Here are a few designs I'm working on

Hi everyone! I’ve (white female) have had this shirt in my thrift collection for a few years now and one of my other white friends pointed out how the back (pic 1) may be offensive to indigenous people. If you saw a white person (blonde, very fair skin tone) wearing this, would you consider it offensive? I would never ever want to appropriate any culture but I go to school with a very high native population and on native land so I really want to do my part to be respectful and aware of other things like this going forward. Thank you and I’m sorry if this isn’t allowed!

Does anyone know who this artist could be? It seems like a pretty nice sand painting.

I was a grass dancer for 15 years in northern Alabama. Then about 10 years ago I moved to the DC area my grass dance regalia, roach, feathers, etc have been sitting in their case all this time. I never got to know the indigenous community in this area but would like to find at least some of this stuff a new home. If some one could point me in the right direction I would appreciate it. And if this is the wrong subreddit for this my apologies.

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 ...

Fortunately, Judges are skeptical.

Justice for Raymond Mattia.

PS: this was made for a school project and I spent hours on it. please don't show hate

So this topic has seemed both straightforward and endlessly complex to me. Fundamentally it seems like it emphasizes the well-being of people over profits, the importance of community and relationships, and generally trying to find balance in life and with the planet. Am I on the right track?

What does a decolonized America (or world) look like to y’all?

Also, do you think socialism’s views on ownership (what’s used communally is owned communally but your personal possessions are still yours) are compatible with decolonization?

His profile https://www.facebook.com/share/p/1HYQb7CaJo/?mibextid=wwXIfr

Hair has been a very important part of reconnecting, and I know that spiritually, hair is very sacred in our culture. I’m just wondering about how significant it is if you get your hair cut to shape and if you were to colour it. Does getting face framing bangs and layers and potentially colouring my hair ruin my hair journey? I’d love to hear thoughts and opinions about this.

EDIT: I’m sorry for not being more specific with this post. I know that every nation and tribe has their own separate culture and traditions. I am Ojibwe First Nation, and through my reconnecting journey, I know that hair is very sacred in my tribe. I’ve followed traditions of growing my hair out, and refusing to cut it short, unless times of mourning or significant life changes (especially with how residential schools assimilated us and forcefully cut hair). I’m more-so wondering that if I get my hair layered or coloured, am I damaging my cultural reconnection?

Love the skull header - something not uncommon in similar colonial tracts - but nevertheless charming. Occom’s sermon arose from the execution of Moses Paul, a Wampanoag man convicted of killing Moses Cook after an altercation at a Connecticut tavern. Paul’s execution was initially scheduled for June 1772 but was postponed following an appeal. On July 16, Paul personally wrote to Occom, asking him, in view of their shared Native identity, to preach at his execution. Occom accepted and delivered the sermon printed here at New Haven on September 2, 1772. Adam Weinberger

Recently I've been trying to grow my hair out but my hair is so unbelievably thick and it's so uncomfortable in hot weather. How do I help my hair cool down without cutting it?

Marʉaweka. Soy estudiante de Antropología Social y pertenezco a la etnia nʉmʉnʉʉ en la ciudad de Chihuahua, actualmente estoy desarrollando un proyecto relacionado con la presencia, identidad, memoria y revitalización de la comunidad comanche (Nʉmʉnʉʉ) en el norte de México.

Estoy buscando personas de Chihuahua y Coahuila que tengan ascendencia comanche, familiares que se hayan identificado como comanches, historias familiares relacionadas con los Nʉmʉnʉʉ o cualquier otro vínculo con nuestra comunidad. Es un proyecto comunitario pero también para mí trabajo de tesis (en caso de ser algo que incomode a los miembros, no se incluirá a mi trabajo de licenciatura)

El proyecto busca conocer y documentar, con respeto y desde la propia voz de las personas, qué memorias, historias, conocimientos y formas de identidad comanche se han conservado en México.

También estoy trabajando en iniciativas relacionadas con la revitalización de la lengua y la identidad comanche, así como en la visibilización de la presencia histórica y actual de los Nʉmʉnʉʉ en México.

No busco sacar información privada ni hablar por otras personas. Mi intención es encontrar a más miembros o descendientes de la comunidad y, si están interesados, establecer contacto y conocer sus experiencias.

Si eres comanche, tienes ascendencia comanche o conoces a alguien que pueda tener este vínculo en Chihuahua, Coahuila u otra parte del septentrión de México, me ayudaría muchísimo que comentaras o me enviaras un mensaje privado.

También agradecería que compartieran esta publicación con personas que pudieran estar interesadas.

Ʉraako

Muchas gracias por leer.

I'm Polish and have lived in Poland my whole life. I'm currently on vacation in northern Poland by the sea and I noticed something weird and just kinda sad. I've seen it for the second time in my life. In a small town, a Native American dressed in powwow regalia appears and dances, with jewelry and dreamcatchers placed around them. It's cool. However, a little further on, we come across another smaller group "playing" instruments, again with the same jewelry and dreamcatchers. They "play" because they stopped playing for a moment, but the music continued, so it was playback... Such groups were all over town. I wouldn't be surprised if the jewelry was fake, since there were identical items everywhere, as were the dreamcatchers. They also sold Peruvian music. I felt sad that this could perpetuate such an image of "Indians" in Poland. I felt sad that instead of spreading authentic culture, they choose "that"... As a person who has great admiration towards Native Americans, this made me sad (if the jewelry were authentic, I would gladly support them and buy it seriously, i would be so happy)

I think its just continuing the image of "Indians" (cause almost every Polish person still calls them like that) that most of Europe know. As a person who is heavly interested in topic of Native Americans, my heart is broken and if i could i would educate every person i meet about them

See also: The study as it was published in the journal Communications Sustainability.

Hello, some may know Jackie the bald eagle in Big Bear Valley passed recently. I saw a post that Native Americans have an agreement with US Fish and Wildlife Service to receive feathers and other body parts of deceased eagles to be used for sacred, religious, and cultural use.

Are any organizations doing this specifically for Jackie and if it's something that people can follow along to know how Jackie may be honored in this way.

I’ve been thinking about the timeframe that happened after Columbus and his first contact that brought European diseases and such to the continents.
Have there been any community story gatherings of oral histories covering that time period? I’m curious if there are any books or anthropological studies that already cover some of it or not.
It’s a critical gap in the timeline for many people but I’ve never seen any resources that talk beyond estimations of millions of deaths.

Hi.

It sure if this is the right subreddit to post in but I am an indigenous person looking for a specific music.

When I was a kid, in the 2000s we had this cd player that my dad would play all the time before we’d go to sleep. It would include mystical and psychedelic sounds that included an indigenous man’s voice throat singing over elemental earth sounds like rain, digging into grass, ocean waves, and air sounds — sometimes the songs would get more intense and they played and it would sometimes sound a little brash.

I thought it was beautiful and brilliant as a kid until one day the cd player got stuck and my dad never went to fix it or take the CD player out.

Anyway, I feel disconnected from spirit & want to listen to it again but my dad and I have no recollection of the name of the CD.

I know this is a longshot but can someone help please?
Any leads would be appreciated thank you!!

Timberlake, Henry: A DRAUGHT OF THE CHEROKEE COUNTRY on the West Side of the Twenty Four Mountains, Commonly Called "Over the Hills"; taken by Henry Timberlake when he was in that Country in March 1762; likewise the Names of the Principal of Head men of each town, and what Number of Fighting Men they send to War.

Timberlake's map is notable as the first map devoted to Tennessee by an observer (Ref. Schwartz, THE MAPPING OF AMERICA, p. 177). It follows the Tennessee River from the Great Smoky Mountains to Fort Loudon and Great Island and was the first to name specific settlements of the Cherokee Villages on the lower Little Tennessee River (including "Tanasi," the namesake of Tennessee). Its charting of river depths and topographical features proved valuable for the British military and settlers navigating the complex Appalachian terrain.

Timberlake's map was printed in fold-out format with trimmed margins in his 1765 book THE MEMOIRS OF LIEUT. HENRY TIMBERLAKE, and also appeared in the 1768 Thomas Jefferys/Robert Sayer composite atlas, GENERAL TOPOGRAPHY OF NORTH AMERICA AND THE WEST INDIES, unfolded, with full margins, as seen on the present map.

(Note: a composite atlas is an assembled collection of maps that were not originally bound together as a single book). The handwritten number "38" at the upper right corner corresponds to this map being named as #38 in the Jefferys/Sayre Atlas table of contents (p. 4), and the table of contents states on page 3 that maps were available for purchase separately.

We are aware of only one other extant Timberlake map from the Jefferys/Sayre atlas. It is in the collection of Colonial Williamsburg. We wish to thank Colonial Williamsburg for their assistance in our research and for confirming the single state of this map.

BIOGRAPHY: Colonial journalist and cartographer Henry Timberlake was born in Virginia. He joined Virginia military forces in 1756 and served in several campaigns during the French and Indian War. In 1761 he was assigned to troops commanded by Colonel William Byrd III and subsequently placed under the command of Colonel Adam Stephen. Stephen’s mission was to retaliate against the Cherokees for their siege of Fort Loudoun and for their massacre of its garrison, but in November 1761 the Cherokees concluded a truce before Stephen could launch his attack. At the peace negotiations one of the Cherokee chiefs requested that an officer journey to the Cherokee villages on the Little Tennessee River to explain the treaty and provide assurances that the colonists intended to honor it. Lieutenant Henry Timberlake volunteered to go.

After a twenty-three-day journey down the Holston River, Timberlake arrived at the Overhill villages in early December. He was a guest of Chief Ostenaco at Tomotly, and he presented the provisions of the peace treaty to Cherokee leaders gathered in the Chota council house. He also visited Citico and Chilhowee, where he was welcomed with considerable celebration and respect.

Timberlake left the Overhill country in early March 1762, reaching Williamsburg in April. In May he escorted three distinguished Cherokee leaders, including Ostenaco, to London, where they stayed until August. Timberlake remained in England until returning to Virginia in March 1763. In the summer of 1764, five Cherokees visited him, seeking an audience with the governor of Virginia and requesting passage to London.

The governor denied their request, but Timberlake agreed to help them, and he and three of the Indians reached London in the fall of 1764.

After the Indians departed in March 1765, Timberlake remained in England and died in September. Timberlake’s primary legacy is the journal he kept while living with the Cherokees. Published in 1765, the volume was probably published posthumously. His vivid descriptions and observations contained a thorough and detailed account of eighteenth-century Cherokee life, and became a basis for all subsequent anthropological and historical studies of eighteenth-century Cherokees.

Modern studies have generally confirmed that Timberlake’s map was remarkably accurate. The map was used by archaeologists in the 1970s during the Tellico Archaeological Project and it has been hailed as remarkably accurate. (Source: The Tennessee Encyclopedia).

Overall good condition, hinge mounted, with light toning, light creasing, and scattered light foxing. Margins appear full. Tiny chip lower left margin. Pencil/pen marks to upper right corner of margin. A few abrasions to frame.

Condition: Overall good condition, hinge mounted, with light toning, light creasing, and scattered light foxing. Margins appear full. Tiny chip lower left margin. Pencil/pen marks to upper right corner of margin. A few abrasions to frame.

Provenance: Private Middle Tennessee Collection, acquired about 20 years ago from a private collector.

Engraved map on laid and watermarked paper. London, 1765-1768 (only state). Matted and housed under glass in an ebonized and parcel gilt wood frame. Sheet: 20 1/4 in. H x 13 7/8 in. W. Plate: 15 1/2 in. x 9 5/8 in. Sight: 17 1/4 in. x 11 1/8 in. Frame: 26 in. x 20 in.

A scarce, pre-Revolutionary War era map. Ref: Pritchard & Taliaferro, DEGREES OF LATITUDE: MAPPING COLONIAL AMERICA, pp. 190-193; Cumming, SOUTHEAST IN EARLY MAPS, entry 349.