Professional Documents
Culture Documents
Textbook Ebook The Great Vanishing Act Blood Quantum and The Future of Native Nations Norbert Hill JR All Chapter PDF
Textbook Ebook The Great Vanishing Act Blood Quantum and The Future of Native Nations Norbert Hill JR All Chapter PDF
All rights reserved. No part of this book may be reproduced or transmitted in any
form or by any means, electronic or mechanical, including photocopying, record-
ing, or by an information storage and retrieval system – except by a reviewer who
may quote brief passages in a review – without permission in writing from the
publisher.
Fulcrum Publishing has made its best efforts to locate and credit original sources
for the artwork used in this book. Please contact us if we have made any errors or
omissions.
Image use: “Quantum Envy” Cherokee beaded bandolier bag/Martha Berry (front
cover and page viii); “Blood Bling” CDIB card necklace/Kristen Dorsey Designs
(p. xi); “The First Americans”/Sam English (p. 76); “Legacy of Disenrollment”
political cartoon/Marty Two Bulls (back cover)
Fulcrum Publishing
4690 Table Mountain Dr., Ste. 100
Golden, CO 80403
800-992-2908 • 303-277-1623
www.fulcrum-books.com
the great
vanishing
act
Blood Quantum and the
Future of Native Nations
Foreword................................................................................................ix
Dr. Henrietta Mann
Preface..................................................................................................xiii
Kathleen Ratteree and Norbert Hill
Bloodflow.............................................................................................. 71
Reed Bobroff
Part 2: Decolonizing History
Vampire Policy Is Bleeding Us Dry –
Blood Quantums, Be Gone!.................................................................. 77
Suzan Shown Harjo
For as long as one can remember, the first peoples of this land have had
strong identities, as well as remarkable knowledge of their bloodlines. Just
as their histories held great significance, so did the family, which expanded
outward to embrace the extended family and nation, reaching out even fur-
ther into the cosmos. Each nation was autonomous and possessed a strength
of its own, especially in its spiritual ways. For example, as but one of the
many prayer women of my nation, I have been painted and painted others
with the deep blood-red earth paint, which is the symbol of life. We call this
paint ma’etom, which is a derivative of the word for blood, ma’e. Ma’e,
blood, is essential for life.
Language is critical to culture. The first peoples have their own names
for themselves, but are now known collectively in the English language as
American Indians or Native Americans. Contemporary natives have ongo-
ing responsibility as caretakers of the earth, which they maintain through
their ceremonies. Furthermore, just as their grandfathers learned about tribal
prophecies, they do as well. Today’s generations live in the time of those
prophecies. Sadly, the prophecies tell of native cultural disintegration, ero-
sion of tribal languages, loss and continual destruction of the land, and se-
vere earth changes thought to be brought about by the numerous strangers
from the east and their descendants. The natives were warned to avoid them.
When the strangers arrived as predicted, they quickly assumed posi-
tions of power and dominance by establishing their government and orga-
nizations and instituting their laws. The seeds of colonialism were planted
and took root on Turtle Island. At that time, our ancestors occupied an entire
continent that stretched from ocean to ocean, and the strangers coveted the
land that lay between. Initially, transfer of lands was effected through trea-
x The Great Vanishing Act
ties between sovereign nations. Huge land cessions were exchanged for cer-
tain services and annuities. When treaty-making ended, devastating anti-In-
dian land policies such as the General Allotment Act of 1887 were enacted
by the federal government. Through that piece of legislation alone, Native
Americans lost 90 million acres of land. Land loss was and is particularly
devastating, since most if not all natives have a strong, spiritual attachment
to the land, which is like a mother or grandmother to them.
The Indian Reorganization Act of 1934 (IRA) was even more shattering
to natives, because the legislation defined who “Indians” were. The more
salient points: “Indians” were members of federally recognized tribes; they
and their descendants must have resided on reservations on June 1, 1934;
and “Indians” were also defined as all other persons of one-half or more
Indian blood.
One-half or more Indian blood! Adding the issue of blood quantum to
Indian policy 82 years ago was akin to opening Pandora’s Box at a different
time and place. I am about one month older than the IRA, and I am affect-
ed by it. My so-called Membership Identification Card (CDIB) states that
my total blood is 4/4 in the Cheyenne-Arapaho Tribes. (I once heard an
esteemed Montana spiritual leader in Rome, Italy, refer to his CDIB card
as a “pedigree card.”) Actually, I am Cheyenne. I do not need a card to tell
me that.
I grew up in the westernmost part of the Cheyenne and Arapaho Ter-
ritory. My Cheyenne grandfather constantly admonished me to marry a
Cheyenne. Yet when I dated a Cheyenne, he would quickly point out that
we were related. It seemed I was related to the entire tribe. Finally, I found
the solution and married a Cheyenne and Arapaho man. Grandfather, how-
ever, chose to refer to him only as “the Arapaho.” My husband was 7/8
Cheyenne and Arapaho, making our children 15/16. The mathematics gets
a little complicated, but suffice it to say that unless my grandchildren marry
an enrolled Cheyenne and Arapaho, the family line will become extinct
with them.
Although the IRA began the fractionating of the blood of tribal mem-
bers, John Collier, BIA Commissioner for FDR from 1933 to 1945, also
gave tribal governments the power to establish their own membership re-
quirements, including blood quantum measurements. So tribal nations hold
a very fragile tomorrow in their hands. They can choose to either increase or
decrease tribal blood quantum–fraction enrollment requirements. They can
choose to institute lineal descent. Or they can combine a person’s different
tribal blood quantum to total enough for enrollment in one nation.
Foreword xi
Blood quantum, imposed from within and without, has shaped Native
identity and has been the primary determinant of deciding “Who is an In-
dian” for more than a century. The conversation about Native identity –
sometimes civil, sometimes violent – has been going on in Indian Country
far longer than that. And it will continue whether blood quantum laws are
changed or not. We are indeed living in challenging circumstances when it
comes to navigating what it means to be Native: tribal disenrollment, DNA
testing, egg and sperm banks, CDIB cards, online dating, ethnic student
groups on college campuses, and debates over sports mascots all challenge
our definitions of what being Native is. And what it is not. As you read these
xiv The Great Vanishing Act
Although the idea for this book began in Oneida, Wisconsin, the final
product spans the globe. Authors and artists from Native nations across
the continental United States, Canada, Hawaii, New Zealand, and Japan
have contributed to this book. A colorful spectrum of men and women,
enrolled Native citizens, “descendants,” non-Natives, youth and elders,
university professors, poets, playwrights, activists, artists, lawyers, his-
torians, and policy makers. People who have been deeply and personally
affected by blood quantum policies made during their parents,’ grandpar-
ents’, or great-grandparents’ time. People who have devoted their lives
and careers to studying and fighting for their convictions. People who
have struggled within the paradigm of blood quantum in their lives and
in their families.
This book was born out of the Oneida Trust and Enrollment Com-
mittee (OTEC), which is a group of elected, engaged Oneida citizens
responsible for the management of Tribal trust funds, processing enroll-
ment requests, maintaining membership records, and recording population
changes. Decades ago, the community realized something alarming: the
number of Oneida citizens who meet the 1/4 blood quantum requirement
to enroll in the Oneida Nation was declining, but detailed discussions were
not happening. In 2008, the committee took action to engage the Oneida
Nation because unless blood quantum requirements were changed, there
would be no eligible Oneida left to enroll. Taking action, OTEC began a
tribal-wide campaign to educate Oneida citizens about their population
realities, and this book is a natural outgrowth work of the past four years’
work. It would not have been possible without OTEC’s support, and all
royalties and proceeds are being donated directly back to OTEC to contin-
ue their important work.
Preface xv
The Oneida are not unique in this respect; this scenario is occurring
all across Indian Country. The title of this book plays on the myth of the
“vanishing Indian,” a concept that reached its height in the late 19th cen-
tury when most Native peoples in North America had been “contained” on
reservations or reserves. At the time, they were facing very physical threats
of removal, genocide, forced assimilation, and boarding schools. In the 21st
century, this myth has shape-shifted into more subtle and insidious forms.
Blood quantum, the concept that being Native requires a quantifiable at-
tribute – in other words, blood – has become the new “vanishing Indian.”
Drop below a certain arbitrary fraction and – poof! – the Indian has disap-
peared. Although the term “blood quantum” is in the title of this book, and is
scrutinized from many different perspectives, this collection is really about
belonging. It asks, and attempts to answer, What does it mean to belong?
And who gets to decide?
The deeper we went down the rabbit hole of blood quantum, the more
questions we found: Where would we begin? What would the book look
like? We began a long series of conversations with Fulcrum Publishing to
wrap our minds around the scope of this book. Once we hit upon the idea of
an anthology, the question then became Whose voices and opinions should
be included? Norbert and Megan Hill reached out to their vast professional
and personal network to recruit potential writers and artists. Kathleen con-
tacted the writers to pitch the book. She spent the next year having some
incredible conversations with brilliant, passionate people all over the world.
She asked them, “What excites you? What have you always wanted to write
about? Okay. Do that here, in this book.” People were excited, and that ex-
citement spread quickly. Often, writers came to us after hearing about the
project and asking to be a part of it. While the logistics of coordinating so
many different personalities, styles, and time frames was often overwhelm-
ing; we hope the end result will speak for itself.
When we began this project, we were aware of the fact that, for the
most part, writings on blood quantum, racial politics, and Native identity
have taken place within the academy. Many fine books have been written
on these subjects over the past several decades. Unfortunately, these books
don’t usually see the light of day outside the university. Our mission was
to create a volume that would be accessible to primarily a Native audience
– citizens, lawmakers, and tribal leaders – some knowledgeable and some
who are approaching these issues for the first time.
xvi The Great Vanishing Act
This collection is unique because it has what Norbert calls “two-way vi-
sion:” one nearsighted and one farsighted. The former looks at the imme-
diate challenges in Indian Country in the United States, and the latter looks
out and beyond at belonging, identity, and struggles for long-term survival
of indigenous peoples around the world.
To approach the complex concepts of blood quantum and identity, we
came up with four broad categories: blood quantum as (1) cultural meta-
phor, (2) as decolonization of history, (3) as decolonization of biology and
demography, and (4) as nation building. A fifth section ties everything to-
gether and challenges us to create solutions for the future. Like blood, the
categories are fluid and authors and artists often move between them; how-
ever, their essays usually focus on one area specifically.
The book opens with more personal accounts of blood quantum and
identity, with chapters by Richard Hill, Adrienne Keene, Leslie Logan, Ol-
ivia Hoeft, satirical fiction by Robert Chanate, and poetry and a play by
Reed Bobroff. The book then moves toward the combination of personal
and historical with chapters focused on the decolonization of history by Su-
zan Shown Harjo, Doug Kiel, Debra Harry and Leonie Pihama, and Julia
Coates. In the next section, Kim TallBear, Russell Thornton, Jessica Kol-
openuk, and Maile Taualii turn the decolonizing lens to more numerical and
biological issues, such as the role of genes and DNA testing in determin-
ing who is “counted” as Native. The fourth section turns to lessons on the
role of policy, law, and nation-building efforts in defining Native identity
with chapters by Jill Doerfler; David E. Wilkins and Shelly Hulse Wilkins;
Miriam Jorgenson, Adrian Smith, Terry Cross, and Sarah Kastelic; Richard
Monette; Rebecca M. Webster; and Yuka Mizutani. The collection is capped
by Stephen Cornell and Joseph P. Kalt; Gyasi Ross; and LaDonna Harris,
Kathryn Harris Tijerina, and Laura Harris, tying together the book’s themes
and ideas while also looking ahead to the future. Interspersed throughout the
text are original art pieces by talented Native artists that range from political
cartoons (Marty Two Bulls) to traditional beadwork (Martha Berry) to met-
allurgy and jewelry (Kristen Dorsey) to acrylic on canvas (Sam English).
Preface xvii
So What Now?
References
Gladwell, Malcom. The Tipping Point: How Little Things Can Make a Big
Difference. Back Bay Books. 2002.
Mohawk, John, C. Utopian Legacies: A History of Conquest and Oppres-
sion in the Western World. Clear Light Publishing. 1999.
Pipher, Mary. Reviving Ophelia: Saving the Selves of Adolescent Girls.
Riverhead Books. 2005.
xviii The Great Vanishing Act
– John C. Mohawk
Seneca
(1945–2006)
Part 1
cultural
metaphor
Another random document with
no related content on Scribd:
cramoisi. C’était signe de froid, de froid intense.
Toujours la Mort Rouge allait de pair avec les grands froids. Et
plus la température s’abaissait, plus les ravages de l’épidémie
étaient terribles.
Durant toute la nuit, le froid ne fit qu’augmenter. Il pénétra
jusqu’au cœur de l’arbre où gîtaient Kazan et Louve Grise, et les fit
se tasser plus étroitement l’un contre l’autre.
A l’aube, qui apparut vers huit heures du matin, les deux bêtes se
risquèrent à sortir de leur retraite. Un thermomètre eût marqué
cinquante degrés sous zéro. Dans les ramures des sapins, les
perdrix étaient recroquevillées sur elles-mêmes, en boules de
plumes, et elles n’avaient garde de descendre sur le sol. Les lapins
bottés de neige demeuraient enfouis au plus profond de leurs
terriers.
Kazan et Louve Grise ne purent relever aucune piste et après
une demi-heure d’une chasse stérile, s’en retournèrent vers leur
arbre.
Deux ou trois jours avant, Kazan avait enterré sous la neige,
comme font souvent les chiens, la moitié d’un lapin inachevé. Il le
déterra et partagea avec Louve Grise la chair gelée.
Le thermomètre, durant la journée, continua à baisser. La nuit qui
suivit fut claire et sans nuages, avec une lune blanche, pareille à un
globe électrique, et des myriades de brillantes étoiles. La
température tomba encore de dix autres degrés et, dans la nature,
tout acheva de s’immobiliser. Même les bêtes à fourrure, le vison,
l’hermine et le lynx lui-même, ne sortaient jamais de leurs refuges
durant des nuits semblables, et toujours les trappeurs retrouvaient,
le lendemain, tous leurs pièges intacts.
La faim qu’ils éprouvaient était insuffisante encore pour tirer
Louve Grise et Kazan de leur retraite. Ils demeurèrent, jusqu’au jour,
au chaud dans leur arbre, et firent bien. Car ils n’eussent pas
rencontré dehors la moindre bestiole.
Le jour apparut, sans aucun changement dans le redoutable froid
qui sévissait. Vers midi, Kazan, laissant Louve Grise dans l’arbre, se
décida à aller seul en chasse.
Les trois quarts de chien qu’il avait dans le sang lui rendaient la
nourriture plus nécessaire qu’à sa compagne. A celle-ci, au
contraire, comme à tous ses frères loups, la prévoyante nature avait
donné un estomac susceptible de supporter la famine. En temps
normal, elle pouvait facilement demeurer une quinzaine sans
manger. Par soixante degrés sous zéro, alors que la déperdition des
forces est plus rapide, elle pouvait encore tenir à jeun pendant huit
ou dix jours. Or trente heures seulement s’étaient écoulées, depuis
qu’elle avait terminé le dernier morceau du lapin gelé, et elle
préférait rester dans sa chaude retraite.
Kazan donc, qui avait faim, se mit à battre tous les buissons, à
fouiller tous les fourrés. Une neige légère, presque un grésil, en
menus grains, était tombée et il ne découvrit qu’une seule piste,
celle d’une hermine, qu’il ne put rejoindre.
Sous un arbre mort, à l’ouverture d’un terrier, il flaira la bonne
odeur d’un lapin. Mais le lapin était aussi en sûreté au fond de son
trou que les perdrix sur les branches des arbres. Après une heure
passée à gratter le sol gelé et à tenter vainement de le creuser des
griffes, Kazan abandonna la partie.
Lorsqu’il revint vers Louve Grise, après trois heures de chasse, il
était à bout de forces. Tandis que sa compagne, avec le sage
instinct de conservation du Wild qui était en elle, avait épargné son
énergie vitale. Kazan s’était inutilement dépensé et il avait plus faim
que jamais.
Lorsque la nuit fut revenue et que la lune remonta au ciel, claire
et brillante, Kazan se remit en chasse. Par de petits gémissements
et par de faux départs, suivis de retours sur ses pas, il avait tenté
encore d’entraîner Louve Grise avec lui. Mais, les oreilles
obliquement repliées vers ses yeux aveugles, elle s’obstinait non
moins tenacement à ne point bouger.
La température dégringolait toujours. Elle atteignait dans les
soixante-cinq à soixante-dix degrés, aggravée par un vent coupant
et de plus en plus violent, qui en était le résultat. Un être humain qui
aurait essayé de se tenir dehors fût tombé mort.
A minuit, Kazan dut renoncer, une fois de plus, et regagner le
gîte.
Les tourbillons du vent se faisaient plus brutaux et, grimpé sur
son arbre mort, Kazan éclata en gémissements funèbres, en salves,
alternées de silences, d’un chant perçant et farouche, qui retentissait
au loin. C’était le signe précurseur de l’ouragan du Nord qui, depuis
l’Arctique, accourait sur les grands Barrens.
Avec l’aube, il se déchaîna dans toute sa furie. Kazan et Louve
Grise serrés l’un contre l’autre, en frissonnaient, dans l’infernal
vacarme. Kazan, un moment, tenta de hasarder dehors sa tête et
ses épaules, il fut repoussé en arrière.
Tous les animaux du Wild, tout ce qui y possédait vie, se tapit
davantage encore dans ses refuges. Les bêtes à fourrures étaient
celles qui avaient le moins à redouter de la violence et de la durée
de ce cataclysme atmosphérique. Car au fond de leurs tanières elles
entassent précautionneusement des vivres, durant la belle saison.
Les loups et les renards étaient blottis sous les arbres renversés
ou dans les antres des rochers. Les choses ailées s’abritaient tant
bien que mal dans les ramures de sapins ou se creusaient de petits
silos dans les dunes de neige, du côté opposé au vent. Les hiboux,
qui sont tout en plumes, de tous les oiseaux étaient ceux qui
souffraient le moins du froid.
Mais c’était pour les grosses bêtes à cornes et à sabots que
l’ouragan du Nord était le plus calamiteux.
Le renne, le caribou et l’élan ne pouvaient, étant donné leur taille,
se glisser aux fentes des rochers. Le mieux qu’ils pussent faire,
quand ils étaient surpris en rase plaine, était de se coucher sous le
vent de quelque dune neigeuse, et de se laisser couvrir entièrement
par les blancs flocons et par leur carapace protectrice.
Mais encore ne pouvaient-ils demeurer longtemps dans l’abri de
cet ensevelissement volontaire. Car il leur fallait manger. Dix-huit
heures durant, sur vingt-quatre, les mâchoires de l’élan doivent
fonctionner, pendant l’hiver, pour qu’il ne meure point de faim. Son
vaste estomac exige la quantité et doit engloutir sans trêve ; c’est
deux ou trois boisseaux de nourriture journalière qu’il lui faut. Et le
travail est long de grignoter au faîte des buissons, un pareil cube de
brindilles et de pousses encore tendres. Le caribou exige presque
autant. Le renne est, des trois, le moins difficile à satisfaire.
Trois jours et trois nuits durant, l’ouragan fit rage. Pendant la
troisième nuit, le vent s’accompagna d’une grosse neige drue, qui
recouvrit le sol d’une épaisseur de deux pieds et s’amoncela en
énormes dunes. C’était ce que les Indiens appellent « la neige
lourde », c’est-à-dire la neige qui, sur la création, s’étend comme
une chape de plomb, et sous laquelle lapins et menues bestioles
suffoquent par milliers.
Le quatrième jour, Kazan et Louve Grise se risquèrent à sortir de
leur gîte. Le vent avait cessé et la neige ne tombait plus. Un blanc
linceul, immense, infini, recouvrait le monde entier du Northland. Le
froid était toujours intense.
Comme la Mort Rouge avait accompli ses ravages sur les
hommes, les jours de famine, qui allaient les décimer, étaient
maintenant arrivés pour les bêtes sauvages.
XV
LA PISTE DE LA FAIM