Native American Blood

Native American Blood ข้อมูลการติดต่อ, แผนที่และเส้นทาง,แบบฟอร์มการติดต่อ,เวลาเปิดและปิด, การบริการ,การให้คะแนนความพอใจในการบริการ,รูปภาพทั้งหมด,วิดีโอทั้งหมดและข่าวสารจาก Native American Blood, บริการด้านธุรกิจ, Muang Loei.

Ernie LaPointe is a Lakota Native American who claimed to be the great-grandson of the legendary Sitting Bull - the Hunk...
08/06/2024

Ernie LaPointe is a Lakota Native American who claimed to be the great-grandson of the legendary Sitting Bull - the Hunkpapa Lakota leader who routed General Custer and 5 of his companies at the battle of Little Bighorn. His claims were proven true by a DNA analysis, which compared Laponte's DNA with that found on Sitting Bull's scalp lock. Finding a way to extract usable DNA from the scalp lock took 14 years, as the specimen was extremely degraded. This was the first time in history that ancient DNA confirmed a familial relationship between a living and historical individual. LaPointe based his claims on birth and death certificates, as well as his family tree. Ernie is now looking to further his efforts towards the reburial of Sitting Bull, who he believes to be buried in Mobridge, South Dakota, a place which he claims has no historical relation to Sitting Bull.

RARE and magnificent hand-tinted portrait of Northern Cheyenne Chief Two Moon, circa 1879. A headdress of 80 or so feath...
08/06/2024

RARE and magnificent hand-tinted portrait of Northern Cheyenne Chief Two Moon, circa 1879. A headdress of 80 or so feathers would be worn only by a respected warrior. An eagle has 12 tail feathers, and probably only the longest four feathers were utilized. Two Moon led his band at the Battle of the Little Big Horn in June 1876. In April 1877, he surrendered to Col. Nelson A. Miles, commander of Fort Keogh in eastern Montana.
Chief Two Moon met with Pres. Woodrow Wilson in 1914, and advocated several times in Washington for better conditions on Montana's Northern Cheyenne Reservation. Photographer L.A. Huffman and Chief Two Moon were friends. The print was tinted at Huffman's Miles City studio, although the photo was taken by S.J. Morrow. My favorite Two Moon story is in the fourth comment on my page.

This bronze sculpture titled Appeal To The Great Spirit is a 1908 equestrian statue by Cyrus Dallin. Cyrus Edwin Dallin ...
07/06/2024

This bronze sculpture titled Appeal To The Great Spirit is a 1908 equestrian statue by Cyrus Dallin. Cyrus Edwin Dallin was an American sculptor known for his depictions of Native Americans. The piece depicts a Native American chief riding ba****ck on a horse. Located in Woodward Park.

Missing And Murdered Indigenous WomenFacts About Missing And Murdered Indigenous WomenThere is widespread anger and sadn...
07/06/2024

Missing And Murdered Indigenous Women
Facts About Missing And Murdered Indigenous Women
There is widespread anger and sadness in First Nations communities. Sisters, wives, mothers, and daughters are gone from their families without clear answers. There are families whose loved ones are missing—babies growing up without mothers, mothers without daughters, and grandmothers without granddaughters. For Native Americans, this adds one more layer of trauma upon existing wounds that cannot heal. Communities are pleading for justice.
“The National Crime Information Center reports that, in 2016, there were 5,712 reports of missing American Indian and Alaska Native women and girls, though the US Department of Justice’s federal missing person database, NamUs, only logged 116 cases.”
The MMIW Red Hand
A red hand over the mouth has become the symbol of a growing movement, the MMIW movement. It stands for all the missing sisters whose voices are not heard. It stands for the silence of the media and law enforcement in the midst of this crisis. It stands for the oppression and subjugation of Native women who are now rising up to say

“Imagine.Its 30 years ago. You're sitting at the table with your family, about to eat some fresh moose meat stew with ba...
06/06/2024

“Imagine.
Its 30 years ago. You're sitting at the table with your family, about to eat some fresh moose meat stew with bannock. You're watching your 5 year old son across the table - innocent. Playing with his moose meat. And you start to feel the knots of anxiety in your stomach... Hes going to be 6 soon.
Then they will be here to take him away.
Should you take him into the bush and disappear? ...no.. they'd find you. They ALWAYS found you, and when they did.. the threat became a much bigger one. They might r**e, torture you, murder you in front of him.. no.. you cant run. You would never get away.
What about begging? Maybe if you beg and plead and cry... they wont take him away.
But they always did.
They'd tear your hair out while ripping you away from your child. Pointing their guns in your face while your baby cries in fear. They were ruthless. They didnt give a s**t about your baby or you.
You made the decision not to teach him the language, to ONLY speak English around him so that's the only world he will ever know.
If he never breathes a word of Anishnaabemowin, he won't feel the needles piercing through his tongue.
The taste of blood fills your mouth with memories of torture - of whips, and molestation, of the Sanitorium.
You cant finish eating.
You are glad you braided his long, jet black hair one last time - the braid that connected him to Mother Earth - and cut it off. You will at least have one, small part of him during those 10 years.
The days pass by and the need to vomit almost never leaves your body. You wish you could hug him - you wish you could kiss him and tell him how much you love him, and lie through your teeth saying "Everything is going to be okay".
But you dont know how to love.
The priest took that away from you.
You cant hug - because the moment your skin touches another's, and you feel that warmth; your heart starts racing, your body shaking. You want to puke and scream and run and hide forever, where they can never touch you again. The scars on your body from being burned by a branding iron; the choke marks and the lack of feeling in your tongue are all reminders of the schools and the evil they carried.
So you choke on your tears watching the sun rise and set day by day, swallowing all of the words you wish you were strong enough to say.
Then comes the day.
The day that was burned into your memory at 6. The day that every mother feared more than death itself - the day they would come to take your children away.
You knew this day was coming. And yet, you feel your heart sink into your gut as that engine pulls up. Your adrenaline begins to pump. The tears begin to fall uncontrollably, and the pounding on your door echoes in your frenzied brain. It's like death is waiting at your door. Because the moment you open it, a part of you will die inside forever.
You may never see him again. And if you do, he will be a different person forever too. You have no choice. They will arrest you if you try to fight, they might even kill you.
So you do what every native parent across Canada has been forced to do for the last 100 years.
You open the door.
**Between 1881 and 1997, it was mandatory by Canadian law and the Catholic church that all Indigenous children were taken into the residential schools to live (sometimes out of the province). There, the children were experimented on like animals, abused in every way, starved, kept away from their families, and many murdered.
***Children were more likely to be killed in residential schools than soldiers were to be killed during the second world war.
Our generation -- the children of survivors or the childrens children of survivors - has a plague of difficulties to face. Many of us dont know our language, family, or culture. Many of our youth are growing up in foster care because of the inter-generational impact of residential school trauma, being demonized when they want to learn their culture. I have many friends who cannot hug their parents or who have never once been told "I love you".
But our parents & grandparents are the ones who paid the ultimate price. I cannot imagine having my children taken away, or growing up in an institution, being called a number instead of a name for my whole life. They didnt have a choice. They were FORCED into following the ways of the Catholic church and giving up their way of life.
The difference is - we have a CHOICE in who we are going to become. That is more than our parents and grandparents EVER had. We have the choice to drown our sorrow in the safety of the bottle, or to stand up and do what we have to do to break those cycles forever. We have the choice to LEARN our languages. To sit in ceremony and pray. To smudge, to drum, to heal. The power of CHOICE is a gift that wasnt given to our people for over a hundred years.
In honour of our grandparents, great grandparents, great great grandparents, and every generation beforehand - the ones who gave their lives for our freedom - the ones who fought to keep our languages alive - the ones whose names will never be spoken or remembered - and in honour of the countless Indigenous children who never made it home..
CHOOSE to love. CHOOSE to forgive. Choose to walk a path of harmony. Choose to take the time to learn your roots, your language, your identity, your history.
Most importantly,
CHOOSE LOVE.
I have worked with survivors of highly abusive residential schools. To the credit of our Indigenous relatives, it takes tremendous courage to heal and they are doing that, and more!
Love, respect and gratitude to all my relations.
Author, Mary Black

𝐂𝐡𝐢𝐞𝐟 𝐃𝐚𝐧 𝐆𝐞𝐨𝐫𝐠𝐞 ❤Chief Dan George was actually a chief of the Tsleil-Waututh Nation in British Columbia, Canada from 19...
06/06/2024

𝐂𝐡𝐢𝐞𝐟 𝐃𝐚𝐧 𝐆𝐞𝐨𝐫𝐠𝐞 ❤
Chief Dan George was actually a chief of the Tsleil-Waututh Nation in British Columbia, Canada from 1951 to 1963. Also an author and poet, George achieved his first acting job at the age of 60, appearing in the Canadian TV show, Caribou Country. But George’s acting career didn’t peak until 1970 when he starred in Little Big Man, a role for which he received an Oscar nomination for Best Supporting Actor. Another great role for George was the part of Lone Watie in The Outlaw Josie Wales (1976), often considered one of the best American Westerns. And George’s performance in this American classic could be considered Oscar-worthy as well. George also appeared on TV shows such as Kung Fu. During George’s writing career, he was credited with fostering understanding between non-native and Native Americans, particularly with the release of his book, My Heart Soars...

I want to reiterate, remember... that it was not a discovery, perhaps a rediscovery, because when Christopher Columbus w...
05/06/2024

I want to reiterate, remember... that it was not a discovery, perhaps a rediscovery, because when Christopher Columbus with his usual flowing hair, dreamy eyes, and undoubtedly smelly feet, landed on the island of Hispaniola, there was a population, those who would later be called Dominicans, and they had been there for about 20 - 30 thousand years. They had crossed the Bering Strait along with all the others who would later be called Indians.
So on the evening of October 12th, at least as far as I'm concerned, I will stand with the Indians and remember with them what they consider the day of the greatest national mourning."
Fabrizio De André

The Sauk or Sac are a group of Native Americans of the Eastern Woodlands culture group, who lived primarily in the regio...
05/06/2024

The Sauk or Sac are a group of Native Americans of the Eastern Woodlands culture group, who lived primarily in the region of what is now Green Bay, Wisconsin, when first encountered by the French in 1667. Their autonym is oθaakiiwaki, and their exonym is Ozaagii(-wag) in Ojibwe. The latter name was transliterated into French and English by colonists of those cultures. Today they have three federally recognized tribes, together with the Meskwaki (Fox), located in Iowa, Oklahoma and Kansas.
Early history
The Sauk, an Algonquian languages people, are believed to have developed as a people along the St. Lawrence River, which is now northern New York. The precise time is unknown, but around the time of the year 1600, they were driven from the area of the St. Lawrence river. Some historians believe that the Sauk migrated to what is now eastern Michigan, where they settled around Saginaw Bay (Ojibwe: Zaagiinaad-wiikwed – "Of the Outlet Bay"). For many years, the Sauk are believed to have prospered in the fertile valley of Saginaw thereafter. They had been driven west by pressure from other tribes, especially the powerful Iroquois League or Haudenosaunee, which sought control over hunting grounds in the area.
The neighboring Anishanabeg Ojibwe (Sauk name: Ochipwêwa) and Odawa peoples referred to them by the exonym Ozaagii(-wag), meaning "those at the outlet". French colonists transliterated that as Sac and the English as "Sauk". The Sauk/Sac called themselves the autonym of Othâkîwa, Thâkîwa, Thâkîwaki or Asaki-waki/Oθaakiiwaki people of the yellow earth [("people coming forth [from the outlet]," i.e., "from the water")], which is often interpreted to mean "yellow-earth people" or "the Yellow-Earths", due to the yellow-clay soils found around Saginaw Bay. This interpretation possibly derived from the Sauk words Athâwethiwa or Athâw(i) ("yellow")[1] and Neniwaki ("men, people"). This was later shortened to "Asaki-waki". In addition, the Fox (Meskwaki) were generally known among neighboring tribes as the "people of the red earth" - the Sauk and Fox also used this term: Êshkwîha or Meshkwahkîha ("people of the red earth").
Some Ojibwe oral histories also place the Sauk in the Saginaw Valley some time before the arrival of Europeans. Sauk traditions state that the tribe occupied the vicinity of Saginaw river. (In this tradition, the name 'Saginaw' comes from the Ojibwe "O-Sauk-e-non," meaning "land of the Sauks" or "where the Sauks were.") Approximately from the years 1638 to 1640, it is believed that a fierce battle ensued, nearly annihilating the entire Sauk Tribe. According to the legend, the Ojibwe inhabited the lands north of the Saginaw Bay, and the harsher northern climate caused more difficulty in prosperity compared to that of the Sauk occupying the area of Saginaw Valley. The Ojibwe allied with the Ottawa, who resided south of the Sauk, and sprung a series of attacks on the Sauk, which practically decimated their people. One such attack, the Battle of Skull Island, occurred on a peninsula in the Saginaw river, which became afterwards known as Skull Island. (Its name came from the many skulls and bones supposedly found in mounds on that island over the years.) In this battle, it is said that the Sauk had used their boats to cross part of the river, escape to the island, and were temporarily free from their attackers. But when morning came, ice had solidified the river enough for the Ojibwe to cross. They killed every member of the Sauk tribe who had fled to that island besides twelve women whom they later sent west of the Mississippi River.
But later Europeans may have mistakenly recorded the Sauk as once dwelling at this location near Lake Huron. There is little archaeological evidence that the Sauk lived in the Saginaw area. In the early 17th century, when natives told French explorer Samuel de Champlain that the Sauk nation was located on the west shore of Lake Michigan, Champlain mistakenly placed them on the western shore of Lake Huron. This mistake was copied on subsequent maps, and future references identified this as the place of the Sauk. Champlain never visited what is now Michigan.
Anishinaabe expansion and the Huron attempting to gain regional stability drove the Sac out of their territory. The Huron were armed with guns supplied by their French trading partners. The Sac moved south to territory in parts of what are now northern Illinois and Wisconsin. In the seventeenth century the Sauk also maintained close relations with the Potawatomi (Pehkînenîha or Shîshîpêhinenîha). This relation has been found by borrowings of Sauk vocabulary that appear in the Potawatomi language.
In a loose coalition of tribes – including Dakota (Ashâha), Ho-Chunk, Ojibwe, Odawa, Potawatomi, Kickapoo (Kîkâpôwa), Meskwaki (Fox), and Sauk, along with the Shawnee (Shâwanôwa), Cherokee (Shanahkîha), and Choctaw (Châkitâha) from the Southeast – they attacked the tribes of the Illinois Confederation ("Illinois/Inoca") (Mashkotêwa) and tried to invade their tribal areas. The "Illinois/Inoca" became their worst common enemies. The coalition warred for years until they destroyed the Illinois Confederation.
Later they moved out on the prairie (Mashkotêwi) along the Mississippi and adopted the semi-sedentary lifestyle of Plains Indians (Mashkotêwineniwa). In addition to hunting buffalo, they lived in villages, raised crops, and actively traded with other tribes. The Sauk and allied eastern tribes had to compete with tribes who already occupied this territory. Disputes and clashes arose with the Dakota, Pawnee (Pânîha) and, most of all, the powerful Osage (Washâsha).
The Sauk had good relations with the English (Thâkanâsha) through trading. At first, the Sauk had good relations with New France too, until their alliance with the Meskwaki (Fox) made them short-term enemies of the French (Mêmehtekôshîha, Wêmehtekôshîha).
A closely allied tribe, the Meskwaki (Fox), were noted for resisting French encroachment, having fought two wars against them in the early 18th century. After a devastating battle of 9 September 1730, in Illinois, in which hundreds of warriors were killed and many women and children taken captive by French allies, Fox refugees took shelter with the Sac. This made them subject to French attack in turn. The Sac continued moving west to Iowa and Kansas. Keokuk and Black Hawk were two important leaders who arose among the Sauk. At first Keokuk accepted the loss of land as inevitable in the face of the vast numbers of white soldiers and settlers coming west. He tried to preserve tribal land and his people, and to keep the peace.
Having failed to receive expected supplies from the Americans on credit, Black Hawk wanted to fight, saying his people were "forced into war by being deceived".[6] Led by Black Hawk in 1832, the mainly Sac band resisted the continued loss of lands (in western Illinois, this time.) Their warfare with United States forces resulted in defeat at the hands of General Edmund P. Gaines in the Black Hawk War.

They should teach the true sad History of Indian Frybread...That 'ol Indian Fry Bread' made of lard & flour."Do you know...
04/06/2024

They should teach the true sad History of Indian Frybread...
That 'ol Indian Fry Bread' made of lard & flour.
"Do you know where the 'idea' of frybread comes from, young one?", asked the Elder. He said, "The U.S. had forcibly removed our people from our homeland, confined them to reservations and cut their rations by half".
Everyone sat back to listen and looked so eager to hear the story this beautiful Elder was about to tell, all smiles...
"Buggy flour and rancid lard", he said softly with his head down... "Flour, you know, with bugs in it, and lard that had gone bad... that was all we got from the Indian Agent". Eyes were shocked. "That was all we had to cook with, it was all we had to eat... Buggy flour and rancid lard... And so we 'cooked' with both... That is how this European mystical and wonderful idea of 'frybread' came about... I just thought I would tell you."

Sometimes in life we will become lost, if we keep walking we will find our way again. Everything circles around.Our elde...
04/06/2024

Sometimes in life we will become lost, if we keep walking we will find our way again. Everything circles around.
Our elders left a great legacy of culture, language, songs, ceremonies for us. Its our responsibility to learn and carry them on.

Oshanee Cullooyah Kenmille dedicated eight decades of her life to making beaded gloves, moccasins, cradleboards, and oth...
01/06/2024

Oshanee Cullooyah Kenmille dedicated eight decades of her life to making beaded gloves, moccasins, cradleboards, and other leatherworks. She learned from her mother, Annie, how to tan hides, sew buckskin clothing, and do beadwork at age eleven.
Kenmille applied her expertise toward teaching the arts and both the Salish and Kootenai languages, ensuring this cultural knowledge will continue with future generations. For over twenty years, she taught hide tanning and beadwork at the tribal college in Pablo.
She earned recognition for her work and her cultural leadership, including a Montana Indian Educator of the Year award, a Governor’s Award for Lifetime Achievement, and a National Heritage Fellowship from the National Endowment for the Arts.

Time is running out for me too,And life has left scars on my face.Though my body is growing old,My soul will always stay...
31/05/2024

Time is running out for me too,
And life has left scars on my face.
Though my body is growing old,
My soul will always stay young.
The day will come,
When I too will cross the bridge,
And leave this earthly life behind.
But as long as you remember me, I'll live in your heart.
My soul will stay with you,
You will see my face in the rising sun.
My eyes in the stars,
That look down on you every night.
I'll look back one last time,
And then my form will be slowly swallowed up on the other shore.
My own poem.

ที่อยู่

Muang Loei

เว็บไซต์

แจ้งเตือน

รับทราบข่าวสารและโปรโมชั่นของ Native American Bloodผ่านทางอีเมล์ของคุณ เราจะเก็บข้อมูลของคุณเป็นความลับ คุณสามารถกดยกเลิกการติดตามได้ตลอดเวลา

แชร์