Two singers of traditional Karuk songs discuss how they learned Karuk traditions, language, songs, and dances; their performance experiences; and their thoughts on cultural revitalization and maintenance, and on cultural property and its exploitation. (SV)

In the past few years, transnational corporations and university researchers received patents for traditional medicines and for food and textile plants used by indigenous peoples without returning any benefits to those peoples. In light of U.S. and Canadian government claims that traditional knowledge is not intellectual property, indigenous…

The history of anthropology among the Maya consists of both the literal exploitation of archaeological finds and the appropriation of Maya culture and history by the Western academic world to construct distorted theories of the Maya past. In the ultimate disgrace, some Mayan priests are training White anthropologists to become shamans themselves…

Eurocentric intelligence is restricted to rational, linear, competitive, and hierarchical thinking. Indigenous intelligence encompasses the body, mind, heart, and experience in total responsiveness and total relationship to the whole environment, which includes the seven generations past and future. Implementation of major changes to indigenous…

Native Americans must stop giving allegiance and attention to this other way (the Christian, westernized way) that has destroyed them. Native Americans have to reach their people in such a way that their traditional life is the first thing. They have to learn their traditional teachings well enough so that when they pass them on, their children…

In the mountains of western Guatemala, Maya K'iche communities draw on extensive indigenous knowledge of the local ecosystem to manage sections of forest allocated as community responsibility for generations. Supported by spiritual beliefs, community elders seek to guide the use and preservation of the forest despite illegal loggers, corrupt…

The author describes the difficulties of achieving his life-long dream of going to an Ivy League college, and how his Shawnee grandfather advised him to acquire the white man's skills and bring them back to his people. He advises young Native Americans to choose the more difficult, yet honorable path of serving their own people. (TD)

A member of the Oglala Lakota describes his traditional childhood; his boarding school education; and his career in the army, university, and tribal council during the American Indian Movement. In his 40s, he became aware of the spirits and changed his life. He tells the Lakota creation story and laws and advises future generations to carry the…

As his family joins him at his grandfather's burial, the author muses on the direction and lessons he gained from his grandfather's stories. He recognizes the interconnectedness of his present-day life and goals with the teachings and influences of his ancestors, even those he did not personally know. (TD)

Describes the effects on indigenous communities of Bolivia's recent Popular Participation Laws, which relocated political and financial decision making to the municipal level; community efforts toward cultural maintenance and nonformal agricultural education; the activism of indigenous university students; and the dual discrimination suffered by…

The Tribal Issues Management System was adopted in 1990 by the Comanche tribe to end internal conflict and promote participative decision making by the tribal community. Such a return to community- and tribal-wide inclusive consideration of public concerns results in action, restores trust and harmonious relations, and recreates feelings of…

While rediscovering her Chippewa spirituality, the author learned that life's tests are gifts. The ways she learned in the White world had prevented her from serving her people. She had to undergo pain to learn about compassion before she could be of service. Native people need to positively reinforce children and allow them to talk about their…

Traces changes in the nature of storytelling from oral tradition to books, newspapers, television, and now, the Internet, which presents information in a nonlinear multilayered format more similar to traditional storytelling than are other media. Discusses Native American participation on the Internet and problems of access. Lists native World…

The Okanagan spirit is expressed through the enow'kin, a democratic process where everyone listens, engages, and gives strength to each other, and derives enjoyment from communing with each other. The Okanagan educational process teaches ways to engage in those processes, whereas mass public education dictates a type of education that is…

A 4-day conference in late 2001 examined challenges facing Native people in the 21st century and the positive thinking required for future generations. Thirty-three intergenerational participants shared indigenous wisdom specific to land and economy, education and socialization, governance and leadership, health and reproduction, and…