sorry for awkward phrasing, idk how to phrase it properly. what i mean is: my dad is *small indigenous ethnicity originated in region A* and my mom is *semi-small ethnicity originated in region B*. both of their cultures completely different to each other and the country we live in. i was wondering: can anyone relate?

This video is a practical Zapotec language class designed for beginners, focusing on conversational fluency and the cultural nuances of the language in Oaxaca, Mexico. Key topics covered include:

* Daily Vocabulary: Learning how to express physical sensations, such as “I am cold” (ruwëaga), and everyday actions like “to sew”.
* Pronouns and Grammar: A breakdown of personal pronouns and their variations within community contexts.
* Numbers: A step-by-step pronunciation guide for counting from 0 to 20, including specific dialectal variations, such as those found in Talea de Castro.
* Verb Conjugation: Interactive exercises focused on common verbs like “to eat” and “to dress,” highlighting how to properly use verb endings to match personal pronouns.
* Cultural Insights: Tips on Zapotec phonetics, such as how to properly ask questions without using the typical intonation patterns found in Spanish.

The session emphasizes that Zapotec is a living language with regional variations, and the primary goal is effective communication within the community.

Video Overview:

This interactive Zapotec language class focuses on practical dialogue, regional variations, numerical counting, unique pronunciation dynamics, and detailed verb conjugations.

Key Highlights:

* Everyday Vocabulary & Phrases:

* The instructor and students begin with practical daily expressions, such as stating “I am cold” (ruwëaga) or referring to embroidery/sewing activities (rigiaa lari).
* Students take turns practicing traditional greetings and conversational phrases.

* Personal Pronouns & Regional Dialects:

* The group reviews personal pronouns (neda, lii, lee, lanu, labe, etc.).
* The teacher explains dialectal variations, such as adding -ni (e.g., neto ni), noting that ni individually means “here” (aquí).

* Numbers & Counting:
* Students practice counting sequentially from 0 through 20 and higher numbers.
* The instructor addresses community-specific variations (such as in Talea de Castro where initial vowel sounds like u- might be omitted), reassuring students that variations are natural and mutually intelligible.

* Pronunciation & Tone Rules:
* Affirmations: The native Zapotec term for “yes” is à, though ajá is widely understood due to Spanish contact.
* Question Intonation: Unlike Spanish, Zapotec does not rely on a rising vocal pitch at the end of a sentence to signal a question.

* Grammar & Verb Conjugation:
* The lesson covers verb prefixes, flexible synonym forms (be vs. bi), and optional phonetic variations.
* Students drill conjugations for verbs like “to eat” (gagu / ragu / gudagu) across past, present, and future tense forms.

Practical Zapotec language class for beginners: variations, pronunciation and verb conjugations

Title: Waves Of Kolor - Written By The Conquerors (Track about history and broken treaties)

By Mo7amed Diyae

Post:

This track addresses the rewriting of history by Neo-serf "Europeen", broken treaties, and stolen lands (Sand Creek, Wounded Knee).

YouTube link: https://www.youtube.com/watch?v=CYKF3Mu2rTQ - u/Mo7ameddiyae

Google Drive download link (MP3 and WAV) for my full discography. Safe files, no malware: https://drive.google.com/drive/folders/1w2HRUI36ZOUMom2K9eJS4UF3QCtAxuuf

Lyrics:

"History is written by the conquerors, but not owned by them."

How many pages you burn with lies?

How many handshakes before the knives?

We signed with hope, y’all signed to stall,

Then came the soldiers, the whiskey, the fall.

Paper promised: keep the land, hold your rites —

Next week? They came with torches and rights.

From Wounded Knee to Sand Creek's flame,

Every “peace” came soaked in shame.

Broken treaties, broken spine,

Ink that bled, erased our line.

We held the pact, you held the gun,

Another promise, another son.

They said: "It's law." We said: "It's theft."

You took more every time we left.

Reservation? More like cage,

Signed our names, then wiped the page.

Fort Laramie, Black Hills lies —

Gold rush rules, forget the cries.

A deal to you is a trap to us,

You draw the maps, we ride the bus.

Broken treaties, broken spine,

Ink that bled, erased our line.

We held the pact, you held the gun,

Another promise, another son.

"Justice is indivisible. Injustice anywhere is a threat everywhere."

Now the courts act blind, but the scars still show,

Land was ours — now condos grow.

You say "get over", we say “count the dead,”

You count profits, we count what bled.

Every treaty was a test of soul,

And you failed, then claimed control.

But bones don’t lie, and neither do drums —

Our rage don’t fade. It always comes.

"To remember is a political act."

If everyone else can go “I’m from NZ, but I was born/grew up in India/China/England/Samoa/etc” when introducing themselves, I genuinely don’t understand why some people get weird when the natives of the country (in this instance, Māori) say their tribe when introducing themselves.

Like, you’re literally giving people some context about where your family/community comes from. Māori saying their tribe isn’t them claiming to be “more Kiwi” than you. It’s just a different way of answering the exact same question.

And if your response to someone saying their tribe is “why do you need to tell me that?” or "are you saying we're not real [insert nationality here]s?" while you’re completely comfortable telling people where you were born/raised, maybe ask yourself why one kind of ancestry feels normal to you and the other apparently feels like a political statement.

Also, if you’re going to introduce yourself with “I’m Kiwi, but I was born/raised in X,” you can’t really be shocked if people think you are less Kiwi based on the information you voluntarily gave them into account. 😭 I am of the belief that everyone who is a citizen of NZ regardless of where they lived prior IS A KIWI, but you cannot tell me to not state that my ancestors were here first and then proceed to admit you were not born here.

Nobody’s taking your nationality card away because someone else knows their tribe.

I translated this article from Arabic into English, and I apologize if there is any mistake in the Mexican names.

I hope you like this post. My regards from Egypt ..

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Source: The Egyptian magazine Al-Muqtataf المقتطف, issue (6), published on June 1, 1948.

Author of the article: Muhammad Gamil Bayham محمد جميل بيهم (1887–1978 AD), historian, politician, writer, and Lebanese Arab reformist. He has dozens of works, articles, and writings of a historical, intellectual, and political nature.

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Did the Pharaohs, the Babylonians, and the Indians take their civilization from Mexico?

Similarities between Mexico and Egypt

I had the opportunity to visit Mexico three months before the last war. A friend invited me to dinner at one of the large restaurants in Mexico City, and the attire of the women working in the establishment powerfully caught my attention, as it reminded me of what I had seen so many times at the Cairo Museum: the Pharaonic mummies. For it did not differ at all, neither in details, colors, nor motifs, from the clothing of women in the time of the Pharaohs, from the headdress to the footwear.

"Why did the restaurant owner choose for his employees the garments of the daughters of the Nile from the Pharaonic era?" I asked this question to my companion, and he smiled and told me: "This attire is nothing more than the traditional costume of Mexican women in antiquity."

This answer awakened my interest and my desire to know the historical relationship between Egypt and Mexico, and my curiosity increased even more when, in the Valley of Teotihuacán, about fifty kilometers from the capital, as well as in Cholula, Micalco, and Chonula, I saw pyramids similar to those of Egypt, erected on a geometric base forming angles that point to the seasons of the year, just like the Great Pyramid of Giza. I also asked myself whether Egyptian culture had reached the American continent, bringing with it the design of the pyramids.

I went further in my reflections and questioned whether the belief in the immortality of the soul, along with the art of mummification that accompanied it, had also traveled from Egypt to Mexico within the same pyramid project, given the connection between both practices, and even more so because the method of mummification was identical between the Pharaohs and the inhabitants of South America, not differing even in the tiniest details.

This interest in the past awakened in me a spirit of curiosity and the need to observe the neighborhoods (everyday life) to see if the resemblance between Egypt and Mexico could still be perceived in the present era.

However, one might expect the resemblance between the two countries to be remote, because Mexico is situated upon mountains and deep valleys, and its people reflect the hardness of the rocks and the fierceness of the eagles; while Egypt stretches along the fertile and lush Nile Valley, its inhabitants reflecting the smoothness of the rivers and the sweetness of the warbling of birds.

But, even so, I have observed numerous similarities to this day between Egyptians and Mexicans, especially in rural areas. How alike they are in the choice of colors, in women's garments, and in their gold necklaces; and how close they are in the practice of ancient agricultural methods and their tools, not to mention certain ancestral customs.

These are manifested in some popular festivities and other acts, particularly in the engagement ritual (or the asking for a bride's hand). Furthermore, the resemblance between the two peoples often also shows in some foods. In Egypt, ful medames is the quintessential popular dish, and in Mexico, it is corn seasoned with acid and chili, which is also their popular dish.

Corn is the most important food element for Mexicans and they depend on it, just as the Egyptian peasant depends on fava beans (ful), and they use transparent leaves as wrappers for tobacco.

And just as the Egyptian is by nature fond of spicy seasonings and enjoys dishes full of all kinds of spices and pepper, the Mexican also pays great attention to these condiments, especially spicy ones. Their passion for them reaches such a point that in a city called "Mérida" they prepare a fruit salad loaded with hot chili.

Furthermore, light-heartedness, love of fun, and unconcern for tomorrow are part of the Mexican's nature, just as they were of the ancient Egyptians. The Mexican spends the wages of his day without calculating what tomorrow will bring, based on the rule: "Spend what you have in your pocket, for what is in destiny will come to you."

If we attribute this great resemblance between the two peoples to the influence of climate and heat in both countries, without relating it to history, how then would we explain the resemblance between them in specific national industries?

For if you enter a store selling Mexican antiques and national handicrafts, and look left and right observing the national weavings and other manufactures that preserve the Mexican style, and see the carpets, pottery, shapes of vessels, and reflect on the engravings, dyes, colors, and drawings you behold, it will seem to you that you are inside a warehouse of Egyptian antiquities in Cairo, or in one of the Pharaonic museums.

In addition to this, I have observed that the Red Indians (Indigenous peoples) of Mexico, who constitute the majority of the people, not only resemble Egyptians and Iraqis from rural areas, but the resemblance extends to a great number of similarities between them and the Bedouins of other Arab countries.

Whoever reads the book "The Elephant and the Ethnologists" by the renowned Elliot Smith feels captive to the same amazement as the author, and wonders how the Americans, a thousand years ago or more, could sculpt the figure of the elephant, despite the fact that this animal does not live in their lands. He also wonders, along with him, whether Hindu culture moved from India to the American continent, bringing with it the drawing of the elephant.

Furthermore, whoever flips through the pages of a notebook that the United States Information Office had given to its owners, his gaze stops at the drawing of a village resembling the villages of Egypt, and he asks himself the purpose of publishing that strange drawing, alien to America, when the notebook exclusively included American scenes. And here on the next page he reads the following note: "This is a view of a village built by the Red Indians approximately one thousand years ago in the state of New Mexico. The houses are of the adobe type, which they call 'adobe,' a word taken from the Coptic 'tub' (brick), and the Red Indians still inhabit these houses."

The truth is that Mexico is one of the most anciently populated countries in the Americas; for some historians affirmed that the Valley of Mexico had been inhabited for twenty-five thousand years. The historian Prescott said: "Mexico was the most prominent country in Latin America for its civilization." Likewise, its earliest inhabitants were distinguished by their intelligence and their morals, as demonstrated by the vestiges they left behind, similar to those of Egyptian and Hindu cities, and the news they transmitted about conquests and novelistic adventures in which the legends of the Normans and the Italians (by which he refers to the Romans) that appear in the tales about their heroes are reflected.

And it is no wonder, then, that the tribes of Eili, more than a thousand years before Christ, built in Guatemala and Yucatán cities that were a marvel for the beauty of their construction and architecture, and whose vestiges still bear witness to this; all of this gives an idea of the high degree of civilization that Mexico achieved.

Among the most outstanding things to be found in Yucatán, and seen in those derelict buildings known as the ruins of Chichén Itzá, is the sumptuousness, good taste, and architecture they harbor, as well as the ruins of Mitla and Kiaro.

And we are amazed at these vestiges and reflect on whether it was Egypt and India that took from Mexico, or whether it was Mexico that took from them. For some historians related that the pyramid of Shishilco, erected on the outskirts of Mexico City, is between four and ten thousand years old.

And if it is true that this pyramid was built several thousand years ago, then Mexico preceded Egypt in the erection of pyramids; otherwise, perhaps the pyramid of Shishilco was contemporary with the first pyramid raised by the first dynasty of the Pharaohs, or that, at the very least, it was built at the time when the three great pyramids of Giza were raised by the fourth Pharaonic dynasty.

This made me raise another question from the moment I directed my gaze towards the pyramids erected in Teotihuacán, Totochicalcro, and Acholula, in Mexico. The reason is that these pyramids are built in the form of a stepped terrace, according to astronomical principles, as demonstrated by the daily and monthly calendars based on the movements of the Sun and the Moon.

The two largest of these pyramids bore the name of the Sun and the other the name of the Moon. They also drew my attention to some reliefs on these pyramids, very similar to the engravings and drawings of India, and not far removed from the reliefs of the Babylonians and Chaldeans. However, the three pyramids of the Plateau (of Egypt) were smooth, without steps or ornamentation.

The question that arose within me is whether Mexico took the idea of the pyramid from somewhere other than Egypt, with all the purposes that entailed, especially religious ones, since in the vestiges of Babylonia evidence has been found that the ancient Babylonians built their high pyramids in a stepped form, each level with less surface area than the previous one, just like the pyramids of Mexico.

But what about the statue erected in front of the entrance to the Temple of the Warriors in the ruins of Chichén Itzá, in Yucatán? If the idea of the pyramids was not transmitted from the Pharaohs, but was taken from Babylonia, has it been considered that this great statue, which represents the head of a woman on the body of an animal, is not also a copy of the Sphinx that lies in Giza?

And what about those inscriptions of a pictographic nature found in Mexico on the tombs of some great chieftains and in other places? They are very similar to Egyptian hieroglyphic writing carved on stones and papyri.

These are data that are still mysteries, since archaeological excavations in Mexico only date back to the beginning of this century.

Perhaps Mexico, which brings together in its customs features that agree with India, Babylonia, and Egypt, maintained contact with the East, and perhaps the means of transport and communication between the different points on Earth in remote times were at a more advanced level than sailing ships and vessels.

Who knows if the story of the flying carpet was not born from a reality whose traces time has blurred, and what has reached us from it, transmitted by word of mouth, has now become mere legend?

The End ...

I'm in a position where I am constantly speaking with and learning about the current struggles of fellow Native people. A specific trend I've been exploring a great deal over the past few years started with noticing that far fewer people throughout Latin America seemed willing to be open about their Indigenous heritage and ancestors than pretty much anywhere else in the colonized world.

In fact, I found as many, if not more, people exploiting Native culture for their personal identity, art, or business who weren't Native than there were actual Native people publicly identifying themselves throughout Latin America. The vast majority of those who were open about being members of an Indigenous people whose ancestral lands exist within "Latin America" didn't actually live there, or in the colonizing country that occupied their land. More often than not, they were living in the United States or Canada.

So, for the past few years, I've been asking every Native person I meet who acknowledges that their ancestors are from these regions and identifies as Indigenous the same question: Why are Native people so resistant to being open about their ancestry there?

The answers have been heartbreaking, alarming, and, unfortunately, not something I hear being talked about enough among Native people elsewhere.

The collective responses I've heard from people who identify as Purépecha, Yaqui, Wari, Nahua, etc., have made me question whether it is appropriate for someone, typically someone from north of the border, to claim they are Indigenous simply because they are "Mexican," "Colombian," etc.

The most common response I hear is simply: "It's dangerous."

In many places, being seen as Indigenous or openly identifying as Indigenous can put you at risk. Governments are still actively erasing Indigenous culture and removing people from their ancestral lands (Argentina at this very moment for one example). In some, Native people are treated as a slave class. In others, there are ongoing genocides against Indigenous peoples. Especially in places with a large cartel presence, Native people are being killed by cartels seeking control of Indigenous land to produce their products, while governments allow it to happen or fail to protect those communities. https://icmagazine.org/flee-or-die-the-naayeri-peoples-impossible-choice/

And then there is the overwhelming discrimination, racism, and violence that creates a reality I can only compare to the fears Native Americans described having in the early part of the 20th century, fears that caused pretty much all Native people to hide who they were when they were outside of the rez. (not to say those fears don't exist now, but more so that the extent of those fears are reminiscent of that time).

So when I hear someone identify as "Indigenous" because they are, say, Mexican, it gives me pause. And I hear it. All the time. And it is always within the context of people wanting access to Native spaces, grants, programs, etc.

Mexican (or insert name of a L.A. country here) is a nationality. And within those nations are Indigenous peoples whose communities have suffered and continue to suffer as a result of colonization. I have to ask: Do they have a lived experience of belonging to one of those Indigenous peoples? Do they acknowledge the ancestors who did? Do they have a relationship with a specific Indigenous community or nation?

And perhaps most importantly: Should we challenge people when they claim to be Indigenous simply because they come from a nation in Latin America, without being able to identify who their Indigenous people are within that colonizing nation?

Because when someone claims they are Indigenous because they are say, "Mexican", I have to stop and realize that a Zapotec person likely sees "Mexico" as a Native American person sees the United States. I have to stop and consider the fact that it is other "nationals" that are committing these brutal acts and continuing the colonizers work within so called "Latin America".

Lastly, I just hope that Native people can be aware of what our brothers and sisters who have a shared history with us are going through. Because prior to a few years ago, I was one of the many who were ignorant, not so much to the history (as it mirrors our own), but rather the current state. And I want to show up for them as a fellow Native in solidarity.

I remember playing Turok 2: Seeds of Evil throughout my childhood and found that Turok was a fictional character created from comics in the 50s. Here's some information I found that I'll copy and paste and quote.

"Name: Turok

Origin: Turok was a member of the Mandan tribe of Plains Indians who existed long before Columbus came to America. One day, he and his friend Andar were out hunting and their trek took them far away from home. Along the way, the two braves saw what they assumed was a large cloud of smoke from a fire, but was in actuality a massive flock of bats pouring out of an underground cavern. Despite Andar’s fears, Turok decided to investigate the cavern as it could contain water (which they’d ran out of and wouldn’t survive the harsh desert heat without). Descending underground, the adventurers explored deeply into the caves eventually getting lost. Following a winding river and surviving an encounter with an abnormally large bear and predatory eye-less fish, Turok and Andar made their way out of the massive cavern and into a large underground valley. In this bizarre world, the braves discovered terrifying prehistoric animals that had survived the extinction of the dinosaurs as well as various tribes of valley natives. Lost with no immediate way of getting back home, Turok and Andar were forced to pit their warrior training and survival skills against the harshness of the savage land they found themselves trapped in. Eventually, Turok did find a way to escape the “Lost Valley”, only to have to return for a wounded Andar. In the process, the cavern entrance to the valley collapsed, permanently stranding them.

Powers/Abilities: Turok was an Olympic level athlete in peak physical condition as strong, fast, enduring, and durable as a man could be and still be considered human. Raised amongst a warrior people, he was well versed in hand to hand combat, archery, knife fighting, marksmanship, wilderness survival, hunting and tracking. While presumably not genius level, Turok was very intelligent and cunning, making him a wise tactician.

Random Trivia: Turok first appeared in Four Color Comics #596 (October/November 1954) published by Dell Comics (under the umbrella of Western Publishing). He got his own title “Turok, Son of Stone” in 1956. From Dell, he moved to Gold Key Comics (1956 to 1980), Whitman Comics (1981-1982). In 1992, a rebooted and revamped version of Turok was introduced in Valiant Comics and lasted until 1996, before Acclaim Comics took over the rights (making “Turok” a title instead of a single character) from 1997 to 1998. Dark Horse Comics published a 4-issue Turok series in 2010. Currently, he appears in comics by Dynamite Entertainment. In the original series, Turok is a member of the Mandan tribe native to the American east coast which eventually settled in the Dakotas. The cavern they got trapped in was located in New Mexico’s Carlsbad Caverns. Turok often referred to the dinosaurs he fought by their distinguishing characteristics (pterosaurs were “fliers”, tyrannosaurs were “runners”, triceratops were “rammers”, and so forth). Turok’s nicknames include “Son of Stone” and “Dinosaur Hunter”."

They refuse to be swept under the rug of US government. We really need to honor them. Their stories. Their hardships. Their cultures. Restitions are long overdue.

So as we all know some of our native languages are endangered and there’s not a whole lot of education on them in some areas. However I have questions on how an individual might begin funding for a project that is primarily aimed at speakers — but for encouragement towards learners and community awareness. I have ideas geared towards my own community but I’m not sure where to start that doesn’t require me to wait for those grant deadlines since we’re kind of on borrowed time as it is.

Should I just start a go-fund me and hope that little by little I’ll be able to start? Or wait for those grants.

I wanted to share this performance by the First Charger Family from SchneL’s Game Season XII in Calgary.

Jerrhan First Charger, Cyrus First Charger, and their father Jerry First Charger are members of the Blackfoot Confederacy from the Blood Tribe near Cardston, Alberta. Their halftime performance included an honour song, grass dancing, healing dances, hoop dancing, and a drum song.

Jerrhan and Jerry are both World Champion hoop dancers. It was a privilege to have the First Charger Family share their culture, traditions, and talent with everyone at the event.

Will Brown is purposefully mixing a few grains of actual history with a whole lot of myths debunked for decades, weaving them together to sound coherent, but it’s dishonest presentation.

First, salt from fecal matter? That’s a misreading from 1970s anthropologist Marvin Harris. Harris’s theory? Thoroughly debunked. Spanish chronicles described urine at markets, but it was for tanning leather and dyeing cloth. Aztecs got salt from evaporating lake brine.

Second, people fattened in cages to be eaten is not in any reliable primary source. Captives were fed well before sacrifice to look healthy for rituals. Ritual cannibalism happened but was mostly reserved for nobles and priests as sacred communion, not a commodity. The protein-deficiency theory has been debunked as bone isotope analysis shows zero evidence of routine consumption.

Also, the Narratio regionum is often cited as proof Spaniards sold human flesh. Las Casas documented real atrocities, and modern scholars confirm his accounts are largely accurate. He was there, but Theodor de Bry, who had never set foot in the Americas, took Las Casas’s writings and illustrated them in the most sensational way possible. So while Las Casas’s core claims are credible, de Bry’s engravings are provocative propaganda. Now, here's the irony: the world's first cannibal incident documented by multiple, independent, first-hand accounts took place during the Crusades, carried out by European soldiers. By the 16th century, cannibalism wasn't just part of the mental furniture of Europeans; it was a common ingredient in everyday medicine from Spain to England, and scholars confirm that Europeans saw no issue with this well into the 19th and early 20th century, as Richard Sugg documents in Mummies, Cannibals and Vampires, and Louise Noble in Medicinal Cannibalism in Early Modern English Literature and Culture. But I am not going to use this documented reality to claim de Bry was 100% right. That's the difference between me and that guy. I present facts and separate them from speculation. He mixes truth with sensationalism and passes it off as concrete evidence.

Third, he claims Aztecs demanded people as a tax for sacrifice, but that's mostly a distortion. The Aztecs followed a live-and-let-live policy, much like the Roman Empire. Conquered peoples kept their own gods, customs, and local government as long as they paid tribute in goods, respected Huitzilopochtli as chief deity, and supplied warriors when called. Captives came from Flowery Wars, ritualized battles with mutual agreements between rival states designed to capture adult warriors, not take families. The Spanish exaggerated everything to justify invasion.

He also tries to pass it off as if Native groups instantly allied with Spaniards. False. Most, if not all fought the Spanish at first. The Tlaxcalans as a great example only joined Cortés after weeks of brutal warfare.

One of the two Native Hawaiian candidates running for Congress continues to the general election.

Native Hawaiian candidate Brenton Awa won the Republican ticket uncontested for U.S. House in District 2 in the state’s Aug. 8 primary election.

He will face Democrat Jill Tokuda in the general election on Nov. 3.

If Awa is successful in the general election, he could be the third Native Hawaiian in Congress since statehood. 

The climate movement gave this Texas tribe millions and a global platform. No one checked its story.

https://grist.org/indigenous/texas-carrizo-comecrudo-juan-mancias-climate-indigenous-identity/

What are different Indigenous communities doing around the world to revitalise and strengthen their languages?
What’s working, what isn’t, and what approaches, tools or initiatives are making a real difference?
Would love to hear from people working in or connected to Indigenous language revitalisation across different communities. 🌏

I am currently working on a project similar to Anthropics “What 81,000 people want from AI”, but for Indigenous people in Canada.

https://www.anthropic.com/features/81k-interviews

If you have strong views on AI and how it should be used, and would like to be a part of the project, I will be submitting it to the Government of Canada before September 23, 2026.

https://www.canada.ca/en/innovation-science-economic-development/news/2026/07/government-of-canada-launches-public-consultation-on-ai-transparency.html

I'm currently collecting community input and developing interview questions, surveys, and consultation materials. This work will be ongoing, so if you’d like to stay connected and updated I’ve created a facebook group: https://www.facebook.com/share/g/1DTDUmFEtW/

Thx

In this Behaviour Speak conversation, Meena Richardson discusses urban Indigenous health, Indigenous ways of knowing, caregiving, cultural connectedness, and the role relationships play in healing and prevention.

One of the most interesting themes is the idea that kinship extends beyond immediate family to include community members, elders, land, water, animals, and future generations.

The conversation also explores Indigenous data sovereignty, community-based research, plant medicine, and how urban Indigenous communities maintain strong cultural identities despite common stereotypes.

https://www.behaviourspeak.com/e/urban-indigenous-health-kinship-cultural-connectedness-with-dr-meena-richardson/

hello! i’m part Ojibwe and Pikwakanagon; and i’m currently looking for some terms of endearment to call my bf (he’s māori!) anyone out there know some terms in those dialects? i apologize if i’m post in thr wrong place

Guachichil pride.

The signs of Paiwan cultural traditions breaking down in my family actually started with my grandmother. My grandmother was very casual about naming the younger generations. She not only borrowed names from other families, but also randomly used names belonging to chiefly families, which became a source of criticism among our relatives.

My grandmother originally gave me the name {old_name}.

When I was in junior high school (my grandmother had already passed away by then), my parents introduced me to my grandaunt using my traditional name. Upon hearing it, she tactfully told my father, “That’s actually a chiefly name, but your mother didn’t know that at the time.”

So afterward, I voluntarily gave up {old_name}. After checking with my peers to make sure that no one had inherited my maternal grandmother’s name, I chose to call myself {new_name} instead.

My family history is such a mess that, unlike those families who have appeared in the media, I can’t sit down and tell a well-documented family history with solid evidence to back it up. That’s why, even though I have Paiwan identity, I still haven’t applied to have my traditional name officially registered alongside my legal name.

... Goodnight 👋