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Tame Wairere Iti – Tibetan Language Erasure

Biographical Timeline | Leadership Qualities | Tibetan Language Erasure | References

A key feature of cultures word-wide is their ability to relay information and intergenerational knowledge through a shared common language. Not only then is the language a core identity of a culture, but it becomes attached to all elements of a people as their vocabulary shapes the way that they interact with the surrounding world and others. In models of colonialism, language is often the first and most noticeable distinction between peoples, which is why it is often the first portion of a culture that is directly targeted. Language activism is a centuries-long tradition by Indigenous peoples, tied to protecting their identities, and is still present across hundreds of international movements.  

A street sign in Tibet showing how small the Tibetan language is.
A street sign in Tibet showing how small the Tibetan language is compared to the Chinese.

Language erasure is not only an institution of colonialism centered around dehumanizing a culture, it is additionally a deeply political process that is centered around the control of power. Following the occupation of Tibet by the Communist Chinese government in 1950, multiple policies and orders across the newly conquered state were enacted that actively discouraged the use of the Tibetan language. These laws were often indirect and subtly worded however their intended effect was wide-spread and difficult to reverse. The Chinese government used a diverse array of methods to limit the use of Tibetan, including exchanging Tibetan school books for ones provided by the government written in Chinese, changing all street signs and official documents to be only written in Chinese, prohibiting Tibetan from being used in official proceeding, and spreading a propaganda campaign that called Chinese the language of the future. It was not until the 1990’s that Tibetan activists became outspoken on the issue of language activism as it became apparent that the generation raised after Chinese occupation was more comfortable speaking Chinese than their own native language. However, as Tibetan awareness grew, the Chinese government began actively jailing and oppressing activists that sought to mobilize the populous. Even in the 21st Century little change has been realistically achieved by Tibetan demonstrations and several key leaders of the movement are currently imprisoned in China for actions taken against the authoritarian regime. 

A graph showing how Chinese is used in Tibetan media more than native languages.

Tame Wairere Iti has experienced restrictions of his own language and been involved in language activism since he was in primary school. Iti believed that the language was a part of being Maori and didn’t understand how a person could be one without the other. The principal of his school declared that no one was allowed to speak Maori and were to only use English. Tame and his close friends chose to stand up to his principal and continued to speak Maori in school for weeks even though he was punished for standing up for his culture. From a young age, Tame has clearly understood the connection between both culture and identity with language and the importance of keeping native languages alive. For these reasons, Tame Iti would side with the Indigenous peoples of Tibet and help them attain the freedom to speak whatever language through the implementation of his unique and effective activism strategies.

Tame Wairere Iti has consistently been involved in activism for the Maori language since his youth and would undoubtedly have a strong opinion on language politics. Tame Iti sees language as an extension of self that deserves to be protected and celebrated like any other aspect of one’s culture. Although Tame Iti carries a positive view of China and Communism, as he had previously traveled there during the 1973 Cultural Revolution, he is outspoken on the topic of equal and accessible Indigenous rights to speaking a native tongue. Tame Iti would likely respond to this event by encouraging people to speak and use Tibetan whenever they could in their daily lives, as well as help to set up large scale protests. Although New Zealand’s relationship with the Indigenous Maori has been historically very different from China with Tibet, there are enough similarities that Tame Iti would likely continue to advocate in a similar manner. Tame Iti has additionally shown that he is not opposed to using force to effectively execute his plans, and thereby deliver a strong and cohesive message. However, as of now, Tame Iti has primarily retreated from the public sphere, due to his multiple arrests in the early 2000s, and is now focusing more on activism through art. It is important to note that Tame Iti would likely not want to get heavily invested in this struggle as he has repeatedly stated that while he supports other Indigenous groups, he believes that, when they can, they need to find their own path to recognition. It is for all of these reasons that Tame Iti would both fully support and recognize the Indigenous Tibetan’s continuous struggle for language recognition.

Not only is the study of the relationship between identity, language, and culture deeply personal for many individuals, it requires a reexamination of ideas of progress and prosperity. Both Tibetan and Maori activists grapple with countries that see their languages as obsolete, and with being the minority population in a land that once solely belonged to them. Tame Iti has advocated since his youth for both language recognition and Pan-Indigenous unity which is why he would undoubtedly support Tibetan resistance against Chinese policies.

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Matika Wilbur – Leadership Qualities

Biographical Timeline | Leadership Qualities | Ainu Sovereignty | References

Unwavering on her values– Matika continuously stays grounded in her values. One of her strongest held values is that of tradition. She values the traditions of her people and carries them with herself everywhere she goes. Whenever Matika does any public speaking she will end with a prayer to the creator. She never lets go of her traditional ways. Another one of her values is family. Despite Matika having a crazy schedule she always makes time for her family. Especially now that she has a child, family has become even more a core value for her. Her commitment to honoring the youth is another value that is tightly held by Matika. She loves to speak at tribal youth conferences because she sees them as an opportunity to remind the youth of how great it is to be indigenous which in turn boosts Native youth’s self esteem. That is one of the best ways to honor your youth by making them feel better about themselves and their culture. Matika’s values are what make her a great human being and the fact that she does not waiver from these values proves that she is a phenomenal Indigenous leader.

Project 562-- Juanita Toledo
Photo of Juanita Toledo from Project 562 by Matika Wilbur.

Connecting Generations– In her work Matika displays the wonderful qualities of connecting generations. As a K-12 teacher she offered native youth an opportunity to learn and create their own art but she realized that Native kids struggled to believe they could do anything creative because of the image of Native Americans portrayed in the media. Matika then decided that something needed to be done and by using her photography skills she created Project 562. When she created Project 562, her goal was to change the way Indian Country/ Native America was being portrayed. By traveling all over native country and talking to the people she photographs, she learns more and more about the beauty of being Indigeous. She takes stories from each person she photographs and takes their histories. When she sits down with some of the elders of different tribes Matika encourages not only the youth but teens and adults of that tribe to sit and listen a s well. By having the youth, teens, and adults hear these oral histories and lessons from their elders, Matika is bringing the generations together and breaking down the social barriers between them.

Project 562-- Sharlyce and Jennie Parker
Photo of Sharlyce and Jennie Parker, from Project 562 by Matika Wilbur.


Fights against erasure– Matika’s devotion to both her Native heritage and cultural preservation are demonstrated through her efforts of photography activism. Her projects are based on transcribing the traditional knowledge of tribal members and descendants. Storytelling is the core element of American Indian culture, and by recording the stories of tribal members, she protects the life of the histories of the Native Peoples.  She preserves indigeneous languages and historical moments through her efforts of hearing organic dialogue from tribes and photographing places that have significance. Matika illustrated the Wounded-Knee massacre, which took hundreds of innocent Lakota lives, and forever remains a traumatic and horrifying moment in Native history. She represented the impact and resilience of these Indigenous Peoples by photographing a Lakota member now at the site of this atrocity that affected their ancestors. These photos along with all of her other photos that are part of her project testify to the strength of Native Peoples both past and present. The photos also combat the “Vanishing Indian” stereotype because the photos are of modern day American Indians. The “Vanishing Indian” stereotype is based on the idea that Native Peoples only existed in the past and Matika’s photos from Project 562 demonstrate the exact opposite. Matika Wilbur’s work allows American Indians and their culture to never disappear.

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Jeanette Armstrong – Renaming Mt. Rainier

Biographical Timeline | Leadership Qualities | Renaming Mt. Rainier | References

Ti'Swaq, also called Mt. Rainier, surrounded by trees and green grass.
Ti’Swaq’

One of Washington’s most well-known landmarks is Mt. Rainier, named after Peter Rainier, a friend of the colonizer George Vancouver. In fact, the volcano is so loved that the University of Washington designed portions of its campus, the Rainier Vista, to ensure the perfect view of it.

Long before Vancouver ever laid eyes on Mt. Rainier, multiple Pacific Northwest Indigenous tribes gathered at, explored and built a relationship with the volcano. This relationship dates back to at least 5,000 BCE; while only a minuscule portion of Mt. Rainier’s area has been covered by archeologists, over 75 prehistoric sites and items have been discovered. While no singular tribe necessarily lived on the volcano, there is a multitude of tribes that visited and cherished Mt. Rainier–originally known as a variety of names, including Tahoma, Tacoma, Pooskaus, Tacobeh, or Ti’Swaq’. Puyallup activist Robert Satiacum has been fighting to get Mt. Rainier renamed to this last name, Ti’Swaq’, which translates into “the sky wiper,” or “it touches the sky.” The multitude of names reflects the multitude of languages, people, and culture that blossomed around Ti’Swaq’. “Mt. Rainier” erases the presence of the local Indigenous People and the history that they share with the volcano, and instead dishonors Ti’Swaq’ by naming it after a colonizing figure that never saw it. This incorrect name promotes a colonizing agenda that has worked for centuries to destroy Indigenous culture, heritage, and belonging to the land.

In the Syilx Nation, traditional land and water connections are embedded in their identities and local dialects. Members are raised to value the collaboration of individuals in skilled work, along with the consistent presence and respect that the Earth holds while completing their duties. As such, naming practices of landmarks are vital to Cpcaptikwlh (story-telling) because these titles encompass all of the historical, geographical, science, and cultural knowledge of the Syilx Nation. Through this, Jeanette Armstrong’s model of eco-literacy, the healthy relationship between Indigenous people and the community, land, and water, is restored. Likewise, reestablishing traditional names rejects economic colonial practices of land-ownership and exploitation. Therefore, by reestablishing Mt. Rainier to its true name, Ti’Swaq’, Armstrong’s teachings suggest that the abuses of power and miscommunication from colonizers would be reduced. This would restore Indigenous land memories, local dialects, and traditional land and water use. 

In the Syilx (Nsyilxcən) language, all words and phrases have been shaped by the traditional land and water connections. Tmxʷulaxʷ (land), is a symbolic term that provides a framework to interpret the oral traditions, education, and traditional frameworks and values that govern them. Thus, also serving as the foundation for Jeanette Armstrong’s core beliefs and teachings. Similarly to the Puyallup people’s commitment to restoring Mt. Rainier to Ti’Swaq’, the Syilx Nation demanded unceded landmarks to include their traditional Indigenous names alongside their English titles. 

Naramata, currently home to numerous Canadian vineyards, was originally known as citxʷs paqəlqyn or “House of the Bald Eagle”. In 2018, the Naramata Park Naming Project, after commissioning a public poll, modified all city landmark signs to include its true name, citxʷs paqəlqyn. This momentous achievement serves as a permanent acknowledgment of the colonial assimilation practices used against Indigenous peoples and their land and waterways. Moreover, with the inclusion of the Syilx (Nsyilxcən) title, Syilx people are able to reform land-based connections and begin the reconciliation process of regaining their lost language.

Another significant achievement for the Syilx Nation was permanently erecting their nation’s flag at the University of British Columbia Okanagan in September 2018. Flown alongside the Canadian flag, British Columbia flag, and the UBC flag, the Syilx Nation flag represents the University’s acknowledgment of their position on unceded traditional land and waterways.  This event took place in 2018, while students, faculty members, and Syilx members witnessed. Jeanette Armstrong, as both a Syilx Member and professor at the University of British Columbia Okanagan, spoke from a unique perspective about combining western education with traditional teachings of the land and Syilx culture. With four of her students, they raised the flag and sung “We Are Beautiful”. Grand Chief Stewart Phillip, the Okanagan Nation Alliance Chairman, regarded this event as recognition of their distinct position as students and staff at the university. Presidents of the UBC was proud of having more diversity on the campus by creating tribal nation flags. Also, by having a stronger Syilx presence on campus, students who are unfamiliar with Indigenous Studies will be able to learn about colonialism and their ongoing effects through Syilx teachers, such as Armstrong. Moving forward, there will be more classes and projects about the Syilx culture offered in the Indigenous Studies program. This relates to the renaming of Mt. Rainier because the Okanagan gained recognition and partnership from the University of British Columbia.

The assimilation practices in Canada and the United States of America sought to eliminate the Indigenous peoples’ identity, by claiming ownership of the traditional lands and waters that held their languages, cultures, and traditional frameworks and values. The reclaiming of Naramata and UBCO serve as examples that reinstating traditional place-making would allow for the revitalization of Indigenous cultures. Therefore, through the understanding of Jeanette Armstrong’s eco-literacy philosophy, Mt. Rainier should be renamed to Ti’Swaq’ to properly honor the Pacific Northwest Indigenous peoples and begin the healing process.

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John Trudell – Leadership Qualities

Biographical Timeline | Leadership Qualities | OK Tribal Gaming Dispute | References

Inspiring

John Trudell was and continues to be an inspiration to Native American activists across the globe. He created an image and a brand that “made the spirit of the people stronger.” He was able to unite generations of Native Americans because his music and poetry drew on traditional Native American styles and themes that older generations could connect with, while incorporating modern characteristics that younger people could relate to as well. His music worked to preserve part of his cultural heritage and inspired people to connect deeper with their roots. Not only did he reach across the age gap, but across the gender gap as well. In his time with AIM John was constantly advocating for the voices of women to be heard, because he felt that they were so often lost in the crowd. He was a particularly strong advocate for the agency of his wife. After her death he made sure that people knew the amazing work that she had done, that her death was not simply defined by his work, but by her own advocacy for Native American rights and sovereignty as well.

Charismatic

People were inspired by John because they were drawn to him, he was powerful in the way that he could draw crowds when speaking at events. His charisma is what gathered the attention of federal agencies, and even frightened them and caused them to label him as dangerous. John did not back down from his beliefs or ideals and he challenged and criticized those who were lacking in upholding their own morals and beliefs. The US government was a main recipient of his criticism because he argued that they not only lacked care for their own people, but for the planet they lived on as well. During the Alcatraz occupation John fought to protect the rights of ALL Native Americans, and would not be paid off in order to back down from his beliefs. He burned an American flag on the steps of the FBI building because he said it was desecrated by the racism, classism and sexism that it represented. The American flag did not represent freedom in John’s eyes because not all were free.

Courageous

There were many instances in which John Trudell should have been afraid for his life, but nevertheless he upheld his values and kept fighting for what he knew was right. During the Civil Rights Movement in the 1960s the FBI began a program called COINTEL, which aimed to shut down the movement, but when AIM began vamping up as a political player they shifted their focus to John Trudell himself. His active involvement in the Alcatraz occupation and other sit ins at Wounded Knee and the BIA placed a target on his back. The FBI feared John because of his ability to motivate and mobilize not only Native Americans, but non-natives as well, as seen at Wounded Knee. AIM was eventually labeled as a militant terrorist group at the Wounded Knee protests, which was a way to enable and excuse violence against the activists there. One of the more terrifying moments in his life came with the death of his wife, mother-in-law and three children after burning an American flag atop the FBI steps. Although the fire that killed his family was ruled as an accident, John was certain it was murder. This moment in time was a sure indicator that if someone could kill people as innocent as his family, they could surely kill him.

John Trudell FBI file
A page from John Trudell’s extensive FBI file, which lists the many “militant” activities he participated in while advocating for Native American rights.
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John Trudell – Biographical Timeline

Biographical Timeline | Leadership Qualities | OK Tribal Gaming Dispute | References

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Jeanette Armstrong – Biographical Timeline

Biographical Timeline | Leadership Qualities | Renaming Mt. Rainier | References

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Jeanette Armstrong – Leadership Qualities

Biographical Timeline| Leadership Qualities | Renaming Mt. Rainier | References

Venerable

One way to determine whether or not someone is a leader is by looking at how their community views them. In Jeannette Armstrong’s case, it is clear to see that her community considers her to be venerable; someone who is greatly respected due to her wisdom and strong character. Over the years, Armstrong has spent her time working with not only in the Okanagan community, but working internationally with other Indigenous peoples to raise them up and find solutions to their problems. This can be seen through a multitude of ways: her first novel, Slash, came about due to a request for curriculum in schools that would educate students on contemporary issues that Indigenous people face. She was appointed as a judge for the First Nations Court of International Justice, in order to give a decision on whether or not the Government of Canada had violated laws against Indigenous peoples. Additionally, while she serves as the Executive Director for the En’owkin Center in Canada, she is also a consultant for the Center of Ecoliteracy in California, where she has shared the Okanagan philosophy of En’owkin. These examples, along with her many awards, recognize Armstrong for being someone that many people turn to when they struggle with questions. Armstrong is recognized not only amongst her community, but across nations and continents for being fair, trustworthy, and wise.

Preserver

Armstrong at a University of British Columbia graduation

The Syilx oral language, known locally as nsyilxcən, is the traditional language of the Indigenous Syilx/Okanagan Peoples. Due to the decades of assimilation practices, Nsyilxcən is considered an endangered language. The En’owkin Centre, a Syilx education institution, is dedicated to implementing Indigenous knowledge and systems, by providing access to Nsyilxcən learners of all ages and skill-levels. Jeanette Armstrong, the Executive Director, is committed to rejuvenating the traditional understandings of the Syilx histories, cultural frameworks and values, and skill-based knowledge stored within the oral traditions of Nsyilxcən. For the youngest students, bilingual children’s books–such as Armstrong’s “How Food Was Given/How Names Were Given”– reintroduces the traditional oral narratives of Indigenous people’s connection to the land and water of their homelands. For older students, they continue to reestablish their ties to the Nsyilxcən language and the Syilx traditional land and waterway ties. For these students, the En’owkin Centre also functions as a hub, where Syilx members can access academic planning for public post-secondary schooling, financial planning, and a cultural awareness program that facilitates connections to larger Indigenous movements. In a 2009 interview between Armstrong and the Center for Ecoliteracy, she underlines the importance of En’owkin, which in Nsyilxcən translates to a foundation for sustainable living. Thus, Armstrong’s core ambition for the En’owkin Centre is to reestablish community and traditional sustainability practices through education. By sharing her insight and knowledge, which have been passed down generationally to her, Armstrong hopes to reject the effects of colonialism in the Okanagan communities and to restore the once perfect unison between the Syilx people, the land, and the water.

Community-based

Armstrong for the Columbia River Treaty

Jeannette Armstong has created community organizations and programs for Okanagan people to improve their traditional language or cultural knowledge. Because of this, Okanagan/Syilx people have a stronger ability to connect to their history and fight for their rights. Born into the Penticton Indian Band of the Syilx Nation, Armstrong has fought for legal justice for her people and the Canadian government. In her novels, such as Slash or Whispering Shadow, Armstrong brings assimilation and Indigenous culture  to the mainstream community. Despite the challenges of the federal court and government, she continued to fight for the preservation of her culture and community. While she taught at the University of British Columbia Okanagan (UBCO), she used her knowledge to teach Sylix reading and writing courses, and the legal framework for Okanagan people to regain their rights. She also established the En’owkin Writing Centre for Okanagan people to refind their traditional language. Armstrong encouraged the combination of Syilx and English teachings to remember their culture. She has been participating in the Okanagan Nation Alliance since its founding as a council member. For example, she worked with Okanagan Nation members to discuss the water and food shortage in 2010. Sustainability continues to be their main issue of discussion. 

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Katie John (Athabaskan)- Biographical Timeline

Biographical Timeline | Leadership Qualities | Atlantic Salmon | References

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Louis Riel – Leadership Qualities

Biographical Timeline | Leadership Qualities | Sixties Scoop Settlement | References

Louis Riel exemplified a myriad of impressive characteristics. Specifically, he sought to preserve the culture of the Métis. He did so by persevering through uprisings, and strategically fighting against the Canadian Government to better the lives of his fellow Métis.

Preserver of Culture

 

Métis and priests in Beauval, SK

Riel sought to preserve Métis rights and culture as their homelands in the Northwest came progressively under the Canadian sphere of influence. Riel was an intelligent leader who fought to protect the social, cultural and political status of the Métis in Red River and the Northwest more generally. As tensions mounted among the Métis in 1869 it was clear that strong leadership was needed, and Riel had leadership coursing through his blood. Although Riel’s experiences growing up produced a lifestyle quite different from that of the traditional, buffalo-hunting Métis, it was these people he aspired to lead. He struggled not only for himself but for his people. Riel fought for the Métis and their rights to own land. He battled an unreasonable and irresponsible government while protesting central Canadian political and economic powers. After leading the Métis and bringing Manitoba into Confederation, it is clear that Riel struggled for the Métis, the people of Manitoba and the Northwest. By leading the Métis in a time of economic, political, and cultural turbulence, he was able to provide the nation with a sense hope, strength, and pride. Riel’s execution made him the martyr of the Métis people; he is a heroic rebel who fought to protect his people from the unjust encroachments of an Anglophone national government. It is more than clear that Riel was a rebel with a cause, fighting to preserve his people’s culture and rights.

 

Persevering

Riel’s perseverance is apparent throughout his career as both a politician and a rebel leader. Despite being threatened by high-ranking government officials, Riel never faltered in his attempts to achieve justice for his fellow Métis. After being convicted by the Canadian government for the murder of Thomas Scott, a warrant was issued for Riel’s arrest and he was exiled to Montana for five years. Although he was in exile during the important governmental elections of 1872 and 1873, Riel was determined to provide a voice for his people. Despite his naturalization in the United States, Riel continued to uphold his status as an influential indigenous individual by fighting against alcoholism within indigenous communities and again campaigning for another governmental institution. Despite gaining a U.S. citizenship and settling down in Montana, Riel valiantly gave up his life in the states when he was appointed to lead the Métis people who were left in distress back in Saskatchewan.

Not long after his return to Canada, Riel issued a Bill of Rights to Imperial Ottawa consisting of the grievances and the compensations the Métis deserved. Although these grievances were neglected by Prime Minister John Macdonald, Riel did not lose hope and continued fighting for the rights of Métis people. He pursued his quest for justice by creating the Provisional Government of Saskatchewan and actively rebelling against the Canadian government in hopes of regaining native rights. As a young man, Riel embodied perseverance as he fought for his fellow Métis; he exemplified this characteristic up until the moment he was hanged. Riel was passionate about the Métis people and believed that they had a right to their freedom, to own property, and to be separate from Canada’s dominion government.

Strategic

War Map of the North-west territory

Before Louis Riel’s more militant and rebellious approach towards the maltreatment of his fellow Métis, he pursued a more diplomatic alternative to violence. Riel pinpointed unjust governmental actions towards his people and combined his personal vision with a national vision to form the Provisional Government of Saskatchewan. With the provisional government, Riel was able to officially represent his people in the eyes of the public. He filed the Manitoba Act, which stated that Métis lands would be protected, but all other lands were to remain the property of the Dominion of Canada. This act marked the legal resolution of the struggle for self-determination between the Métis and the federal government.

After returning from his exile in 1884, Riel’s first course of action was to collect all the grievances and requests of Métis, half-blood farmers, and prairie natives to be condensed into a Bill of Rights where settlers demanded that they be given title to the lands they occupied, that the districts of Saskatchewan, Assiniboia, and Alberta, be granted provincial status, that laws be passed to encourage the nomadic Indians and Métis to settle on the land, and that the Indians be better treated. After the petition was neglected by Prime Minister Macdonald, Riel retaliated by seizing a church in Batoche, making it both a jail and a storehouse, a tactical move that proved a useful advantage in the fight. While capturing the Church, Riel also strategically cut telegraph lines between cities to delay the notice of the rebellion to the dominion government, providing his rebel forces with more time to effectively retaliate. Familiar with the unsettling outcomes of other native groups who were oppressed in North America, and aware that his more peaceful forms of protest were not effecting change, Riel resorted to war. He sought to strategically help the Métis and other Indigenous groups, whether it be through diplomatic acts or rebellions, Riel acted upon the government’s negligence and fought for the rights of his people.

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