Marjeanna Burge

 “A Rising Power”

Personal and collective power brings about change if individuals have the ability and capacity to identify that power.  For Native American people there are unique opportunities for a resurgence of power.  This resurgence can and will manifest through development of intellect, clarity in identity and collaborative efforts with other Indigenous People.  Indigenous People hold a quiet power within themselves that has enabled them to survive through many attempts and plots to extinguish them.  That quiet power that has lain dormant within is seeking avenues of being expressed without.

There is a great legacy of intellectual capabilities that has been handed down for generations from our Indigenous ancestors.  Elizabeth Cook-Lynn raises a concern, that Euro-American scholars have defined much of the academic disciplines concerning Native American studies (Cook-Lynn, 13).  However, there is an increased effort to return the dissemination of information to Native American scholars.  There are professors, authors, and intellectuals in general that are seeking to enlighten others about the challenges and issues that the Indigenous People are facing and what the needs are to become empowered.  Native American intellectuals need to become not only knowledgeable about the challenges that their people face but also to become actively involved in bringing about systematic change.  Cook-Lynn feels the major emphasis of a Native American Studies Program should be defense of the land and indigenous rights (Cook-Lynn, 11).  Whether or not it is believed for the majority that this is the major emphasis of the Studies Programs it is certainly a critical emphasis.  There are on-going legal battles that are faced concerning Native American rights and therefore individuals equipped with legal knowledge are crucial to the on-going survival of the tribes and individual tribal members.  Cook-Lynn says, “Thus, a major reason for the development of Native American Studies as disciplinary work was to defend indigenous nationhood in America.” (Cook-Lynn, 11) 

A strong example from history of a Native American icon that represented perseverance in pursuit of intellectual and educational pursuits was Ohiyesa.  This amazing icon was born in southern Minnesota in the area now called Redwood Falls in the winter of 1858.  He was a member of the Santee tribe of the Dakota, or Sioux, nation.  He was driven by a desire to learn and become a great warrior even at a very young age.  His father was sent away to prison and learned the “white man’s way” of education while in prison.  Upon his return his decision was to send Ohiyesa to a white school and told him “I shall expect you to conquer.” (Nerburn, xi)   The person that was Ohiyesa then became Charles Alexander Eastman, the man that would be an icon for his people and many other non-natives throughout the ages. 

Eastman pursued his educational endeavors amazingly, against many horrendous obstacles, but with continued perseverance.  It was said about him, “The first American mingled with his pride a singular humility. Spiritual arrogance was foreign to his nature and teaching. He never claimed that the power of articulate speech was proof of superiority over the dumb creation; on the other hand, it is to him a perilous gift.” (Welker, http://www.indians.org/welker/ohiyesa.htm)  He knew that without equipping himself with knowledge and education he would be held back and what his goals in life were would suffer.  He was told by his grandmother, Uncheedah, “When you see a new trail, or a footprint you do not know, follow it to the point of knowing.” (Nerburn, Introduction)  Ohiyesa, Charles Alexander Eastman, was an amazing individual that learned how to balance a walk on two roads of learning and living.  He knew that intellectual pursuit brought power to him personally and ultimately to his people through the work that he could accomplish. 

It would be challenging if not virtually impossible for an individual to face the insurmountable odds that Native Americans face without the knowledge to address those challenges.  Education is critical to individual and tribal survival.  Fortunately formal education is not the only way that knowledge is gained for those that do not have readily available access.  With a rich history of oral traditions that have been passed down for generation upon generation knowledge is shared in many diverse ways.  However, in the society that we now live in it is virtually impossible to be a legitimate spokesperson for others, and especially for a tribal nation, without a formal education to substantiate the knowledge.  With knowledge comes power.  For too many years Native American people have been disregarded as legitimate intellectual peers.  Some intellectuals have even been challenged as to their degree of knowledge with them possessing various credentials and published works that actually share the knowledge they possess.  The challenge for acceptance is hardly over, but Native Americans face that challenge with dignity and pride, knowing where acceptance is desired it in no way reflects a lack of intellectual competency possessed by Native Americans.

As Michael Yellow Bird has shared with us, some of the underlying conditions that Indigenous People face may be the result of acceptance of actions that have been perpetuated for years.  Not all exterior actions are easy to identify what the underlying internal conditions are that have created them.  Yellow Bird says “Under colonial rule Indigenous Peoples in the United States and Canada were systematically subjugated and oppressed because Europeans and European Americans considered them to be an inferior race.” (Yellow Bird, 3)  When underlying ideas or concepts have been in place for many generations it is not easy to identify the reactions or manifestations that have resulted from years of this mindset.  There are psychological conditions that can also manifest with reactions out of the control of the individual or that individual being unaware of the “whys” of their conditions, addictions or behaviors.  Lisa M. Poupart says that “American Indian people learned and internalized the discursive practices of the West-the very codes that created, reflected, and reproduced our oppression.” (Poupart, 87)  What labels we wear or names that we are called can have an impact on what internal ideas are formed about ourselves additionally.  We have the ability to be empowered or disempowered by the thoughts we hold about ourselves and the conditions that we accept to live with.  In Poupart’s article she makes reference to a “raw unhealing wound” and a “soul wound” which have not received proper healing. (Poupart, 88)  It is known that physical wounds that are not properly attended to can have severe long-term effects on a person.  In the same respect wounds can have long-term effects on a people or a nation.  

Long-term challenges have continued for years concerning sovereignty and land issues.  Indigenous People have been involved with political and legal battles for many generations and have had many successes.  Although the challenges and problems have been faced there have been continued tribes that have operated and continue to be self-governing.  Also, as Peter d’Errico stated, “Native Americans are increasingly turning toward a global international perspective.” (d’Errico, 24)  As Indigenous People worldwide begin to join forces they will gather strength.  For Indigenous People to join forces and take their issues to higher levels of power they gain strength within also.  Peter d’Errico asks, “Is the resurgence of Native American self-determination-defined within a global indigenous peoples’ movement-the threshold of a new way of organizing politics that will, like the state before it, rearrange everything from villages to the world?” (d’Errico, 25)  It is a challenge for Indigenous People to say the least but new vision is being born every day.

It is encouraging and exciting as the recognition of colonial mindsets and practices are being exposed, as intellectuals rise to the top and as Indigenous People throughout the world join together to address the injustices that have been done toward them for generations upon generations.  Small steps can lead to great change.  There is a power rising among Indigenous People.  There has been survival on local levels for many years but with the new ability to join forces and disseminate information more easily world-wide the power will only continue to rise.  A new day is coming as Indigenous People find their power and utilize new and vast avenues of technology worldwide!

Work Cited

Cook-Lynn, Elizabeth.  “Who Stole Native American Studies?” Wicazo Sa Review, Vol. 12, No. 1 (Spring, 1997), 9-28.

d’Errico, Peter.  “Native Americans in America: A Theoretical and Historical Overview” Wicazo Sa Review, (Spring, 1999), 7-28.

Yellow Bird, Michael.  “What We Want to Be Called”  American Indian Quarterly, (Spring, 1999; 23, 2; Ethnic NewsWatch (ENW)) 1-21.

Nerburn, Kent.  The Soul of an Indian.  Novato, CA: The Classic Wisdom Collection. 1993, ix-xv.

Poupart, Lisa M.  “The Familiar Face of Genocide: Internalized Oppression among American Indians.”  Hypatia vol. 18, no. 2 (Spring 2003), 86-100.

Welker, Glenn.  “Ohiyesa (Dr. Charles Alexander Eastman) Santee Souix” http://www.indians.org/welker/ohiyesa.htm, (Sept. 14 1998) Hh