English is a labyrinth language. It has buried within it many hidden or little noticed meanings that reveal deeper insights about all kinds of things that folks tend to take for granted.
Anyone who studies traditional ecological knowledge learns to appreciate the vitality of indigenous languages.
Kanatsiohareke, a Mohawk community located in central New York State, is working hard to help revitalize Kanienkeha, the Mohawk language. The community has been offering Mohawk language immersion classes for the last fourteen years.
Our Language is a Gift from the Creator
Certain words come into vogue and quickly become cliches, and I’m always glad to see them disappear. In the early 1960s, for example, everybody was using the word copacetic, meaning good, cool, or however a person wanted to describe something as satisfactory.
The dominant culture in North America tends to make a big deal out of the vernal equinox, around March 20, when night and day are about equal in length.
As dictators topple across North Africa into the Middle East, and new uprisings coalesce on almost a daily basis, one of the most striking aspects of this new revolutionary wave is the ability of its participants to communicate not only with their compatriots or comrades but across borders with n
The aggregate of ideas commonly called “federal Indian law” involves matters of epistemology—or what Ernst Von Glasersfeld has termed, “how we acquire knowledge of reality, and how reliable and ‘true’ that knowledge might be.” In an essay entitled “An Introduction to Radical Constructivism,” Von
On January 27, Jefferson Keel, President of the National Congress of the American Indians delivered the 9th Annual State of Indian Nations Address in Washington, D.C. Mr. Keel is also Lieutenant General of the Chickasaw Nation.
Someone commented to me recently that she thought the U.N. Declaration on the Rights of Indigenous Peoples was fundamentally a document that allowed “nation-states” to identify and control indigenous peoples.
Here’s how I responded: