aspects of both cultures, but that this does not make them any less Indian or any less American.
People in a hurry, going so fast, looking straight ahead. They weren't friendly. They didn't say, "Hi," or anything. It was so lone-some. People all around you, but they ignore you, like you are not there.
Reading this was like having such an out-of-body experience. Hearing it like this, it sounds so terrible--which it realistically is! However, we all have become so desensitized to this and just expect this at this point that we don't think anything of it anymore.It makes me sad that that is the reality of the city life, and that so many Natives were thrown into this without any warning.
I was twenty. I didn't know the ways of the urban life.
I cannot even imagine never having stepped foot in a city and then being dropped in the center of it with absolutely no direction or guidance. This seems so shocking to think about, and even more so to consider how many other Natives had this same experience.
"I'm tired of you Indians always saying you're going to go and pulling out of it."
This was a really aggressive and uncomfortable sentence to read. The lack of empathy for her situation and mother is awful. I also think the way he says "you Indians" strongly resembles similar prejudice and the anti-immigrant/POC sentiment we unfortunately continue to see in America today. It seems that phrasing was intentionally used as a means of emphasizing Native "other-ness" while also stereotyping Natives as ungrateful and untrustworthy. There is a lot to unpack from such a short comment.
Yes, we have. We all went through something similar. We all traveled far and arrived in an alien place. We all understand what it is like to live in a city having moved from our reservations."
Despite being from different tribes and having different customs, Natives from all over still found connection in the shared experiences of relocation.
169 of 174 peol)le present at a general council meet-ing vote in favor of "the )rinciple of termination." Man. of thoseSwho voted thought they were voting only in favor of receiving cer-train pr capital allotments that were being held by the U.S. Govern-ment.At a later meeting, when the policy of termination had been explaineda little more fully, the Menominee General Council voted 197to 0to oppose and reject termination.
This goes to show how unclear policies were and therefore how unfair it was to expect Natives to understand and vote on them without proper explanation and information.
The motives behind these bills as the Indians see it, is to destroy not only their cultural existence as a distinct group within our nation, but also their basic economy, which is land and the natural resources accruing from the land.
I think this is a pretty fair interpretation of termination policies.
in 1953 another warrior woman, Helen Peterson, a Northern Cheyenne but enrolled Oglala Sioux, took the important job of the new executive director of NCAI.
Significant to see how warrior women (a supposedly "alternative" gender role for women) played such a key role in leadership.
consequently, playing the role of a “good” Indian was necessary
An unfortunate reality. However, it is noteworthy how Cloud used her diverse identities in order to play this role as well as possible in order to bring about change.
The Clouds encouraging their daughters to attend college points to their belief that girls and young women should attend college, not believing in the sexist notion of the early twentieth century that college is for men only
Here we see Cloud challenging Eurocentric notions of gender by advocating for her daughters' education and success.
“readiness” for termination.
I think it's pretty shocking to read today about how assimilation quickly turned into "termination". I think this was a very significant and intentional re-phrasing, almost as if America wasn't even going to pretend or hide its true intention for Indian populations.
lizabeth Bender Cloud was a complicated woman: an Ojibwe and a Christian, a citizen and a warrior, a supporter of tribal self- determination and absorption into the U.S. nation- state
She had a very complex identity, proving that you don't have to be Native or American, it is possible to be a diverse combination.
Cloud employed an Ojibwe trickster methodology and could shape- shift, transforming herself into a “good” Indian among white reformers and a “bad” Indian in Native environments.
Again we see this notion that a "good" Indian is one that has adopted Euro-American culture and become "civilized", while being "bad" is associated with maintaining Native culture. I also think it is significant here that we see another Native woman intentionally use these social constructs in her activism in order to best appeal to her audience and be as effective as possible.
Government employees taught boys to follow white notions of gender, including sexism, and to become heads of household, instructing them to be submissive to whites and teaching them farming and the trades. Girls were taught white female- gender norms and how to become wives, be submissive to males and whites, and perform domestic duties.
You can see just how threatened Euro-Americans were by Native gender identities and roles. It says so much that they put in so much effort forcing the children to adopt the patriarchal roles of the US.
Lacking an understanding of norms ascribed to men and women in Cherokee society, commissioners some-times saw male dominance where it did not exist; more often, they cre-ated it on paper in the hopes that it would quickly become reality
Here we see ways in which American colonization and policy worked to undermine Native gender roles in an attempt to replace them with their own.
nstead, it administra· tively divided Cherokees into the nuclear u11its recognized as legitimate and through which property was transmitted in Anglo-American soci· ety
Which completely ignored the principles of Native kinship and matrilineal principles.
Much of the actual allotting of the Cherokees took place under B,epublican president Theodore Roosevelt, a champion of interventionist government, social reform, and vigorous physical wellness.
Here we see again how celebrated figures in American history are protected by the current curriculum, which fails to address the horrific impacts they had on Native lives communities.
Cherokees' conceptions of normal and appropriate sexual relations contrasted with the expectations and values of Dawes
Important to note that they not only contrasted with but challenged American ideologies regarding proper gender roles and sexuality.
how thoroughly land privatization was interconnected with the regulation of Jndian sexuality and reproduction, especially that of women.
I think it is incredibly significant to consider how the Dawes Commission sought to control Native female bodies and sexuality by taking control of their lands. Here we see what an important role the land plays in the autonomy of Native women and the challenge this posed to American gender roles.
Who had more right than she to decide to whom she was
Here we see the ways in which Americans constantly questioned and worked to undermine Native culture and tradition. By questioning Rosanna Mounce's marital status, Americans were essentially saying, "Prove why it should count in our minds," suggesting that it was not legitimate simply because it was a Native bond and did not follow Euro-American ideology.
Well, the first parent of us all, says the legend, had both white and red children. They did not agree together, so the father separated them and placed a great ocean between. But he said that some day they should be united. And this is why we believe you are our brothers. We hope our true friends will aid us and stand by us in our troubles
I had never heard this before and it was honestly pretty surprising to read.
She spoke excellent English, with a hardly perceptible Indian accent.
A common note nearly all of the articles had written about Winnemucca.
“to gain the attention of their audiences,” Native writers“structured their narratives to reflect not only native oral traditions but alsothe forms and themes to which their readers would respond”
You can just see how much thought and effort Natives had to invest in order to speak for white audiences in hopes of accomplishing their goals.
Winnemucca’sbiography is usually situated alongside those of other “mythical” Indianwomen like Pocahontas and Sacajawea9and interpreted as one in a series ofheroic figurations that Rayna Green has identified as the “Indian Princess.”In
Significant to note that the mainstream media/history only covers this very distinct stereotype.
My listenings toWinnemucca are simply different—differently positioned, differently moti-vated, differently encouraged. My hope is that this difference makes possi-ble an imagining of Winnemucca that focuses on her use of dominantdiscourse as a practice of survivance
I really appreciated this introduction to her analysis and summary of her argument and why it was significant. It again sparked some inspiration for how to go about writing our research papers for me.
Instead, the husband, recognizing the affection of his wife for another, dressed her in her finery, painted her face and the part of her hair, and led her on a fine horse to the man she esteemed.
This was pretty remarkable to read about and not at all what I would have expected.
They face a peculiar kind of sexism, one that is grounded in the pernicious and ever-present ideologies of racism. Native women are judged not only as females but as Indians.
Understanding Native women's intersectional identities is crucial for not only making sense of this conversation, but for moving towards potential solutions.
More specifi-cally, they argue that misrepresentations of women's artistic contributions have been a product of inappropriate or biased frames of inquiry.
I think this is an interesting argument that can be extended to many conversations. It also made me think more about our research papers and how we are asking our questions and performing our research.
the literature on American Indian women has not been comparable either in size or quality to the writings being published on women of other ethnic origins.
I think that is an unfortunate discrepancy.
Even outside the realm of fiction, Plains Indian women are described in a European mode.
We repeatedly see white/European gender roles and norms and ideals monopolize the conversation regarding Native communities and culture.
The important point is that in most films Indian women are not portrayed autono-mously, as having skills, conversations, and par-
This was something that is so obvious when you actually think about the portrayals of Native populations in the media, and yet it was unfortunately never something that I had really given much thought to before reading this.
These were issued to heads of household, which the government considered to be men. In many cases, men turned livestock permits over to their wives, who then passed them to their daughters.
I found it noteworthy that the US again tried to force its gender roles upon Native society but that the Natives continued to practice their tradition.
The president refused to accept this blanket as a token of friendship but tossed it aside and said, “I cannot, as president of the United States, accept anything like this.”
Again we see the refusal to participate in the reciprocity that is central to Native culture.
relationships between the sexes, which schol-ars have labeled “complementary,” meaning that gender roles are dif-ferent but equal and necessary
Very different than the gender roles we see in Europe, the colonies, or United States.
Rather, per-spectives on the past are constructions that transmit cultural beliefs and values that allow for the reevaluation and revaluation of indig-enous peoples’ oral traditions as valid and legitimate histories.
This quote helps us to expand the ideas regarding oral history and tradition that we discussed in class on Tuesday.
women continue to be held in high regard in their communities, where they exercise authority and enjoy a measure of autonomy through their roles as grandmothers, mothers, and daughters. In many ways, women also link the traditional status of womanhood to their roles outside of the home, in the workplace, in professional settings, and in other public arenas
Some important insight into the roles and significance of Native women in the modern day.
There were no non-Dakota present whom we were trying to educat
It is unfortunate that a lot of the time the burden falls on the oppressed in order to educate the oppressors.
President Lincoln, the one ultimately responsible for the mass hanging of our Dakota resisters.
I never knew this, just like I had never known George Washington's role in Native oppression either.
my re- sponse that this march was not about healing those wounds but about trying to heal our wounds, which have never been closed. His response was typical of those in power when injustices are perpetrated, for it is they who benefit from perpetuating the myth that peace can occur with- out justice, or healing without acknowledgment and reparations.
I think this was all very well said and something that many people can stand to learn and understand regarding movements and matters today.
"Violence is never initiated by the oppressed."
Incredibly powerful quote that I think can be applied to many moments in US history, but especially those regarding interactions with and the treatment of Native Americans.
e leading the way. Thus, the first portion of the march to Mankato was more male-dominated. Clifford Canku thankfully appeared as the male spiritual leader to help us through this portion of the journey, and other male participants played more prominent roles in getting us to Mankato. After arriving at Mankato, however, the female influence
I think it is important to note that there does not seem to be any resentment that certain aspects of the march were more male-dominated and others were female-dominated. I think this goes to show the importance of both men and women to Native culture and the importance of balance for them.
he irony of being welcomed in a town that was created because of our dispossession only compounded those emotions
We can just see how difficult of a journey (physically, mentally, and spiritually) this was for the Native community and that there were so many layers to why they were feeling the way they were feeling during this march. I can't even begin to imagine what this must have been like for them and to be juggling all of these thoughts and emotions at once.
. Then one of the women present would hold the stake as it was pounded into the ground and offer the first prayer with tobacco
The image on page 8 actually made me come back and look at this sentence with newfound meaning. I think it is incredibly significant that it was women that were supporting the stake as it was driven into the ground, and shows us again the important role that women play in Native culture.
. With so many prayers being offered on our behalf for what we were trying to accomplish, it would
We continue to see the incredible power of kinship to Native populations even to this day. That kind of unwavering faith is truly remarkable.
Things happened like this but they always say the Indians are ruthless killers and that they massacred white people. The white people are just as bad, even worse. You never hear about the things that happened to our people because it was never written in the history books. They say it is always the Indians who are at fault.
There is so much power in who writes the mainstream history, news, etc, because they can write it in whatever way best benefits them. Fortunately more and more stories are coming out and helping to eliminate the belief that the colonizers were the heroes and Natives were the savages. It still makes me so sad to think about how long we kept Native history in the dark though.
However, under usual storytelling circumstances, the repetition is part of the storytelling procedure, often added for emphasis.
Another intriguing element of Native culture, tradition, and storytelling.
The Dakota oral tradition is based on the assumption that the ability to remember is an acquired skill-one that may be acutely developed or neglected
I think this further emphasizes just how important the oral tradition is to Native people that they would put in the conscious effort in order to improve their listening skills so as to carry on the tradition.
ThoughthesegirlswerevulnerabletoviolentattackandtobeingmarginalizedwithintheCherokeecommunitybecauseoftheirrace,theywereblessedwithameasureofprotectionbyvirtueoftheirkinrelationshiptootherCherokees.
Identity and belonging were very clearly incredibly layered and involved many considerations ranging from blood relation, to race, to kinship ties, etc. And even these appeared to become very convoluted very easily.
anyblackperson,slaveorfree,becamefairgameforcaptureandsale
This was honestly all pretty shocking to read about because I had never learned about Native's owning black slaves or to what awful extent it had gone to. It also really makes me wonder what their justification for doing these things was, especially after suffering so much at the hands of colonists.
“theCherokeesnolongerfeltthattheycontrolledtheirowndestiny,andasenseofrootlessnessandthefeelingthatlifehadlittlemeaningpervadedtheNation.”
You can just see how connected Natives were to the land both physically and spiritually and what a horrible impact removal had on their sense of identity and overall wellbeing.
LikecaptiveAfricansawaitingtheslaveshipsorJapaneseAmericansduringWorldWarII
Significant to note that all of these events have spanned the entire course of US history and we continue to employ similar methods against people of color to this day.
thetreatywasratifiedbytheU.S.Congressin1836.
The very definition of the word "treaty" is that it is an agreement between two parties. The fact that the US called this a treaty is ridiculous.
adelegationofCherokeewomenappearedbeforetheNationalCounciltourgeresistancetothenewlaw
Here again we see the integral role that women played in Native society and diplomacy.
HowmanythousandsofourownpeoplewouldgladlyembracetheopportunityofremovingWestonsuchconditions
And yet they still insisted on and forced the removal of Natives from their own homelands.
Georgiaofficials,whoinsistedthatthenotionofasovereignCherokeerepublicviolatedthestate’srightstocertainlands.
I can only imagine how hopeless and frustrated the Cherokee people must have felt about this mentality that colonists had any kind of a "right" to NATIVE land.
They had a family, but no kin. They were eligible for national benefi ts, but not those available only to kin.
This was interesting to read about, especially after learning about how important kinship is to Native communities. I had not considered that you could have citizenship/benefits without the kinship.
As Cherokees underwent centralization, new governmental struc-tures limited women’s formal political participation.
Throughout this entire paper, we see more and more how Native cultures were forced to adopt and shift towards the gendered ideals prevalent in the US. We see elements of coverture arising, a shift from matrilineal to patrilineal communities, and an overall decrease in the power of women in society and government.
but the rumors and his wife’s frustration both originated because he isolated himself from his community and failed to fulfi ll his obligations.
Here we see even further just how important community obligations and reciprocity were to Native cultures and lives.
Cherokee people showed an openness to new medical concepts, but remained reluc-tant to abandon their own medical practices completely
I can imagine that this would have been an incredibly difficult topic of debate for the Cherokee. I can imagine that it would be incredibly conflicting to have new opportunities to help people, but the fear that your traditions would then fade if you started employing them. I also think there is the additional layer of of frustration and resentment that they wouldn't have to worry about losing their traditions/medical practices if the colonizers hadn't invaded in the first place and taken the choice away from Natives.
At Fort Washington, the women and children were imprisoned for more than a year in primitive, overcrowded, and unsanitary conditions.
Something we have seen the United States do throughout its entire history, from Native imprisonment, to Japanese concentration camps during WWII, to ICE detention centers today.
who are willing to become your friends and fathers, but, at the same time, are determined to punish you for every injury you may offer to their children.
Again we see this offer of "friendship and peace" extended to the Natives, but there is always a catch because they are not truly offering. They were instead giving an ultimatum: surrender or die.
Scott assured St. Clair of his success and falsely claimed that his troops had not practiced inhumanity toward the Indians.
I wonder if St. Clair and Washington and other men in power realistically knew that Scott was blatantly disobeying orders and invading villages not on Washington's orders and massacring them. And if they did know, I wonder if they intentionally let it play out this way.
Washington and Knox had cautioned Scott to treat the Indians honorably; at the same time, they as-sumed that Scott would bring terror to Indian Country by capturing a “con-siderable number of women and children.”
I continue to just be baffled by the mentality of the colonizers. The entire goal to "treat honorably" while also intentionally stealing Native women and children was so blatantly hypocritical, and yet they constantly were trying to justify their actions through whatever means necessary.
“When your army entered the country of the Six Nations, we called you town destroyer; and to this day, when that name is heard, our women look behind them and turn pale, and our children cling close to the necks of their mothers.”
VERY different from the picture painted in American history that celebrates Washington as a founding father and all-American hero. It reminds me a lot of Christopher Columbus and the way American history portrays him and the reality that American Indians were faced with by his arrival in the Americas.
"we have won them with love."
I wonder what exactly their definition of "love" is if that's what they thought they had truly brought to the Caddoans.
Spaniards understood little of Caddo civic authority or the insults implicit in these actions
Earlier Barr discussed how the Spanish had watched the French-Caddoan bond expand and how they grew fearful that they themselves would never get back into the good graces of the Caddos. However, Spanish behaviors and their refusal to participate in Caddoan customs and proper diplomacy just proves that the Spanish did not really want to form a relationship with the Caddos (in the same ways the French had). Their motives were entirely selfish and they merely wanted to use the Caddos and their land, as all colonizers did to Native populations.
Caddo an peoples did not use enemy captives as a source of labor but did capture a small number of women and children in warfare to avenge or replace their dead through adoption.
This was incredibly interesting to read but also makes me wonder what exactly "adoption" into Caddoan society looked like for these captured Apaches. Once adopted, were they truly considered members of the tribe and given the same rights? Or were they always seen as captives and "property" in a way?
"women of the hut."
I love this mirroring of "man of the house"
Both wanted the other as an ally, but Caddos sought to achieve that end by making Spaniards into kin through trade and marriage, while Spanish officers and missionaries envisioned Christian conversion as the means to achieve the "civilization" of Caddos
The Caddos desired a mutually beneficial partnership, and the Spanish wanted another people to conquer.
Spaniards and Frenchmen used the gender identity of women to resolve the fine lines between expressing peace rather than hostility, and strength rather than aggression in their relations with Caddos.
This reminded me of the role that Pocahontas and women had filled for the Powhatan people in their interactions with English. It is not surprising that Caddo groups would also view women as a sign of peaceful interactions.
Matrilineal .kinship defined the basic social unit of Caddo communities and also relations of production, trade, and diplomatic alliance
I love to see the powerful and important roles that women played in Native cultures, which differed so drastically from the lives European women led at the time.
Caddoan greeting ceremonies had welcomed, purified, and honored Europeans;
Significant difference between how Natives greeted Europeans, who were total strangers in their land, and how Europeans greeted Natives despite having no true right to be in the Americas. It says so much about Native culture and intentions that their greetings were not of hostility but rather of respect and welcoming. I think this makes what the Europeans did to the Natives and their communities even worse.
Reader, bear with me, as I appear to diverge.
I really liked the addition of this note from the author. I feel it provided humor while also predicting the thoughts/feelings of the reader and helps to reassure us that this is coming back to all tie together.
The mother was found guilty of adultery and sentenced to be publically “whipt at Portsmouth, receiving fi fteen stripes; and after a weeke respite, to be whipt at Newport, receiving fi fteen stripes, and to pay a fi ne of ten pound.” Thomas was also sentenced to receive “fi fteen stripes.”
I think it's important to note the difference in punishments. I wonder if Ann's punishment was worse because she had been the one to violate the rules of marriage, while Thomas was outside of the marital bond and therefore less responsible, or because she was a woman?
as equals to their male relations. They were the “rock women” on whom entire communities relied. These titles contain the most important role that sôgemak and sôgeskwak played. They were not ruling “kings” and “queens,” but rather ambassadors, “hard-bodied” diplomats who traveled to other nations, carried their community’s deliberative decisions, communicated effectively and persuasively with other leaders, and traveled swiftly to return the wider deliberations home.
Significantly different from the English ideals of coverture and a woman's role in society and as a wife, as explored in the previous paragraph.
Rolfe is credited with growing the first marketable tobacco in an English colony, but the real credit should go to Pocahontas. Women were the agriculturalists in Chesapeake Algonquian society, so she was the one who understood the environment, and she was the experi-enced planter.
While I am not surprised that John Rolfe took and received the credit for this, I am still deeply disappointed that Pocahontas did not receive the recognition she deserved.
Dale said, "we would be friends, if not burn all
Significant that Powhatan's deal of friendship did NOT include the second condition.
So, in July of the next year, the Virginia Company commissioned Samuel Argall Admiral of Virginia, with orders to remove the French.
Thus begins the never-ending trend of colonizers insisting that they lay the true claim to stolen lands.
In that time, the word traduce meant both "to translate" and "to betray."27 Betrayal was an integral part of translation, however hard the boys tried to be accurate
Significant to consider the true source of these "betrayals", whether they were intentional or rooted in the difficulty of trying to bridge a gap that would never fit perfectly together. Of course I think the answer was never this black and white but rather very nuanced based on the groups interacting, what they were communicating about, motivations, other events taking place at the time, etc.
this "dark and dangerous" stage of life
While these may be relatively accurate words to describe the hardships of adolescence and puberty, I find it unfortunate that the emphasis used to be (and still sometimes remains to be) on emotional detachment and "tough love". It's interesting to consider how parenting methods have changed over centuries.
A female presence was a well-established sign of benign intentions in Native missions
I thought this was an interesting element of Native culture that I had never known before reading this paper.
selecting some te
wow this is prett cool
i can write notes for an entire page!