Demian Diné Yazhi’ (RISE: Radical Indigenous Survivance & Empowerment) hit the grimy streets of the Indian Capital of the World (Gallup, NM) today, initiating our ‪#‎DECOLONIZEFEMINISM‬ wheatpaste poster project. A special “Thank You” goes out to Ryan Dennison (Deadrezkids Records) for his phenomenal rezstyle Blue Bird Flour wheatpaste mix and for driving through familiar territory as an ally & warrior!

For further information on the posters, please email us at: burymyart@gmail.com




Hundreds of people gather in a vigil to honour and remember Tina Fontaine and Faron Hall; both are first nations who were recently found deceased. Tina Fontaine was found in a bag in the river, murdered.

Media reports have come in saying that those marching have filled Portage and Main in Winnipeg.

We need to combat racism and prevent further violence and death to first nations people, but especially women. Canadians should not forget about this.

Sources: (1, 2, 3, 4, 5, 6)


Everyone knew the local elder who’d molested and raped his daughters and granddaughters for decades until he was arrested for touching another family’s girls; after four years in jail and another half dozen or so at a cabin downriver, he was back on the village tribal council. One of Geneva’s great aunts was molested and raped by an uncle for years; dozens of years later, the aunt’s grown daughter told her that the same uncle had molested her, too. Sometimes people pressed charges; most of the time, though, nothing happened. “These perverts travel from village to village, from potlatches to dances,” Geneva says. “And then they get drunk and you don’t know what they’re going to do.”…A local woman was gang raped until she could “barely walk.” A young boy was sexually assaulted by an older man and later killed himself. Tribal elders who command respect, but whose behavior doesn’t. “I’m still young and I’m already sick of it,” she said. “It’s happening in his house, in her house, even in your own bed.”

In its short history as a state, Alaska has earned an unnerving epithet: It is the rape capital of the U.S. At nearly 80 rapes per 100,000, according to the FBI Uniform Crime Report, Alaska’s rape rate is almost three times the national average; for child sexual assault, it’s nearly six times. And, according to the 2010 Alaska Victimization Survey, the most comprehensive data to date, 59 percent of Alaskan women have been victims of sexual assault, intimate partner violence, or both…a survey from 2006 that analyzed law enforcement data in Anchorage found Alaska Native women 9.7 times more likely than other Alaskan women to be victims of sexual assault.

In a state where hundreds of roadless communities are scattered across hundreds of thousands of miles, and where the storied rates of violence against women can hit 100 percent in some villages, silence is the norm, and violence is almost expected. Says detective Vandervalk, “You’ll get a Native girl who says, ‘My mom always tells me to wear two pairs of jeans at night to slow him down.’”

Rape Culture in the Alaskan Wilderness

we often talk about settler-perpetrated violence, and we should…but we have a sickness in our communities, that needs to be addressed. as the article points out, it does have roots in settler violence (boarding schools, colonial rape culture, etc), but acknowledging that doesn’t automatically bring healing or change. sexual violence is not traditional, but it is rapidly becoming a tradition passed down—some families are now at 3, 4, 5 generations of violence. this has to end. our survival—culturally and physically—depends on us learning to address the violence we perpetrate against one another. 

(via nitanahkohe)

Homeless aboriginal people “evict” City of Vancouver from Oppenheimer Park


We, the indigenous people here today in Oppenheimer Park, do hereby assert our Aboriginal Title, as established in law by the Supreme Court of Canada in Tsilhqot’in v British Columbia. Our people have held title to this land since time immemorial, and we are exerting our right to exclusive authority, recognized as an inherent element of our title, over this land and this camp. The City of Vancouver recognizes the unceded and enduring existence of our Aboriginal Title here. Under this recognition, we now require that you leave this place and cease any attempts to remove people or their belongings from this place. Because we are the title holders to this land, we assert that you do not have jurisdiction over this place until such time as our title to it is lawfully resolved. Any actions against this camp are thereby unlawful actions against our title; we demand an immediate cease and desist of action or the threat of action against this camp or those within it.

A news release from the tenters and their supporters says that about 30 percent of homeless people are aboriginal due to the “effects of colonization and poverty”. It also notes that the 1,798 homeless people counted in Vancouver in March was the “highest number ever counted”.

Referring to the Downtown Eastside local area plan, the release also claims: “Vision Vancouver approved a plan for the Downtown Eastside that seeks to displace 3,350 residents.”

On June 25, city council voted to formally acknowledge that the city lies on the unceded traditional territory of the Musqueam, Squamish, and Tsleil-Waututh First Nations.

Native American Women Expose Brutal Life of Prostitution


Prostitution is not only good for patriarchy and capitalism, but for colonialism and white supremacy as well.


Ha’a Keaulana runs across the ocean floor with a 50 pound boulder. They do this as training to survive the massive surf waves of winter. She learned her amazing skills from her dad, legendary waterman #briankeaulana and her Grandpa, #Buffalo. I was very humbled to learn from the Hawaiians who have salt water running through their veins. Mahalo Nui Loa. Please stay tuned for our upcoming story on the Hawaiian surfing culture. 

Shared of @natgeo  


A former chief recalls the horrors of residential school: Q&A

How many spoonfuls does it take to eat a bowlful of your own vomit?

Edmund Metatawabin knows: 15.

As a young Cree lad at the notorious St. Anne’s residential school, he remembers throwing up his morning porridge into his bowl and being forced to eat it again — spoonful by disgusting spoonful.

And he counted. And he remembered.

Just as he remembers the other serial indignities and casual tortures he endured at the northern Ontario institution during the 1950s.

With Toronto author Alexandra Shimo, Metatawabin recounts many of these in Up Ghost River: A Chief’s Journey Through the Turbulent Waters of Native History, published this week by Knopf Canada.

He also recounts the alcoholism and depression that his boyhood trauma led him to as a man — and the traditional healing rituals and teachings he employed to reclaim his life.

The Star spoke this week to the former chief of the Fort Albany First Nation band. The is an edited version of the conversation.

You’ve gotten to a good place in your life now, a solid, happy place. What made you want to relive those horrors and make them public?

I think it’s good for young people, it’s good for people, it’s good for anybody to learn the true story about the past. And for me it was especially helpful when I read (Austrian neurologist) Victor Frankl who was a Holocaust survivor. I thought our story was bad, but here was somebody who was able to dissect everything, to explain everything, to help people understand what was happening to the children, to the women, to the men. And as a young person, it helped me understand what I was feeling about my own experience. I didn’t understand. I thought we were the only ones who went through that and I even began to feel that it was normal.

Can you briefly describe some of that experience, which you detail at length in your book?

I was slapped and strapped and made to suffer physically, sexually … A slap can happen anytime. Some of the other nuns used to pinch, but our supervisor was a slapper.

There was an electric chair … there’s a steel metal frame and we’re made to sit on that. And it’s attached to two wires going to a box where the brother would crank it up. So once the power starts you can’t let go of the chair’s arms. The power was on and kids, they were small, it would shake their whole body.

I was put in that twice. For nothing, for entertainment — entertainment on a Friday night.

What do you believe motivated the people who ran these schools? Was it simple sadism? Or did they just feel they were dealing with a lesser brand of human being?

Well they were dealing with a lesser brand of human being, that’s for sure. That’s in the history books. Duncan Campbell Scott (a Canadian poet and federal Indian Affairs bureaucrat in the early century) said that repeatedly. He said “my campaign is to get rid of the Indian problem until there’s no Indian problem left.” So I think he was talking about genocide when he was saying that. And, yeah, that was the attitude. You have to get rid of this problem any way you can. To make us frustrated was the intent. To frustrate us as much as possible.”

You write about how this kind of treatment came back to haunt you in later life. Can you talk about that and about how you came to heal yourself?

Well the memories are there, you remember everything. It’s when you see something, like a bag of oats in a store — the porridge incident would just come up. They call them triggers, and whatever you see — the colour of the strap, the colour of the ruler, the metal chair, those kind of things — effected you, making you remember.

And you do learn to hate yourself. You learn to try to harm yourself. You’re trying to hurt yourself. And alcohol was the best one. You can hurt yourself real well with alcohol. So we got carried away.

I lost everything. I lost any sense of self esteem. When I married, that’s when it sort of started to spin out of control. Me and my wife split for about six years. And it was a long process to come together.

But what brought me back were the ceremonies, the sweat lodges. Just going to the ceremonies and beginning to hear the elders talk about life experiences, life plans. And to wake up, to feel. My first sweat was physical, I had to walk out of there. My second experience in a sweat was totally, totally emotional. I couldn’t stop crying. We had a feast after. I was crying inside the lodge, I was crying outside, I recovered for the feast and I went home and cried for two more hours.

So there was a lot of stuff in my system. But after that time, then I began to think of my children and now my heart was feeling something. I began to see what I was doing, that I was hurting everybody.

Right now we are in the midst of the federal Truth and Reconciliation Commission that’s looking into the residential school catastrophe. Seeing it unfold, do you have confidence that it will do some good for people who suffered through experiences like yours?

Not too much. I think it’s up to each individual to find out and heal themselves. It cannot be done as a group of people and saym “I have a resolution, magic, we’re healed.” It doesn’t happen like that. It happens over years. You have to feel pain at the discovery, at a certain point in your life, that, “Hey, I better do something here.”

My hope is to talk to the Canadian people and remind them that I have a band number. This is the year 2014. Why do I have a band number? Why do I live in a reserve? Why is the minister of aboriginal affairs in charge of everything I do? Why does the bank not listen to me when I want to borrow money for a major business enterprise? Why do they shove my business plan to a native liaison officer? I am not treated as a Canadian citizen. I am an Indian within the meaning of the Indian Act. I am defined as a person that is not your average Canadian, I’m a second class person. I’m a nobody.

What I would hope … is that we gain access to the House of Commons, that our national chief is invited to sit in the House of Commons and have access to all the privileges the MPs have.


Amazon Indian Warriors Beat and Strip Illegal Loggers in Battle for Jungle’s Future | Warrior Publications 

A group of warriors from Brazil’s indigenous Ka’apor tribe tracked down illegal loggers in the Amazon, tied them up, stripped them and beat them with sticks.

Photographer Lunae Parracho followed the Ka’apor warriors during their jungle expedition to search for and expel illegal loggers from the Alto Turiacu Indian territory in the Amazon basin.

Tired of what they say is a lack of sufficient government assistance in keeping loggers off their land, the Ka’apor people, who along with four other tribes are the legal inhabitants and caretakers of the territory, have sent their warriors out to expel all loggers they find and set up monitoring camps.

Last year, the Brazilian government said that annual destruction of its Amazon rain forest jumped by 28 percent after four straight years of decline. Based on satellite images, it estimated that 5,843 square kilometres of rain forest were felled in the one-year period ending July 2013.

The Amazon rain forest is considered one of the world’s most important natural defences against global warming because of its capacity to absorb huge amounts of carbon dioxide. Rain forest clearing is responsible for about 75 percent of Brazil’s emissions, as vegetation is burned and felled trees rot. Such activity releases an estimated 400 million tons of carbon dioxide into the atmosphere every year, making Brazil at least the sixth-biggest emitter of carbon dioxide gas.

(Photo Credit: Lunae Parracho/Reuters)


Native Filmmakers Shoot Dystopian Drama on Pine Ridge Reservation

It’s 2085 on Pine Ridge. The reservation has been quarantined and borders guarded by the military for 30 years. Sparked by the ramifications of the Keystone XL pipeline, the war between the government and the insurgency lasted for eight years and resulted in the dystopian setting that provides the background for "The People," the inaugural project from Indigene Studios.

Based out of Pine Ridge Indian Reservation, Indigene Studios was co-founded in April 2014 by Willi White, Oglala Lakota, and Angel White Eyes, Oglala Lakota and Ojibwa.

“This is our way of giving back to our communities but also expressing ourselves,” White said. “Non-Natives always come here and sell the same narrative to the mainstream media. We want to change that narrative and give a voice to the stories that are already here.”

Click-through to their IndieGoGo campaign!
via Indian Country Today Media Network


the Lakota woman who was raped as an inmate at Fall River corrections facility (South Dakota) is testifying against the white male guard that raped her today; please send prayers of support and love her way, as what she is about to do can be traumatizing and promises to be emotionally challenging.