BLACK NDNS

BLACK NDNs. "If you know I have a history, you will respect me."

The Buffalo Soldiers

a-lostbird:

by Herman J. ViolaindiVisible: African-Native American Lives in the Americas (p.53-55).

(Unidentified buffalo soldier, between 1860-1870).

Plains Indians coined the nickname “buffalo soldiers” to identify the Black troopers who manned several of the military garrisons in the American West after the Civil War. It is believed the term originated with the Cheyenne Indians—others say it was the Comanche—who saw a similarity between the curly, black hair and dark skin of the soldiers and the shoulder hair and coloration of the bison, the cultural heart of the Plains people. Since tribes admired the stamina, strength, and courage of the bison, identifying the Black troopers as “buffalo soldiers was in no way meant to be derogatory. 

A bison is the dominant feature of the regimental crest of the 10th Cavalry, one of the six all-Black regiments formed in the regular U.S Army after the Civil War. The others were the 9th Cavalry and the 38th, 39th, 40th, and 41st regiments—each containing about 1,000 soldiers, most of them Civil War veterans. In 1869, the Army reorganized the four Black infantry regiments into two: the 24th and 25th infantries. The term “buffalo soldiers” eventually came to identity all African American soldiers, who continued to serve in segregated units until the Korean War. 

The original Black regiments—usually commanded by white officers—served at variety of posts across the American West and earned an exemplary record for bravery and devotion to duty. Whereas desertion was endemic in the peacetime army, it was almost unknown in the Black units, despite their serving in some of the most inhospitable parts of the country and enduring discrimination and racism both within the military and in nearby white communities. 

Often divided into small detachments stationed at isolated posts, including Fort Sill (Oklahoma), Fort Leavenworth (Kansas), and Fort Clark (Texas), the lives of the buffalo soldiers were far from romantic. They performed routine garrison chores, patrolled empty wastelands, built roads, mapped vast areas of the Southwest, strung hundreds of miles of telegraph lines, escorted mail coaches, and handled a variety of other often mundane and thankless civil and military tasks. One such little-known was to serve as the nation’s first “park rangers.” At the turn of the twentieth century buffalo soldiers stationed in California patrolled and protected the newly established Yosemite and Sequoia national parks. But they also participated in most of the major frontier military campaigns of the period and distinguished themselves in battle against the Apache, Arapaho, Cheyenne, Comanche, Kiowa, and Lakota Indians. Thirteen enlisted men and six officers from these four regiments earned the Congressional Medal of Honor for their actions during these bitter engagements.

The irony, of course, is that one abused minority helped crush another, and both were victims of racism in America. Romantic legend prefers that the Black soldiers sympathized with their dark-skinned adversaries and exercised restraint in combat, but little evidence supports the reality. The buffalo soldiers wore their uniforms with pride. As veterans of the Civil War, they were soldiers first and showed little mercy to their enemies of the battlefield. On the other hand, many of the Black soldiers remained in the West after completing their tours of duty. Given that both groups were racially excluded from socializing with their predominately white neighbors, intermarriage between buffalo soldiers and their former Indian adversaries became commonplace. Many of the Black soldiers—some of whom were descendants of slaves owned by members of the Five Civilized Tribes—already shared Indian blood and so were often welcomed into nearby tribal communities. Today, in fact, many Native Americans boast of having a “buffalo soldier” in their ancestry. 

(via alostbird)

If we are to make sense of this broad and deeply set pattern of anti-Black racism among southern Indians, we need to understand that the pattern reaches beyond the southeastern U.S. and beyond Indigenous communities. At some point in its history, every community in the U.S. has subscribed to some version of anti-Black and anti-Indian racism; we are inundated with these ideas from birth. Histories of Black-Indian relations in this case simply allow us a way to see the problems we face more clearly. That we are all in this narrative together provides, I hope, some consolation for the fact that I am discussing here what many would rather bury. This is our common heritage, and this is my humble attempt to contribute to our decolonization.
Choctaw Freedmen Roll documenting a portion of Buck and Matthew Franklin’s family. Courtesy National Archives at Fort Worth via the National Museum of American Indian’s IndiVisible exhibit View high resolution

Choctaw Freedmen Roll documenting a portion of Buck and Matthew Franklin’s family. Courtesy National Archives at Fort Worth via the National Museum of American Indian’s IndiVisible exhibit

whenitraeens:

IndiVisible Dialogue: from NMAI-NY Diker Pavilion

Thoughts/Reactions? Was anyone able to attend this event?

(Source: alaskayxxng)

adailyriot:

IndiVisible: African-Native American Lives in the Americas (by SmithsonianVideos)

(via rematiration)

WHAT IF YOU ONLY HAVE ORAL HISTORY TO GO ON ?

Submission from Phil Wilkes Fixico:

I was a 52 yr. old African-American, when I discovered my Native-American heritage almost 13 years ago. Since then, my quest for identity has been featured in the Smithsonian Institution’s , book and exhibit, entitled: “indiVisible”: African-Native American Lives in the Americas. It is currently touring the country.

Recently I submitted a long held idea to the : www.indianvoices.net ,which is Published by ;  Rose Davis. My idea was to create a news entity called the Bureau of Black Indian Affairs. Designed to address some of the issues that you have mentioned in your query of what is one to do if they only have Oral History to go on. The “Father of Black Indian Studies” Mr William L. Katz was fully in favor of my idea and came on board with the full force of his body of work. It would indeed be a tremendous repository for the public to draw on. I suggested that the BBIA be formed as a NEWS BUREAU, not as an organization whose mission it was to ,  replicate what the , Official US Government’s ;Bureau of Indian Affairs has done mostly for By-Bloods, but only to report on the status of Black Indians. While, the 3 co-founders ,were; Phil Wilkes Fixico, Rose Davis and William L. Katz, Rose Davis a Black Seminole is carrying on with the it. I take no part in the operation or management of the BBIA.

I am saying that there is help out there and more on the way. Now, my opinion on what one should do about their desire to explore their Native American roots, when all they have is Oral History. First of all, take my advice, enter upon this quest, for the right reason. The right reason, in  MY OPINION is to advance one’s self culturally. That’s right, CULTURAL ADVANCEMENT ! Those people who are dreaming about : Indian Rights could fail to receive a rainbow of benefits. It will be unobtainable for people ,who only have Oral History. It is not impossible to find a legal link if the documentation is available. Go For It and Good Luck to you !

However, you can still win, even if the documentation never existed, if you appreciate the value that can be gained from Cultural Enlightenment. I say these things because, I have Walked the Walk. Also, because I am a staunch believer in ;Transcendence. Transcendence ,is one of 4 responses to : Estelusti Marginality (by Dr. R.V. Robertson). When By-Blood Indians reject attempts by Black Indians to join their nations ,Blacks usually respond in 1 of 4 ways ; Return,Poise,Assimilation or Transcendence. I have the necessary documentation and evidence linking me to a direct ancestor on the Dawes Rolls. Yet, I have not applied for membership and I remain in solidarity with those who only have Oral History. I further believe that anyone who wants to CELEBRATE this culture for cultural purposes shouldn’t hesitate to do so.

Finally, Native Americans make up about ;1.5% of the US population and African Americans represent about 12.5%. My experiences lead me to believe that 60% of African Americans THINK that they have either Native American ancestry or Shared History. We, undeniably have the numbers, so why don’t we just start out using and enjoying the culture, while we work ,to create our own groups. We can do this by beginning an all-inclusive : Cultural Renaissance similar to the : Harlem Renaissance and instead of using the ;New Negro as the Protagonist , the new Protagonist is the : “African-Native American” ,as has been clearly exemplified for us in the : Smithsonian Institution’s, book and exhibit : “indiVisible”: African-Native American Lives in the Americas.

All the Best,

(Pompey) Phil Wilkes Fixico ,Seminole Maroon Decendant ,Creek and Cherokee Freedmen descendant  . Heniha/Spokesman : Wildcat/John Horse Band of the Texas Seminoles, California Semiroon Mico, Member of the L.A. Chapter of the Buffalo Soldiers 9th & 10th (horse) Cavalry and the Seminole Negro Indian Scouts Association of Brackettville, Texas                                                                                                  

chocol8luv:

“What motivates people who look “black” to claim to be Indian? When answered in a manner divorced from lived experience, the question produces many misplaced expectations about black and Indian mixed-bloods and demonstrates the fixity with which American race making practices ascribe blackness. The question is central because it engages the problematic American cultural practice of assessing and assuming identity from skin color… One set of expectations urges black and Indian mixed-blood to accept that they are black and stop “pretending” to be Indian. this requires individuals to forget that they have Indian relatives and remember that it is skin color that determines who they are. This expectation about African and Native American bloods created several misconceptions that 1) assessments of of heritage from skin are viable and accurate; 2)family composition and lived cultural practices can be determined  from an individual’s skin color;…”

-excerpt from What Is A Black Indian by Robert Keith Collins in the book inDivisible 

(via chocol8luv-deactivated20120308)

safari-black:

INDIVISIBLE : AFRICAN-NATIVE AMERICAN LIVES IN AMERICA EXZIBIT TOUR —> (INFO) 

(This tour documents the Intermingling of Ex-African Slaves and Native american tribes) 

Exhibit opens today at the National Museum of the American Indian’s NYC location.


Solidarity between African Americans and Native Americans grew with the Black Power movement of the 1970s, whose goals were closer to the nationalism espoused by American Indian Movement activists. Pictured here (left to right) are Muhammad Ali, Buffy St. Marie, Floyd Red Crow Westerman, Harold Smith, Stevie Wonder, Marlon Brando, Max Gail, Dick Gregory, Richie Havens, and David Amram at a concert at the end of the Longest Walk, a 3,600-mile protest march from San Francisco to Washington, D.C., in the name of Native rights. (Caption information courtesy nmai.si.edu.)

Considering the “IndiVisible” History of African Americans and American Indians

African Americans and American Indians can both tell tales of historical injustice—but to what extent do those tales overlap? Often quite a bit, as demonstrated by IndiVisible, a traveling exhibit created by the Smithsonian’s National Museum of the American Indian.
IndiVisible looks at the multi-dimensional relationship of the two groups. While the exhibit emphasizes the ways in which African Americans and Indians have common cause — with such apt exhibit sub-headings as “Stolen People on Stolen Land” and “United in Common Struggle” — it is also unafraid to deal with points of contention. The exhibit discusses intermarriage, blood quantum, the notion of “passing” as another race, and the ongoing drama surrounding the Cherokee Freedmen.
On a day when America celebrates the civil rights leader Martin Luther King, Jr., it’s apt to consider the commonalities in the parallel quests for Native and civil rights during the 1960s and 1970s. The page “Civil Rights, Sovereign Rights,” on the exhibit’s website offers simple and insightful analysis:
The civil rights and Native rights movements of the 1960s and 1970s changed America. Both campaigns were driven by a thirst for justice, freedom, and respect. But the two had different philosophies. The civil rights movement had the goal of full inclusion of African American citizens as self-sufficient, self-sustaining members of American society. The Native rights movement had a dual goal—achieving the civil rights of Native peoples as American citizens, and the sovereign rights of Native nations. Native activists fought against dispossession, racism, poverty, and violence, but they also focused on protecting treaty rights and keeping Native tribes distinct. African-Native American people bridged the gaps between these two movements, bringing people from both movements together and showing that they were all part of the same struggle.
IndiVisible is showing at the Muhammad Ali Center in Louisville, Kentucky, through March 18; on February 9, it will begin a six-month run at the National Museum of the American Indian’s George Gustav Heye Center in New York City. For a schedule of future stops, consult the website’s Tour Schedule.
View high resolution

Solidarity between African Americans and Native Americans grew with the Black Power movement of the 1970s, whose goals were closer to the nationalism espoused by American Indian Movement activists. Pictured here (left to right) are Muhammad Ali, Buffy St. Marie, Floyd Red Crow Westerman, Harold Smith, Stevie Wonder, Marlon Brando, Max Gail, Dick Gregory, Richie Havens, and David Amram at a concert at the end of the Longest Walk, a 3,600-mile protest march from San Francisco to Washington, D.C., in the name of Native rights. (Caption information courtesy nmai.si.edu.)

Considering the “IndiVisible” History of African Americans and American Indians

African Americans and American Indians can both tell tales of historical injustice—but to what extent do those tales overlap? Often quite a bit, as demonstrated by IndiVisible, a traveling exhibit created by the Smithsonian’s National Museum of the American Indian.

IndiVisible looks at the multi-dimensional relationship of the two groups. While the exhibit emphasizes the ways in which African Americans and Indians have common cause — with such apt exhibit sub-headings as “Stolen People on Stolen Land” and “United in Common Struggle” — it is also unafraid to deal with points of contention. The exhibit discusses intermarriage, blood quantum, the notion of “passing” as another race, and the ongoing drama surrounding the Cherokee Freedmen.

On a day when America celebrates the civil rights leader Martin Luther King, Jr., it’s apt to consider the commonalities in the parallel quests for Native and civil rights during the 1960s and 1970s. The page “Civil Rights, Sovereign Rights,” on the exhibit’s website offers simple and insightful analysis:

The civil rights and Native rights movements of the 1960s and 1970s changed America. Both campaigns were driven by a thirst for justice, freedom, and respect. But the two had different philosophies. The civil rights movement had the goal of full inclusion of African American citizens as self-sufficient, self-sustaining members of American society. The Native rights movement had a dual goal—achieving the civil rights of Native peoples as American citizens, and the sovereign rights of Native nations. Native activists fought against dispossession, racism, poverty, and violence, but they also focused on protecting treaty rights and keeping Native tribes distinct. African-Native American people bridged the gaps between these two movements, bringing people from both movements together and showing that they were all part of the same struggle.

IndiVisible is showing at the Muhammad Ali Center in Louisville, Kentucky, through March 18; on February 9, it will begin a six-month run at the National Museum of the American Indian’s George Gustav Heye Center in New York City. For a schedule of future stops, consult the website’s Tour Schedule.

Eiteljorg Museum | Indianapolis, Indiana | FEB 12 - AUG 7, 2011

Explore the interwoven histories of African Americans and Native Americans. Red/Black features the NMAI panel exhibit, IndiVisible: African-Native American Lives in the Americas.

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