What does the term American Indian Represent?
The word American Indian is the term Europeans applied to the root races of people for the indigenous/human expression of nature the section of Earth called America. Originally applied at the time of discovery by Columbus. to the dark-skinned, curly haired population of people living in the New world or Western Hemisphere first in Caribbean Islands, then expanded to North, Central and South America.
Reference source: The Georgia Studies Book' Our State and the Nation" 8th grade, published 1998 by The Carl Vinson Institute of Government. In other words the word Indian has the same meaning as Negro.
What does the term Native American Represent?
What does the term Native American represent: Reference: United States Constitution
All persons born within the jurisdiction of the United States are considered Natives.
Natives will be classed into those born before the declaration of our independence and those born since. All persons, without regard to the place of birth who were born before the declaration of independence, who were in country at the time it was made and yield a deliberate assent to it either express or implied as remaining in the country are considered as natives.
NATIVES WHO ARE NOT CITIZENS ARE INDIANS AND NEGROES.
AS you see Native Americans are not indigenous or considered the people of America.
( * Translation) AMERICAN INDIANS OR NEGROES ARE NOT CONSIDERED BY THE UNITED STATES TO BE citizens with THE UNITED STATES , therfore they are not classified to be natives to the United States in Americia) Negro's ARE NATIVES OF AMERICA - THEY ARE INDIGENOUS = THE ORIGINAL PEOPLE.
Replacing America's Romanticized Image of the American Indian and the Moundbuilders with the Facts.
Apology
Americans perceptions the American Indian is, to say the least, an inaccurate one. People have all sorts of notions from what an American Indian looks like to the Amerindians innermost understanding of themselves. Many of these notions are so deeply rooted in the Euro American past that the truth is repeatedly ignored in favor of these romantic(false) ideals. As scholars have done before me notably R Silverburg ( The Mound Builders, 1986) and Roger G. Kennedy ( Hidden Cities; The discovery and loss of Ancient North American Civilization, The Free press 1994).
I have explores the history of this romanticism and found it to have both an extensive root system and far reaching effects.( Euro-) American romanticism and as Kennedy coined it, AMNESIA, has left us with a false history and robbed the American Indian ( today's Black Americans)of a rich past that in turn leaves the generations of American Indians/ Black Americans with no true sense of self and belonging.The American Indian has become a stranger in his or her own lands and is left only with the Western version of history. I have been dubbed a " heretic Historian" by some, meaning I am not a traditional one. I must confess this is the case. I have never accepted "facts" unless they were demonstrated to be so. However I believe this to be a strength and not a weakness as it has led me to my last point I hope to make in this paper. I have found little or no excuse for the fictions passed off as history as there is no small amount of original source material to support a very different and more accurate view. Therefor, the thrust of this paper is to attack, with heavy and indisputable support, some of the more popular fictitious notions Americans have about American Indians and to demonstrate the value not just of original sources, but of the American Indians own account as a valid historical source. I believe this to be more than just an exercise in academics as the problem is still with us and it's flames are continually fanned by various publications, textbooks and media (example Roots).
It is time to get the record straight.
ANASAZI LANDS
Q: How Large was the original Black American civilization of Black American people?
A: Our civilization was as far north as Canada; as far south as South America, including Central America and the Caribbean Islands; as Far East as the Mississippi, through Wisconsin, and west into Arkansas
Q: Today what States are divided into this land?
A: Alabama, Arkansas, Arizona, California, Colorado, Connecticut, Delaware, Florida, Georgia, Idaho, Illinois, Indiana, Iowa, Kansas, Kentucky, Louisiana, Maine, Maryland, Massachusetts, Michigan, Minnesota, Mississippi, Missouri, Montana, Nevada,Nebraska, New Hampshire, New Jersey, New Mexico, New York, North and South Carolina, Ohio, Oklahoma, Oregon, Pennsylvania, Rhode Island, Tennessee, Texas, Vermont, Virginia, West Virginia, Washington, Wisconsin. (As you can see, most the U.S.)
* Adena : 500 B.C – A.D 1
*Hopewell: 100 B.C –A.D 500
*MISSISSIPPIAN: A.D 1000 – 1700 A.D
The map above show how extensive the Mound builders civilization was in North America, The mound builder culture is split up into different time periods. The Mississippian was the most extensive civilization, reaching from the Mississippi valley southeast to Florida, north to Wisconsin and west into Arkansas. However, this thriving civilization with millions of people vanished during the 1700’s around the same time all Indians were classified as Negro’s.
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Replacing America’s Romanticized Image of the American Indian and the Mound-Builders with the Facts
A research paper by James Hutchison
During the 19th century, as settlers began to establish farms and towns in the Mississippi Valley areas, they discovered groups of low dome-shaped mounds found to contain burials laden with exotic, marketable artifacts. However, when the geometric earthworks of the Ohio valley were discovered, it was obvious that an advanced civilization had once thrived in the area. Evidently the “New Americans” were unaware or unmindful of the records left by the first European explorers that explained the mysterious mound cultures. What became a “mystery race” to the new Americans had built the mounds and the fortifications then, for unknown reasons to these settlers, had just as mysteriously disappeared, probably (they believed) at the hand of the Amerindian. Farmers plowed the mounds or leveled them with scrapers for their rich soil while others dug into them in search of artifacts. The items they found were of exquisite workmanship, greatly appealing to their aesthetic appetites, and thus of monetary value as an exotic art form. The pieces were recovered with little or no regard to their archaeological importance and sold, along with tales of some long-lost white race, as the remains of some great Atlantian civilization (Thomas 20 - 24). However, this was not the first era of such ideas. The idea of a mystery race in the Americas had began in the 16th century when England cited the Madoc legend of the 12th century in an effort to lay legal claim to the Americas and was only resurfacing. This pattern would repeat itself many times and become known by some scholars as American Amnesia. The material that was and is produced by those that wrote about and studied the mounds would become an important factor in the evolution of the American Saga.
It is difficult to excuse the blatant disregard of historical records that gave eye-witness accounts of the Mound Cultures such as Garcilaso de la Vega's History de la Florida, to favor romantic ideas and speculation of some mysterious lost race, but it is that very act played an important role not only in the founding of American archaeology, but in proving who had built the mounds.
There were many people studying Amerindians in the 18th and 19th centuries, but the confines of this paper limit the inclusion of all. Thus, only the more definitive and/or influential scientists and historians of the times will be mentioned. The historical account of American Anthropology should start with the De Soto expedition that landed on May 31, 1538 with some 950 men in what today is Florida.( Georgia) Their purpose was one of conquest and treasure-seeking ( Vega 59 ). The exploits and events of this expedition were compiled and recorded by Garcilaso de la Vega, who collected journals from some of the survivors and an account left by an author who is known to posterity simply as a Knight of Elvas ( Vega xx-xxiii ). These accounts describe in detail the still-thriving communities of Amerindian Mound Cultures as well as their system of government and the extent of their empires. Unfortunately, these records went virtually unnoticed or ignored by the scientific community until Cyrus Thomas cited them in his report to the Bureau of Ethnology in 1894 (Thomas 18, & 603-610 ).
In 1986 Silverberg published The Mound Builders wherein he gives a brief survey on the history of American archaeology. Roger Kennedy, in 1994, looked again at the history of American archaeology, but in a much more detailed scope than attempted by Silverberg. Kennedy also included new research on Thomas Jefferson, dealt with the madoc legend, Mormanism and many other facets lightly touched on or bypassed all together by Silverberg. He demonstrated and explained a phenomonon that he dubbed American amnesia, where the Mound Builders were concerned, in good detail and explained American romanticism in the context of popular and academic views towards American Indians. I will relegate a brief review of Kennedy’s work to appendex A and endeavor to carry the torch, if only for a little distance, from where Kennedy left it.
At this time a complete understanding of the term Negro should be given. Over the last five hundred years the term Negro has been used to describe effectively an unethical person who no longer upholds the planetary purpose for ones life, therefore they are unconscious,- a unconscious person is referred to as a savage or slave . However in the beginning of the term Negro did not always represent people who were being forced to relinquish there human dignity towards life.
The word Negro was first used by the Spanish as a slang to represent dark skinned people they encountered in the New World. All people belonging to the new world / American Indian heritage are racially identified as Negro or Negroid.
It was also used to describe Indian men who was recruited to work with them on there missions to explore the New World. These Indians were not slaves, as often assumed;, in fact they voluntarily worked with the Spanish to complete there missions.
Traditionally, the term Negro is still used to represent a person who chose to stop supporting the allegiance to serve life for their collective heritage humanity including releasing their ethnic heritage identity. As a traitor. A Negro- is a person who is living life from a self centered, self serving context
To be a Negro man- meant he had an allegiance to man not God.
To be a Negro woman – represents she has been stripped or voluntary released her inalienable human right to be respected as a human being with the human dignity of belonging to her heritage. or a woman who has a allegiance to support the European culture and is trying to integrate into it.
Niggers or niggard’s are people who considered human animals, people who are ignorant of their life inheritance to belonging to a ethnic heritage, or people not being respected for belonging to their ethnic humanity.
The word Negro during the 1600-1700’s was used to describe a man who no longer chose to live by values of the Planetary Covenant inherited from his culture and people. A Negro was a man who lived for himself as an individual, affecting his own agenda for collecting personal wealth and fortune. Negro’s was also called Muirs.
A Negro also represented a Christian.
A Negro represented a traitor of his people, a person working with the European trade matrix.
A Negro represented an Indian under the employment of a European.
During the 1700’s- 1900’s the English adopted term of Negro was extended to the Indian women under European control as property, as the European influence with the Anasazi man increased based on the male dominated influence of Christianity.
Woman as Negro’s
In the beginning, an Indian woman could not be accepted as a Negro- unless she was with an Indian man, who was operating as a Negro. She had to convert to Christianity and be married to an Indian man. As long as she was with him and considered his personal property. The Indian woman and her children was given the respect and protection from enslavement as Negro’s
All Indian women were considered chattel to be captured and sold as merchandise. Indian women were put in two categories, Squaw or Negro. The status of Negro allowed her and her children the respect as a free-person. A woman as a free person had all the same privileges as the men. Many free women had plantations and cities were named after them example: Charlotte, N.C. American Indians as Negro women participated in the trading of other American Indian women and children in the category of squaw of there race. However most American Indian women as Negro’s did not afford this luxury for long…….
During the 1800’s All American Indian women and their children regardless of the status of free-person was reduced to be recognized only as chattel. All American Indian women were eventually stripped of all their property acquired from the original benefits of being Negro’s.
All the future generations of children from the Anasazi women, who represented the future race of American Indian people are now ethnically identified by their race as Negro. All future descendants of Anasazi women were now considered property belonging to Indian men, who no longer honored the heritage inheritance to uphold the planetary covenant for there race, and were honoring the slave law’s of harvesting everything produce or inherited, including industry(as a work force) , for creating perpetual wealth into the new European controlled society matrix. All Anasazi women/ children were considered property and forced to assimilate into the male dominated European culture which had the support of Negro men. ( However, the European matrix did not support the Negro man’s development of independent industry by using their own inheritance from their land.)
Presently the word Negro represents the descendants of MEN AND WOMEN from the race of Anasazi women who have been robbed or denied of there human dignity to ethnic identity and humanity, Anasazi people are only recognized as slaves or property along with every thing indigenous in there homeland, called America.
Uncle Sam and Lady Liberty.
The evolution of two central icons in the United States American identity is the focus of Uncle Sam and Lady Liberty: Faces of a Nation, Lady Liberty, the female counterpart to Uncle Sam has undergone several transformations in identity,clothing, and style.
Long before we had the Statue of Liberty in New York Harbor, the Indian Princess symbolized the New World. Over time the Princess became less "native" and more European. Her skin grew lighter, her features became less "Indian," and her dress was adapted to the mode of the moment.
The French Revolution introduced Liberty as the definitive symbol for the overthrow of oppression, and by the end of the 19th century, Lady Liberty became the undisputed female emblem of the United States - as portrayed bearing the torch of freedom by Auguste Bartholdi in the Statue of Liberty.
As America matured, the image of Columbia was used to symbolize America, and she was usually depicted wearing a red-white-and-blue dress with a star.
In times of war and peace, through prosperity and poverty, the figure of Uncle Sam has been a constant of the American political landscape. Legend has it that "Uncle Sam" was the nickname of Samuel Wilson (1766-1854), head of a meat-packing plant in Troy, New York. Shortly after the War of 1812 began, Wilson and Elbert
Anderson, a federal agent, supplied meat for the troops. The shipping crates were marked "E.A. - U.S." A workman quipped that it stood for "Uncle Sam" Wilson. The joke quickly circulated among the troops and stuck. (left: James Flagg, Side by Side- Britannia, n.d., Collection of New -York Historical Society)
Uncle Sam was eventually utilized by both the political left and right for different causes, featured in military recruitment posters, and used to sell everything from Ex-Lax to Liberty Bonds. Today the face and name of Uncle Sam is recognized, both at home and abroad, as the face of America.
Studded Crown
Organized by the New -York Historical Society, circulated by Museum
Presentation Association, and drawn from the New -York Historical Society's collection, the exhibition continues through May 13, 2001.
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Slavery: A thriving tourist trade has been built around the dubious historic role of a Senegal island.
By John Murphy
Sun Foreign Staff
June 30, 2004
GOREE ISLAND, Senegal - Standing in a narrow doorway opening onto the Atlantic Ocean, tour guide Aladji Ndiaye asked a visitor to this Senegalese island's Slave House to imagine the millions of shackled Africans who stepped through it, forced onto overcrowded ships that would carry them to lives of slavery in the Americas.
"After walking through the door, it was bye-bye, Africa," said Ndiaye, pausing before solemnly pointing to the choppy waters below. "Many would try to escape. Those who did died. It was better we give ourselves to the sharks than be slaves."
This portal - called the "door of no return" - is one of the most powerful symbols of the Atlantic slave trade, serving as a backdrop for high-profile visits to Africa by Pope John Paul II, President Bill Clinton and President George W. Bush and a destination for thousands of African-Americans in search of their roots.
More than 200,000 people travel to this rocky island off the coast of Dakar each year to step inside the dark, dungeon-like holding rooms in the pink stucco Slave House and hear details of how 20 million slaves were chained and fattened for export here. Many visitors are moved to tears.
But whatever its emotional or spiritual power, Goree Island's real role in the slave trade remains a matter of dispute, a contest between history and the power of myth.
Despite the claims by Senegal's tour guides and tourism industry, Goree Island was never a major shipping point for slaves, say historians. No slaves were ever sold at what is known as the "House of Slaves." No Africans ever stepped through the famous "door of no return" to waiting ships, either.
"The whole story is phony," says Philip D. Curtin, a retired professor of history at the Johns Hopkins University who has written more than two dozen books on Atlantic slave trade and African history.
First used as stopover by Portuguese sailors in the 15th century, Goree Island was bought for a few iron nails by the Dutch before being seized by the French and the British.
Although it functioned as a commercial center, it was never a key departure point for slaves, Curtin says. Most Africans sold into slavery in the Senegal region would have departed from thriving slave depots at the mouths of the Senegal River to the north and the Gambia River to the south, he says.
During about 400 years of the Atlantic slave trade when an estimated 10 million Africans were taken from Africa, maybe 50,000 slaves - not 20 million as claimed by the Slave House curator - might have spent time on the island, Curtin says.
Even then, they would not have been locked in chains in the House of Slaves, Curtin says. Built in 1775-1778 by a wealthy merchant, it was one of the most beautiful homes on the island; it would not have been used as a warehouse for slaves other than those who might have been owned by the merchant.
Likewise, Curtin adds, the widely accepted story that the "door of no return" was the final departure point for millions of slaves is not true. There are too many rocks to allow boats to dock safely and a beach nearby that would have been the easiest place for loading ships, he says.
Curtin's assessment is widely shared by historians, including Abdoulaye Camara, curator of the Goree Island Historical Museum, which is a 10-minute walk from the Slave House.
The Slave House, says Camara, offers a distorted account of the island's history - created with tourists in mind.
No one is quite sure where the Slave House got its name, but both Camara and Curtin credit Boubacar Joseph Ndiaye, the Slave House's curator since the early 1960s, with promoting it as a tourist attraction.
Ndiaye is famous in Senegal for offering thousands of visitors chilling details of the squalid conditions of the slaves' holding cells, the chains used to shackle them and their final walk through the door of no return.
"Joseph Ndiaye offers a strong, powerful, sentimental history. I am a historian. I am not allowed to be sentimental," says Camara.
That said, Camara believes Ndiaye has played an important role in offering the descendents of slaves an emotional shrine to commemorate the sacrifices of their ancestors.
"The slaves did not pour through that door. The door is a symbol. The history and memory needs to have a strong symbol," Camara says. "You either accept it or you don't accept it. It's difficult to interpret a symbol."
Still, when historians have questioned the significance of the island and the Slave House, they have been met with accusations of revisionism.
The respected French newspaper Le Monde published an article in 1996 refuting the island's role in the slave trade; Senegalese authorities were furious. Several years ago at an academic conference in Senegal, some Senegalese accused Curtin of "stealing their history," Curtin said.
Despite widespread doubts of Goree Island's role in the slave trade, the United Nations Educational Scientific and Cultural Organization, which in 1978 designated the island a World Heritage site, actively promotes the Slave House as an important historical location.
"We are certain that the House of Slaves had something to do with the slave trade," says Edmond Moukala, a spokesman for UNESCO in Paris.
Some tour books, however, have begun warning visitors about the questions surrounding the island, including Lonely Planet's West Africa guide book, which concludes: "Goree's fabricated history boils down to an emotional manipulation by government officials and tour companies of people who come here as part of a genuine search for cultural roots."
None of the controversy appears to have diminished the island's attraction as a tourist destination. The ferry that carries visitors from Dakar to the island is regularly packed with tourists and school groups.
The island is a remarkable peaceful community with narrow streets, colonial homes, baobab trees and not one car in sight. Many of the island's 1,200 residents have come to depend on tourism, hawking African paintings, sculptures and necklaces, giving tours to visitors and running small seaside restaurants and hotels.
At the House of Slaves, the visitors' book is crowded with entries by tourists expressing a powerful mix of anger, sadness and hope at what they've experienced - no matter if it is fact or fiction.
"The black Africans will never forget this shameful act until kingdom come," penned a visitor from Ghana.
"My heart is sad," wrote a Canadian tourist, "This is the place I feel my ancestor's pain. But we are a beautiful, resilient people and we will stand."
Copyright (c) 2005, The Baltimore Sun
Link to the article:
http://www.baltimoresun.com/news/nationworld/bal-slavery0630,1,5943272.story
Visit http://www.baltimoresun.com
Jan. 18, 2002 / 5 Shevat, 5762
Jewish World Review
Stanley Crouch
http://www.NewsAndOpinion.com -- IN the early 1980s, when Alex Haley, the author of "Roots," was speaking at Lincoln Center, investigative reporter Philip Nobile asked him a straightforward question. Since he had paid Harold Courlander $650,000 in a plagiarism suit, why shouldn't Haley be considered a criminal instead of a hero?
Haley had no answer. Well, what would you expect from someone who had pulled off one of the biggest con jobs in U.S. literary history?
Yet the "Roots" hoax has sustained itself. Every PBS station in America refused to show the 1997 BBC documentary inspired by Nobile's reporting on the book. And tonight NBC will air a retrospective on the 25th anniversary of the popular TV miniseries.
There are a number of reasons the truth about "Roots" is still ignored. One is that black Americans, primarily because of the influence of Malcolm X and the Nation of Islam, became obsessed with being a "lost" people in America, people who had "no knowledge of self." Younger black people were told they were not Americans, but victims of Americanism. Their true identity, Malcolm X said, was African and Islamic. The truth had been hidden from them by the white man, who was the Devil.
Another reason the hoax has held is that Haley, riding on the success of "The Autobiography of Malcolm X," for which he got "as told to" credit, knew how to hustle. He had already been accused of plagiarizing an interview with Miles Davis for Playboy.
So he traveled the country for years promoting a forthcoming book on the Haley family history, which he had miraculously traced back to Africa. Black college students, swept up in the black power movement and romantic ideas about "the motherland," were thrilled at the idea that Haley had proved it was possible to hold up a lantern in the historical darkness and find one's way home.
But the most important reason for the durability of the hoax is white folks. Those at Doubleday who published "Roots" had a best seller and were not interested in people knowing it was phony baloney. David Wolper Productions created the most successful miniseries of its time and was not interested. Federal Judge Robert Ward, who presided over the plagiarism case, protected Haley's reputation.
Ward urged Courlander - the man whose novel "The African" Haley pillaged - to be quiet about his huge settlement. Ward thought that Haley had become too important to black people to be torn down in public. As I said once before in this column a few years ago, that was paternalism at its very worst: Treat them like children; they can't handle the truth.
Haley called Nobile in February 1979 at New York magazine when he was reporting on the federal case. Haley said he shouldn't report on the case because the Ku Klux Klan could use the outcome against his people.
On another occasion, I heard Haley protest on the radio that "they" were trying "to say that black people have no history." At another point, according to Nobile, "He compared the truth about him to those people who attacked Anne Frank and said that there was no Holocaust. He would resort to anything."
Since "Roots" has brought millions of black tourist dollars to Gambia, one Gambian said to me, "Yes, it is a lie but it is a good lie."
The book remains an opportunistic insult to black people, and no amount of excuses will change that harsh fact.
original document located here
