r/Indigenous Jun 25 '26

Introducing: User Flair

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In response to this post, we have created user flair! There are only two options:

  1. Customizable: Your Indigenous Land / People / Tribe(s)
  2. Guest

This is currently optional, rather than required. So feel free to add a personalized user flair, by following these instructions.

Please let me know if you have any suggestions. If this causes significant issues, we'll probably just remove it. But hopefully it will help everyone orient more easily for more fruitful conversations. Let's see how it goes!


r/Indigenous Apr 06 '26

Rule 1: Don't remand help or information from us.

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A reminder that this sub does not exist for non-Indigenous people to get information from Indigenous peoples. Even if you feel your question is well-intentioned, there are other and more appropriate ways to do research. Such as: consult your local library.

Be warned that requests for information or explanation may be met with hostility. If you don't know why, we recommend the following resources:

- Guide: "Beyond Conservation: Working Respectfully with Indigenous People and Their Knowledge Systems"

- Video: "Is there an ethical way to research Indigenous peoples?"

- Video: "This will prevent Indigenous people from sharing"

- Video: "Ask us anything: Aboriginal and Torres Strait Islander people"

- Book: Decolonizing Methodologies by Linda Tuhiwai Smith

- Podcast: "Indigenous Data Sovereignty: Collective Rights & Responsibility"

Please feel free to add more resources in the comments.


r/Indigenous 11h ago

I’m moving to Panama in 2 yrs to connect with my tribe of the Ngabe-Bugle!!!

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Hi everyone, I am 26 yrs old Panamanian mestizo (Native American mother mixed of white European father) and I have been learning so much of my culture! about the Gro ritual, the Ka chants that we do, the Jegui dance, and I can’t wait to finally speak to the elders of my tribe, and so excited I’m sick and tired of living in the United States been born and raised here my entire life I wanna go to the Chiriqui lands of Panama and move there for good!


r/Indigenous 10h ago

Curso Básico de Zapoteco 2026-B

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Padiuxhi! 🗣️✨

¿Quieres conectar con la historia, la cultura y la identidad de México? Te invitamos a formar parte de nuestro Curso Básico de Zapoteco 2026-B. ¡Aprende una lengua viva desde la comodidad de tu casa! 🌾📚

Todo lo que necesitas saber:

  • 🗓️ Inicio de clases: 26 de septiembre de 2026
  • ⏰ Horario: Sábados y domingos a las 5:00 PM
  • ⏳ Duración: 20 sesiones completas
  • 💻 Modalidad: 100% en línea (Zoom y Google Classroom)
  • 📹 Plus: ¡Clases grabadas! Repasa el contenido las veces que quieras
  • 💰 Inversión: $740 MXN (pago único)

📩 ¡Inscripciones abiertas!

El cupo es limitado para garantizar tu aprendizaje. Envíanos un mensaje directo (DM) para recibir los detalles del registro y asegurar tu lugar.

Aprende zapoteco y fortalece tus raíces. ¡Te esperamos!

Xkalenu, udzagaru :) 🌱🦉


r/Indigenous 1d ago

Landmark Settlement Guarantees Native History Will Be Taught in Montana Schools

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r/Indigenous 1d ago

How do you start (and maintain interest in) a pan-Indigenous movement that's both grassroots AND international? Any examples?

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Indigenous woman from Indonesia here. I won't identify my tribe other than it's a small one, and I'm Asian. I live in Australia. Hard not to give away too much, but I have a genuine question and will be deleting this ASAP.

This year I started a fundraiser to support two orphaned West Papuan girls living in Java. It's a 3-year full ride commitment with no regular major donors. We've fundraised about ¾ the amount we need for 1 year, but this is only year 1 of 3.

The girls' mother was an accomplished storyteller activist, and left them with some intellectual property with an important message to tell. So with the help of some friends, we've been able to organise an event in honour of their mother's work. My friends in Aus have also been piggybacking on West Papua solidarity events to promote the mother's legacy and solicit donations. So far so good, but most of my friends are Indonesian students who won't be here anymore next year. Starting over next year terrifies me.

I have never fundraised before. Right now my long term vision is to build a pan-Indigenous community where people get to share stories about their liberation struggles, celebrate my girls' mother's legacy, and engage in practical acts of solidarity for West Papua. So there's definitely the sowing of the seeds of relational work that won't sprout instantly.

But at the end of the day this is a fundraiser and I got two girls to feed, house and school. And that means I need to constantly come up with fresh campaigns that offer messages, experiences, services and products that my targeted audience would actually pay for.

There's the added challenge of this being an Indonesian-led initiative. Understandably, Indonesians have some extra accountability to reckon with in a West Papuan space. And because we don't see a lot of it modelled out there, many of us shun West Papuan spaces. Not because we don't care or don't want to hold our country accountable for ecocide and genocide done in our name in West Papua. But because being cast as the bad guy is disempowering for ordinary Indonesians who need somewhere to start to learn to be good allies. Besides, we're fellow survivors of white supremacist colonialism, who are still figuring out what liberation should look like in a world that's only shown us empire as the alternative.

In Australia, I have been a guest in some spaces that West Papuans, Australian First Nations and Pasifika peoples share together, which I respect and appreciate. And while individuals have always been welcoming to me in these spaces, Indonesia tends to remain the villain in West Papua's story, which not everyone has the nuance for. I have no self-defence for that. I acknowledge the Indonesian settler-colonial project in West Papua, am ashamed of how Indonesian militarism has ravaged Papua, grieve with Papuans over the devastation, and am committed to contribute towards dismantling the empire through relational work. I aim to model a space of what Indonesian accountability and solidarity for West Papua could look like--in the compassionate spirit of a mother paving safe passage for her children in a hostile world.

That being said, I get that there are stories Indonesians can't tell on behalf of Papuans, and struggles we can't fight in Papuans' place. And this fundraiser is by no means an attempt to play Indonesian saviour or PR- campaign in defence of Indonesia. We are, however, dealing with the unfortunate situation of two West Papuan minors being stranded in Java, where they have not only lost their mother to the most harrowing circumstances, but also survived abuse and abandonment by extended family. So it makes sense that the most available people to help them are predominantly Indonesian.

But I am also committed to keep the interests for educating the girls as independent as possible. Although Indonesian school is not a perfect solution, with a little help from our community we can show the girls where their mother stood in her West Papuan activism, and help them find their own paths. And since the budget to provide for two girls over 3 years is in the tens of thousands of dollars, we need to fundraise in Australia because that amount is simply impossible to raise in Indonesia.

OK, so I've shared the abstract concepts of the spirit this fundraiser stands for. My question is, how do I design concrete campaigns that attract my target audience (especially in Australia), that people would actually show up and pay for?

My current campaign is a writing workshop series featuring some acclaimed writers from Australia, West Papua and Indonesia. These workshops are fucking stellar, but turnout has been very low despite my team's best efforts to promote it in some circles reaching thousands of people. I try to be optimistic about "planting seeds for an ecosystem." So far my volunteers and facilitators have been gracious about it. But I do still need to do 3 years of this, I'll work with different volunteers next year and therefore need "results" to back up my credibility. And I worry that big name collaborators won't even give me a chance next year if my campaigns this year aren't "successful."

I feel like the main hurdle so far is relationships. I'm FOB in Australia, so understandably I haven't had enough time to grow deep roots in all the networks I aspire to build relationships with. I show up to First Nations events, introduce myself to people, and engage while I'm there. But keeping in touch beyond the event has proven challenging. So far I made one First Nations friend who was a mutual friend of my girls' late mother. That friend has contributed significantly to our early campaign, but understandably they're busy with their primary commitments in their First Nations activism circle. I've tried to reciprocate support within my capacity, but ultimately this friendship orbits in and out--and can feel somewhat like a non-renewable resource.

Despite the depth and quality that I do invest into my relationships that stick, popularity and crowd-bringing aren't exactly my strengths. I've found it so challenging to expand beyond the Indonesian student bubble, but that is what I need to do to make 3 years financially sustainable. I feel like the solution to this is to engage friends who have a ton of friends they could bring along--which is not something I have real control over.

I'd appreciate ideas on how to make this long fundraiser attractive to West Papuans in Aus, First Nations and Pasifika peoples. I'm particularly interested in tailoring my campaigns to appeal to circles of writers, storytellers, poets, artists and narrative activists based in Australia. And something that cultivates continuity in the relationships, so that we can support each other in dismantling empire and creating the world we deserve to live in.

Have any of you successfully built a pan-Indigenous community across international borders? How did you attract people to join your movement? What did you offer that's made people stay and invest in your cause? How do you establish universal relevance and urgency to collectively action a "niche" Indigenous cause (as West Papua is often perceived by outsiders)? And how do you replace the charity mindset with the mindset of investing in our collective liberation from the ground up?


r/Indigenous 1d ago

Edmonton-Born Filmmaker Georgina Lightning, First Indigenous Woman to Direct a Major Feature, Dies at 63

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r/Indigenous 1d ago

How communities in Guatemala are using ancestral knowledge to build community resilience and restore food systems

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r/Indigenous 1d ago

I Went to Princeton in Search of Greatness and Came Back Mediocre (NY Times)

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r/Indigenous 1d ago

WE ARE STILL HERE an Australian song about First Nations history survival and still standing

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We created this song to tell a story through music about First Nations history, the Stolen Generations, culture, survival and the impact of separating children from family.

It also asks a question about today. Have we learned enough from our history when Aboriginal families are still disproportionately affected by child protection systems?

This comes from a place of lived family experience and a desire to create conversation, not speak for everyone.

Winmar Riley, Western Australia.

We would genuinely like to hear what people think.


r/Indigenous 2d ago

From the WitchesVsPatriarchy community on Reddit: September 5: international indigenous women's day

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r/Indigenous 2d ago

'Tree sit' protects remaining ancient cottonwood as border wall approaches Southern Az hamlet

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r/Indigenous 2d ago

Indigenous fathers in Australia speak about stereotypes

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r/Indigenous 2d ago

What do y'all think

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I am 1/4 Eastern band Cherokee and 1/16 Muskogee. I have been around native culture all my life,I grew up on an Otoe reservation.I am thinking about participating in more dances at powwows and other ceremonies,but I am white not darker skinned. I am just wondering what everyone else thinks about it.


r/Indigenous 3d ago

Has anyone else had to reconnect with Indigenous ancestry without family support?

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I’m a third-generation Santiago-born Chilean. Both sides of my family come from campesino backgrounds, and I was always raised simply as Chilean.

As an adult, after studying anthropology, life eventually brought me into working with Mapuche people. A machi (spiritual authority) once told me, through a traditional urine reading, that I had Mapuche ancestry and that I had a spiritual responsibility toward the people. I didn’t believe it, so I went to another machi, who told me essentially the same thing. I still didn't believe. Then two more did too, independently, without knowing each other. I was kind of searching for someone to say otherwise...

This put me in a very strange position. Anthropology taught me to be extremely careful about appropriation, about not claiming identities or knowledge that are not mine, and also to question the idea that Western scientific evidence should be the ultimate authority over other ways of knowing. And yet, when this happened to me personally, I found myself needing exactly that kind of evidence. I took a DNA test. It came back around 33% Indigenous South American, but of course it cannot tell me that I am Mapuche or where exactly that ancestry comes from.

I still find that contradiction difficult. I have faith and I respect the authority of the machi, but apparently I also struggle to base something so consequential entirely on spirituality and ancestral authority. Part of me feels uncomfortable that I needed a DNA test to take seriously what four machi had already told me. At the same time, I don’t know how else to navigate something this big.

My family isn’t able or willing to tell me much. The person they think may have carried that history died when my grandmother was a child, and my grandmother was then raised by the landowners of the estate where her family had been inquilinos. Whatever knowledge existed seems to have been interrupted there.

And the stakes sometimes feel much bigger than choosing an identity. I have lived with bipolar disorder for most of my life. Some of these spiritual authorities understand what I experience as a spiritual illness and have told me that living according to Mapuche ways could heal something in me. I’m not saying I know whether that is true, or that I would simply abandon medical care because someone told me to. But imagine being asked to make sense of that when you genuinely respect both worlds.

Mostly, I feel very alone in it. I sometimes think this is part of what colonization leaves behind, not only people losing identities, but the relationships and chains of knowledge that would have told their descendants who they were and how to return. Then generations later you are left trying to reconstruct something that perhaps was never supposed to be reconstructed individually.

At the same time, there is so much scrutiny around who is and isn’t Indigenous, and so many people willing to tell others what counts as legitimate, that I’m honestly scared of identifying myself in a way that might be wrong or harmful.

I’m not looking for anyone to tell me that 33% DNA makes me Mapuche. It doesn’t. I think I just need to tell this story somewhere and ask whether anyone has experienced something similar, trying to reconnect when the family history has disappeared, and having whole communities welcoming you in and you still not believing in yourself...


r/Indigenous 3d ago

The story of Cacique Vuitir Puri and the anti-slavery rebellion

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Ho sates, Tekuára-sú ☯️🏹 (greetings, brothers and sisters, “divine peace”)

I came to share a little about one of the traditional plays from the Zona da Mata region of Minas Gerais, Brazil. This story tells of a cacique who led a Puri community from the same region during their first contact with colonists and enslaved Africans. Vuitir, the character in this account, refuses to speak directly with the colonists, allowing himself to be approached only by religious figures such as priests and missionaries, who acted as mediators. Unlike what happened in other places, the Jesuits were beneficial to the preservation and continuity of the Puri language and culture, having incorporated Christianity into the local culture without demonizing it or significantly altering it. It is said that most of them were also active in the anti-slavery struggle involving Indigenous peoples. The story tells that Vuitir and his people agreed to move to a settlement in the colony, but soon came into conflict with the white men after seeing them chaining Black men. Outraged, Vuitir questions the priest: “Why is the Black man a slave if he is just as free and just as much a child of God as everyone else?” The missionary replies that it is not his fault and that these are orders from above. Vuitir then shouts in his own language and threatens the missionary, saying that “if they do not release them, I and the others will leave and come back to free them by force.” One of the colonists intervenes, and Vuitir responds violently, imposing his demands. When they are refused, his community returns to the forest and mountains, and the story ends without recording whether there was any further conflict. It is also known that the Puri traditionally viewed Africans and white people as equals, although the latter were generally seen as malicious and more numerous, and that they maintained relationships with and inhabited the same communities. Today, a large part of the Puri population is mixed with African ethnic groups, to the point that this ancestry has become part of the ethnic group's own phenotype. I find this a very interesting story. For anyone interested in checking out the full version, this link has a good rendition of the play: https://institutoruthsalles.com.br/o-misterio-do-mongo-velho/

Note: It is not clear whether the story is historically accurate, but it does reflect aspects of the tradition that are known to be real.


r/Indigenous 3d ago

Is it okay for an Indigenous person to be Buddhist?

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A lot of Indigenous I have encountered are very passionate about their heritage and opinions of other cultures. Which is why I ask, is it okay?


r/Indigenous 3d ago

I love Native American Family! Spoiler

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Peace and Blessings Family,

My name is Tai and I am walking Asian race activist (I make another post if mods approve of a video of me walking) from Michigan. I love my Black and Latino family too and in unity with the struggles of the Native American family in racist North America AKA USA.I know many Asians are not kind to my Native American Family I get it. That is why I feel I got earn my work and break the stereotypes that not all Asians are racist towards People of Color family especially in America. In this photo am doing my walking activism at the Iowa State Fair. Coincidently with the photo 2 hours later I was detained and made to give up ID at the Iowa State Fair, because I was profiled by police and fairgoers who you know already know their race. Anyways, if you ever see me walking at an event, holla at me. I am your Asian brother ally in the struggle and a servant of the Native American man and women in America and around the world. North America is Native land, so I must bow for that. It was stolen!

Best Regards,

Tai


r/Indigenous 4d ago

Spiritual Grey Areas and Feeling Awkward

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Hey everybody! I'm curious to hear your opinions on what is perhaps an odd and humbling situation that I'm in. This isn't a post asking for permission. Or blessings, just opinions on intercultural nuance. I'm someone of predominantly settler descent living in the United States. I have been a volunteer and activist in environmental and indigenous activism for about 10 years now. 5 years ago I met some elders that happen to be from the same culture whose land I grew up and currently live on, including someone who is the chief medicine maker for his people. I have formed very close relationships with them and their families and get regularly invited to each ceremony and cultural events. I've participated in and been taught things I imagine they don't usually offer settlers. I'm super humbled by this and I try to remain in the mindset of a guest but sometimes they ask me to show children how to perform certain ceremonial duties and that makes me feel a bit uncomfortable. I also have tried to remain in the mindset that this is their culture and practices and I am simply enjoying its beauty as a guest, but the elders actively encourage me to take these practices into my everyday life and considering I'm living on their land it's impossible not to see the world in this new way around me. In other words they have started to deeply upturn my whole spiritual and geographic worldview and it feels like it's altering me on a molecular level almost. Sorry if that sounds stupid.

Furthermore, my wife and I are having our first child soon and they are encouraging me to bring them regularly. I wonder if that upbringing would be confusing for children. I guess I'm looking for advice on how to be a good long term guest. Does someone want to tell me how I should feel about my spiritual worldview drastically changing because of the influence of a culture that isn't my own? Haha what about raising the children with this environment. I know some people will say, it's up to the community and elders, and they seem to actively encourage my participation. There was maybe some controversy and odd looks at first but now they welcome me back so warmly. Maybe they're just respecting the elders wishes that I be there idk. Before being included there, I've never felt such rich and deep hospitality and culture, it honestly fills my heart to the point it feels like it will explode. I've refrained from making this post so many times and I generally just stay very quiet about my deep involvement with this tribe. However I'm curious about the opinion of other indigenous people. Is it possible to transgress boundaries even with the blessings of elders? Or is it really theirs and the communities say at the end of the day? Furthermore is this as rare as it seems. Or does it just happen sometimes? I'm sure it depends on the community I guess. Anyways, Thank you for your time and patience in advance. Much love and solidarity ❤️.

(P.s. it's a small and tight-knit nation, I'm intentionally not naming them here out of respect for their decisions and privacy. Also if anyone would rather speak to me in private over dms I'm open to that as well. Thank you.)


r/Indigenous 4d ago

Saint Regis Mohawk Tribe and Mohawk Council of Akwesasne oppose renaming of Lake Ontario

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r/Indigenous 4d ago

Zapotec Questions: The Two Ways to Ask 'How Much'?

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Ever felt lost trying to ask a simple question in a new language? Today, we're diving into the classic interrogatives of Zapotec and clearing up some common confusions! Do you know the difference between asking 'how many' for bananas versus asking 'how much' for a kilo of beans in Zapotec? It's trickier than you think! You might think you know how to ask 'how much,' but in Zapotec, there are two ways, and using the wrong one can lead to some funny misunderstandings. Let's break it down! Imagine a split screen showing someone counting bananas on one side and a confused person looking at a price tag on the other, with text like "Zapotec Questions: The Two Ways to Ask 'How Much'!

This video introduces essential Zapotec interrogative words like "Bix" (who), "Gakax" (how), "Batax" (when), and "Gax" (where). It explains the difference between "Balax" and "Gákax" for asking "how much," with "Balash" used for countable items and "Gákax" for uncountable ones.
Examples are provided to illustrate the usage of "Balax" for countable things like "Balax Bunatxi" (how many people) and "balax wi" (how many bananas). The video touches on the nuance of "Gákax" for uncountable quantities, using the example of asking the price of beans. It also discusses optional omissions of certain sounds or letters in Zapotec words, like "Bix" sometimes being shortened to "Bi" and provides examples like "Bix gudagu?" (What did you eat?). Here is a summary of the video:

Video Overview:

This lesson focuses on forming questions in Zapotec language, covering fundamental interrogative words, tone nuances, and special question auxiliaries that add context or emotion to inquiries.

Key Concepts Covered:

  1. Core Interrogative Words:

* Bix / Bix kw: What / Why.
* Nush: Who.
* Batash: When.
* Gash: Where.

  1. Countable vs. Uncountable Quantifiers (Balax vs. Gákax)

* Balash: Used for countable nouns such as people or discrete items (e.g., apples, bananas) [00:37].
* Gakash: Used for uncountable quantities (e.g., sugar, salt, weight-based items).
* Pricing Exception: Gákax is also used when asking for prices or the total cost of goods.
* Tonal Variations: Subtle pitch shifts on gákax change the meaning between asking "how" versus "how much".

  1. Conversational Contractions:

* In informal speech, certain ending sounds (such as -xh) or prefixes are frequently dropped (e.g., Bix becoming Bi).

  1. Question Auxiliaries & Particles:

Zapotec uses specific auxiliary particles to modify the tone and meaning of questions:

* ba: Initiates questions about actions (similar to "did you...?" or "have you...?").
* Txi: Indicates completed status, functioning like "already" (ya).
* waka: Expresses capability or possibility ("can we...?").
* bën: Adds drama, emphasis, or mild exaggeration to a question.
* I: Used for seeking confirmation or expressing mild surprise.
* ka: Placed at the end of questions to prompt a response or add conversational emphasis.
* Combining Auxiliaries: Multiple particles can be combined (e.g., ba txi, bën ka run, i waka) to convey layered nuances in a single sentence.


r/Indigenous 5d ago

Indigenous healthcare- I’m tired of the fighting

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I’m here to let off some anonymous steam since anytime someone speaks up they get blackballed…

I am Native and worked on the reservation for most of my life. I don’t understand why we always have to fight each other, why we just can’t get along. Working on the Rez was a good experience but counsel or HR would never raise the pay to equal off reserve. No wonder some of our best professionals choose to work off the rez.

I have also worked on other reserves and my god, the social drama. Some of these reservations treat outsiders, even there own kind (all Natives from other reserves), like they don’t belong there. Why does it need to be like this? This is exactly what the government wants, in house fighting, so we never evolve and loose focus on the true fight; which is to uplift each other and improve our services.

Working for my own community was fine but when I wanted to get out my comfort zone, I decided to move to another community. The amount of drama that had happened within the first year was ridiculous. Everyone is trauma-responsive. I even witnessed lateral harassment during lateral kindness training, like WTF. Another reason why our professionals choose to work off Rez.

We, as Native Americans, need to move on from the past. Yes we been raped, abused, taken advantage of, stolen, neglected, and everything else you can think of… residential schools.

Guess what! We are still here with our culture intact. There should be pride in that.

I’m sorry about all this but I am just sad that we cannot get along. It’s annoying the social dynamics and how we treat each other. I have spoken up but only when necessary. I am trying my best to move up the latter but all these back door conversations and tearing each other down is disheartening. Why can’t we just have a honest discussion with each other with the intention to grow and be united…


r/Indigenous 4d ago

JP removed child claim, I have an inconslusive at the moment, How long until you got your payment

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So all im asking is how long did it take for you to get accepted from an inconslusive, any information would be great also my sis t er said she only got 2k but not sure if shes telling the truth we've been in cfs on and off for 6 years


r/Indigenous 6d ago

For Love documentary film leaving Netflix in Canada on September 21

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r/Indigenous 6d ago

Let me make some things very clear about my research into Navajos who are descendants of enslaved Navajos who were sold in Mexico.

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Navajos and Apaches were the most trafficked and enslaved people in the Southwest. Spaniards, Mexicans, Americans and surrounding tribes all took part in it and it lasted into the early 1900s when it finally ended. Mexico abolished slavery in 1829, however black markets existed where enslaved people were traded for weapons and horses. The United States Congress banned indebted servitude in 1867 to bring an end to the practice. A famous quote comes from the *Conditions of the Indian Tribes* in 1867 from Kirby Benedict, a former Chief Justice of the New Mexico Supreme Court: "There are in the Territory a large number of Indians, principally females, who have been taken by force, or stealth, or purchased, who have been among the various wild tribes of New Mexico or those adjoining. Of these a large proportion are Navajos. It is notorious that Natives of this country have sometimes made captives of Navajo women and children when opportunities presented themselves; the custom has long existed here of buying Indian persons, especially women and children; the tribes themselves have carried on this kind of traffic. Destitute orphans are sometimes sold by their remote relations; poor parents also make traffic of their children. The Indian persons obtained in any of the modes mentioned are treated by those who claim to own them as their servants or slaves. They are bought and sold by and between the inhabitants at a price as much as is a horse or ox... the prices have lately ranged very high. A likely girl of not more than 8 years old, healthy and intelligent, would be held at a value of $400, or more." $400 calculated with an inflation calculator equals to a little over $9,000 today. A majority of the Mexican–American War was also fought on Navajo lands. Navajos did not want to intervene or pico any side, however they were known to trade with both sides. Many Navajos on the reservation have stories of Mexican armies battling and hiding from Americans, and vice versa for the Americans battling and hiding from the Mexicans. The places where they fought and hid have Mexican names. The Catholic Churches also practiced slavery, and there are abandoned missions and settlements from the Catholic Churches that are on the Navajo reservation. There are also many abandoned bars and brothels that Americans used. Americans were known to use more than Anglo enlistees. Mexicans and Spaniards also served in the American military. Surrounding tribes also helped Americans by being trackers and showing where strongholds and hidden villages were. Canyon de Chelly, the famous stronghold where many Navajos were captured during the ethnic cleansings during the 1860s, was exposed because of Hopi and Pueblo trackers. Utes were enemies with the Navajos, and they also helped the Americans, however they never knew where the strongholds and hidden villages were. I studied the ethnic cleansings, known as Hwéeldi (The Long Walk) and I have military reports and quotes from soldiers who captured Navajos. The reports contradict a lot history from surrounding tribes who claim the Navajo deserved to be wiped out because they were wild and constantly raiding surrounding tribes. Americans committed the ethnic cleansings because of settlers and surrounding tribes claiming Navajos were enslaving people in the region and raiding their communities. It was actually the other way around, and peace keepers from the White House even traveled to Bosque Redondo where the Navajos were being held captive with Mescalero Apaches to confirm that all the claims were false. American soldiers even noted in their reports that Navajos were not hostile, at all. Some soldiers even attempted to buy Navajo children as slaves to save them from the ethnic cleansings. One military report from 1864, between Steck and Dole, is quoted saying: "I agree with him also as to the bad influence the traffic in Navajo children has had upon that tribe, and that no permanent peace can be had with them as long as this evil is permitted. The Navajos are a powerful tribe, and are noted for their ingenuity and industry... They will not, however, be controlled while their children are stolen, bought, and sold by our people... There is no law of the Territory that legalizes the sale of Indians, yet it is done almost daily, without an effort to stop it—" Ramah and Tohajilee were rumored to practice slavery, however it was never proven. They were labeled as 'Anaa'dine'é (Enemy Navajo) and they were not concidered a part of the Navajo tribe during those times because they helped settlers and surrounding tribes in capturing and enslaving Navajos. James H. Carleton, a soldier who committed the ethnic cleansings during the 1860s, was known to keep many enslaved Navajos as trophies, and he attempted to use enslaved Navajos as a currency in the region. Carleton denied the accusations during his trial. Navajos and Apaches were nearly hunted to extinction, and the entire region helped do it. Americans didn't attempt to do it, but they wanted to keep the peace because it costed a lot of money to fund military campaigns and wars. By 1865, it costed between $1 million and $1.5 million to keep Navajos and Apaches in captivity in Bosque Redondo, and it was all taxpayer money. Keep in mind, the Civil War ended in 1865, and it costed an arm and leg to fund the war.

I say this to people who claim I have no idea what I'm talking about, and to people who try to comment false historical points. I did my research folks. I am more than prepared to prove my points. I knew people would try to sabotage my people's history, and I did everything I could to prove that the history is true. 🤧

I am proud to be Navajo–Diné. 👏