#native american women warriors

[fenrislorsrai]

Members of the Native American Women Warriors, a Pueblo, Colorado-based association of active and retired American Indians in U.S. military service, at a Colorado Springs Native American Inter Tribal Powwow and festival in that central Colorado city (LOC) by The Library of Congress Via Flickr: Highsmith, Carol M.,, 1946-, photographer. Members of the Native American Women Warriors, a Pueblo, Colorado-based association of active and retired American Indians in U.S. military service, at a Colorado Springs Native American Inter Tribal Powwow and festival in that central Colorado city 2015-07-18. 1 photograph : digital, tiff file, color. Notes: Title, date and keywords based on information provided by the photographer. Left to right, all U.S. Army: Capt. Calley Cloud, a Crow, based at Fort Riley, Kansas; Spc. Krissy Quinones Cloud, Crow, Fort Carson, Colorado; Retired Sfc. Mitchelene BigMan, Crow, the group's president and founder; and Sgt. Lisa Marshall, Cheyenne River Sioux, Fort Carson. The event was organized by the Palmer Lake, Colorado, Historical Society and One Nation Walking Together, a nonprofit organization addressing the needs of American Indians on reservations and living in urban areas. The women's patch honors Pfc. Lori Ann Piestewa, the first Native American woman in U.S. service killed in combat (in 2003 during Operation Iraqi Freedom). Credit line: Gates Frontiers Fund Colorado Collection within the Carol M. Highsmith Archive, Library of Congress, Prints and Photographs Division. Gift; Gates Frontiers Fund; 2015; (DLC/PP-2015:068). Forms part of: Gates Frontiers Fund Colorado Collection within the Carol M. Highsmith Archive. Subjects: America--American Indians--Native Americans--Pow wows--One Nation Walking Together--Calley Cloud--Krissy Quinones Cloud--Mitchelene Bigman--Lisa Marshall--Native American Women Warriors United States--Colorado--Colorado Springs. Format: Digital photographs--Color--2010-2020. Rights Info: No known restrictions on publication. Repository: Library of Congress, Prints and Photographs Division, Washington, D.C. 20540 USA, hdl.loc.gov/loc.pnp/pp.print Part Of: Highsmith, Carol M., 1946- Carol M. Highsmith Archive. (DLC) 00650024 Higher resolution image is available (Persistent URL): hdl.loc.gov/loc.pnp/highsm.33447 Call Number: LC-DIG-highsm- 33447

[nickysfacts]

Ozaawindib is such an interesting chief, it’s a shame that we don’t have any depictions of her!

💛🏳️‍⚧️💛

[hbfmguy2]

Brave Fox and the Jake Black Gang, Part 14

As the kayoed Nate slowly came to, he found he had been securely bound by Brave Fox, and his face forced to lean forward into the buckskin material of the young woman’s belted knee-length dress while she stood either side of him and gagged him tightly. Charlie looked on in horror at this humiliation of his friend by the female warrior, but his angry protests just sounded like one anguished cry of “Mmmmmppppphhh!! as his threats and promises of revenge were muffled by the gag covering his mouth.

“You boys wait here and enjoy the evening air,” Brave Fox smiled, “I will be right back once I’ve discovered if your boss wants to come quietly, like.” The female brave’s prisoners looked on helplessly as Brave Fox left them, padding out of the forest grove on silent moccasined feet.

To be continued.

[submission4]

“This is the villain who betrayed our tribe, father!” cried Pocahontas, dragging the frightened and fearful Chesmu into the clearing by the rope that bound him. “Not Captain John Smith! You must release my lover and make this cur suffer your justice!”

AI video created via Hailuo.

[comicsart3]

The magnificent Firehair in action on the front cover of an issue of Rangers Comics.

Source: comicbookplus

[often-lost]

I am reminded of this historical fiction podcast I was trying to get into and this character was introduced as "having above the shoulder length hair so she could help birth calves and dig holes, unlike the other women in town who had long hair and were holding on to their femininity despite the harsh living conditions"

Like, brother, have you ever had a bob? A '"boy cut" will keep hair out of your eyes sure, but a bob? Long hair is easier to manage for one-off physically demanding tasks because you can tie it back comfortably. Anything that grows between your brows and your shoulders is going to get in your eyes and mouth any you aren't able to pull it back with a ribbon. you could use a head covering, but at that point you might as well keep your hair long. Just say she had a bob and was a bit quirky. It's ok

[lyleherf]

War of the Territories preview by gordh13

[pwrn51]

How the Native Americans took over Alcatraz

  Today’s Lest You Forget Series is about the Native American Resistance and Women Native American Warriors. Lisa Skinner discusses how the Native American Population dwindled from millions to 238,000 from wars and raids. Lisa discussed the Little Bighorn battle on June 25th, 1876, and how the Native Americans took over Alcatraz on November 20th,1969.  Alcatraz Island, San Francisco, California…

[mousedetective]

Organizations To Help Indigenous People

I've been reblogging three separate posts for a while now and I thought I'd combine them all into one for maximum ease. Please reblog this list and help these organizations if you can!

Warrior Women Project

Sitting Bull College

First Nations COVID-19 Response Fund

The Redhawk Native American Art Council

Partnership With Native Americans

Native American Heritage Association

National Indigenous Women's Resource Center

Indigenous Women Rising (abortion access fund)

Indian Residential School Survivor’s Society

Stop Line 3

Honor The Earth

The Lakota People’s Law Project

Amazon Frontlines

‘Āina Momona

The Native Wellness Institute

The Native Americans Rights Fund

National Centre for Truth and Reconciliation/University of Manitoba

First Nations Child & Family Caring Society

Native Women's Association of Canada

Indspire

Mi'kmaw Native Friendship Centre

Micmac Benevolent Society

Mawita'mk

Advancing Indigenous People In STEM

Community Outreach and Patient Empowerment

The Association on American Indian Affairs

First Nations Development Institute

American Indian College Fund

Diné Citizens Against Ruining Our Environment (CARE)

Hopa Mountain

Indigenous Values Initiative

Native American Disability Law Center

People’s Partner for Community Development 

If anyone has links to other organizations that help indigenous people, please feel free to add them!

[ardously]

For people who haven't read Gaiman's books...yeah. Neverwhere has an obvious author self insert (something something boring whinging white male who women inexplicably find incredibly attractive) who finds a magical injured teenage girl (she's fourteen) and it's such uncomfortably realistic grooming that I didn't even notice it until I read it again as an adult. Just. Oh yeah they're in a relationship by the end lol.

Sidebar he writes a female warrior in this same book and is constantly describing her "delicious caramel skin" or whatever and describes her breasts in her DEATH SCENE. His writing is so utterly masturbatory that I feel secondhand embarrassment that anyone would want this sort of thing published.

In American Gods, he has an entire digression from the plot to detail how the main character's cheating whore wife died in a car accident bc she was giving her affair partner a blow job. The MC is all coolly detached and only slightly sad about the death the narrative implies she deserved. This is shown as some kind of "grace" on his part btw.

That's not the worst part! The worst part is definitely the sexually aggressive teenaged native american girl (oh, sorry, "20sish", since calling her "barely legal" would be too obvious) who keeps throwing herself all over the adult male protag (he's 32) for no reason. Ofc the epilogue implies the protag is stalking her and giving her flowers to pursue a relationship...how sweet. I could mention how basically every other female character is just fodder for sexual violence and shock value, but honestly, it's the background radiation of all of his work. A deep-seated, cynical amusement that women pretend to be anything more than sex toys and whores, which ofc the author espouses again and again is a woman's true nature. He is a liberal misogynist through and through.

This, of course, doesn't even touch upon the homophobia, but I've seen that discussed far more often than the truly vile misogyny openly on display whenever Gaiman picks up a pen.

[hbfmguy2]

Brave Fox and the Jake Black Gang, Part 18

Less than half an hour later, Brave Fox, once again astride her faithful Moonflower, had Charlie, Zeke and Nate on their feet, but with their hands and arms still bound and gags in place. The humiliated but depressed and unresisting outlaws miserably accepted their fate as the young Dakota warrior slipped nooses of rope around their necks, tethering them to each other, and Charlie who was tied to Moonflower’s saddle horn. The grimly triumphant warrior woman, Winchester in hand and the sacks of plundered loot from the Silver Creek Great Western bank strapped to her steed behind her, urged her reluctant cavalcade of prisoners forward. “Get going, boys!” she ordered.

In front of her trotted the wounded, broken and naked figure of Jake Black - a shadow of the desperado who had terrorised the town and murdered its sheriff. Hands bound behind him, and tied to Moonflower’s bridle, the defeated former Confederate guerrilla sobbed quietly to himself, scarcely able to believe his mighty gang of veterans had been brought low by a single squaw.

To be continued.

[comicsart3]

Firehair will make frequent appearances in this blog, being one of the strongest and most uncompromising heroines of the Golden Age. The character featured prominently in Rangers Comics and eventually got her own title, Firehair, Warrior-Maid of the Wild Dakotas, and her adventures ran from 1945 to 1952. Firehair was a red headed white woman, named Lynn Cabot, whose wealthy parents headed west from Philadelphia to deliver a shipment of arms to the western township of Plainsville. Ambushed by apparently hostile Native American warriors (who were in fact renegade white men in disguise - a common storyline in the title) and left for dead along with her murdered mother and father, the young Lynn is rescued by the benevolent Dakota Sioux who raise the girl as one of their own, naming her “Firehair” after her distinctive red locks. Initially unable to remember her former life, Firehair embraces the life of the Dakotas with enthusiasm, but refuses to accept the restrictions of being an “Indian squaw” and soon excels at horse riding, roping, archery and hunting, frequently putting the braves to shame. Eventually Firehair’s memory returns, but despite being an heiress to her family fortune, Lynn elects to remain with the Dakotas, rapidly becoming a confidant of their wise chief, Tehema, and best friend to the young brave and Tehema’s son, Little Axe.

Firehair’s adventures involve defending her people against Native American enemies and crooked and exploitative white men. Usually clad in a well-fitting belted green buckskin dress, Firehair is as sensual as she is brave, but, although secretly longing for love, finds it forever denied her. Strong-willed, intelligent but sometimes reckless, the western heroine is highly skilled in unarmed combat and, frequently aided by the Dakotas, brings numerous villains, renegades, traitors and outlaws to justice. In truth, Firehair is of a piece with the numerous and contemporaneous Golden Age jungle woman comic book characters. She is white, beautiful, from a wealthy background and intent of defending what she views as a noble life from encroaching white settlers. She can rightly be accused of being a paternalistic figure in respect of the Native American tribespeople she fights with and against, but the title is free of the racism that often permeates the jungle girl genre, with the Native characters rarely portrayed as savage caricatures. Also, to the squaws of her tribe, she is a feminist role model, puncturing male pretensions and demonstrating daily, that she is indeed a warrior-maiden and the equal of any man.

Firehair first appeared in Rangers Comics #21 (February 1945) and featured in every issue until #65 (May 1952). Her own title lasted eleven issues from Winter 1948 until Spring 1952. The Firehair stories were usually well-plotted, often with a moral, and were written by John Starr, and illustrated by Lee Elias and Bob Lubbers. The cover above, featuring Firehair in typical combative style intercepting and capturing two male Pony Express robbers, and aided by Little Axe, is from Firehair #11 (Spring 1952).

All Firehair’s adventures can be found on comicbookplus, either in the original titles or in a five volume archive.

[whencyclopedia]

Twelve Famous Native American Women

Native American women are traditionally held in high regard among the diverse nations, whether a given people are matrilineal or patrilineal. Traditionally, women were not only responsible for raising children and caring for the home but also planted and harvested the crops, built the homes, and engaged in trade, as well as having a voice in government.

The history of the women of the Native peoples of North America attests to their full participation in the community whether as elders and "medicine women" or as skilled agriculturalists and merchants and, in some cases, even warriors. Although hunting and warfare were traditionally the provenance of males, some women became famous for their courage and skill in battle. These women, as well as others in the arts and sciences, are often overlooked because they do not fit the paradigm of what has been accepted as American history.

Pocahontas and Sacagawea are usually the only North American Native women that non-Natives have heard of, but even their narratives have been obscured by legend and half-truths. Many other Native American women have simply been ignored, and among them are most of those listed below. These women, and the nations they were citizens of, include:

Jigonhsasee – Iroquois

Pocahontas – Powhattan

Weetamoo – Wampanoag

Glory-of-the-Morning – Ho-Chunk/Winnebago

Sacagawea – Shoshone

Old-Lady-Grieves-the-Enemy – Pawnee

Pine Leaf/Woman Chief – Crow

Lozen – Apache

Buffalo Calf Road Woman – Cheyenne

Thocmentony/Sarah Winnemucca – Paiute

Susan La Flesche Picotte – Omaha

Molly Spotted Elk/Mary Alice Nelson – Penobscot

There are many others who do not appear here because they are more widely known, such as the Yankton Dakota activist, musician, and writer, Zitkala-Sa (l. 1876-1938) or the Cheyenne warrior Mochi ("Buffalo Calf", l. c. 1841-1881). Modern-day figures are also omitted but deserve mention, such as the activist Isabella Aiukli Cornell of the Choctaw nation, who drew national attention in 2018 with her red prom dress designed to call attention to the many missing and murdered indigenous women across North America, and poet/activist Suzan Shown Harjo of the Muscogee/Southern Cheyenne nation. There are many more, like these two, who have devoted themselves to raising awareness of the challenges facing Native Americans and continue the same struggle, in various ways, as the women of the past.

Jigonhsasee (l. c. 1142 or 15th century)

According to Iroquois lore, Jigonhsasee (Jikonhsaseh, Jikonsase) was integral to the origins of the Haudenosaunee (Iroquois) Confederacy dated to either the 12th or 15th century. She was an Iroquoian whose home was along the central path used by warriors going to and from battle and became well-known for the hospitality and wise counsel she offered them. The Great Peacemaker (Deganawida) chose her to help him form the Iroquois Confederacy, based on the model of a family living together in one longhouse, and, along with Hiawatha, this vision became a reality. Jigonhsasee became known as the 'Mother of Nations' and established the policy of women choosing the chiefs of the council in the interests of peace, instead of war. The American women's suffrage movement of the 19th century called attention to the freedom and rights of Native American women, notably those of the Iroquois Confederacy, in arguing for those same rights for themselves.

Continue reading...

[neechees]

[image description: gifs stacked vertically of Native American warriors of various tribes, in traditional attire and in the fashion of their tribe. Text overlays on top of each gif, labeled, in order: “Brave’s society of Young Warriors, Blackfoot.”, “Women Warrior’s Society, Cheyenne.”, “Black Knife Society, Comanche.”,  “Okichitaw, Cree.”, “Crazy Dogs, Crow.”, “Koitsenko, Kiowa.”, “Kit Fox Society, Lakota.��, “Iruska, Pawnee.”. end image description.]

Plains Native American Warrior Societies

(not an exhaustive list)

[dailyanarchistposts]

How Peace Came to the Rotinonshón:ni

Aiewáhtha Wampum Belt [9]

The story of the formation of the Rotinonshón:ni has been passed down by oral tradition, by reciting the Kaianere’kó:wa. This recitation has been done in at least five similar languages and translated and transcribed into English in multiple versions. There are many variations, and no definitive version. [10]

In a version of the story common at Ohswé:ken, [11] Tekanawí:ta was born under mysterious circumstances to a Wendat mother, along the Bay of Quinte. [12] After a difficult childhood, Tekanawí:ta left his community to bring the message of peace to the Iroquois. He traveled south across Kaniatarí:io, where he encountered Aiewáhtha preparing a meal. Aiewáhtha, grieving for lost loved ones, was planning to a eat a man he had slain in vengenance. Tekanawí:ta conducted a condolence ceremony for Aiewáhtha, so as to end the blood feuding. He convinced Aiewáhtha to eat only of the flesh of deer, not man. Finally, he persuaded Aiewáhtha to give up war and to help him bring peace to the Iroquois.

According to a women’s oral tradition, [13] Tekanawí:ta then approached the head clan mother, Tsikónhsase.[14] Tsikónhsase, of the Kakwa:ko (Neutral) nation, had provisioned warriors and also administered disputes. [15] She agreed to support Tekanawí:ta’s efforts for peace if he agreed to codify into the Kaianere’kó:wa several powers and responsibilities for women: matrilineality of clans, the clan as the basis of popular sovereignty, and the collective ownership of agricultural land by women. Barbara Mann, Shotinontowane’á:ka author and professor of Native American Studies, views the underlying conflict of the era in terms of the material culture of production. She describes the conflict as one between women-led agriculturists and the cannibalistic hunters, led by Thatotáhrho. Tekanawí:ta’s role was to unite the warring factions, establish both farming and hunting as modes of production, and abolish cannibalism. [16]

Tekanawí:ta, Aiewáhtha and Tsikónhsase visited a series of Iroquois communities. Having gone to the Kanien’kehá:ka and gained their support, they visited the Oneniote’á:ka, gaining their acceptance as well. Next they visited the Ononta’kehá:ka, but were rebuffed by Thatotáhrho. They then gained the support of the Kaion’kehá:ka, and finally visited the westernmost nation—the Shotinontowane’á:ka. All of the Shotinontowane’á:ka were convinced except their two principal war chiefs; these were brought into agreement and designated as the ratihnhohanónhnha, the doorkeepers, responsible for protecting the long house of the Rotinonshón:ni from enemies to the west. Having convinced all of the Shotinontowane’á:ka, they returned to the Ononta’kehá:ka, and there was a mighty struggle with Thatotáhrho.[17] Tsikónhsase devised a solution, suggesting to Tekanawí:ta that the council fire of the Rotinonshón:ni could be with the Ononta’kehá:ka, and that Thatotáhrho should become its keeper. [18]

Tekanawí:ta had several other innovations for the Rotinonshón:ni polity. The fifty men who would make decisions through consensus at the council fire were named roiá:ner, and they would wear deer horns to represent that they had forsaken war and ate only the flesh of deer, not of men. The roiá:ner were to have skins “seven spans thick”: they would be patient, not easily offended. Tekanawí:ta named each of the roiá:ner, and stated that their names would be requickened when they died (or were removed from office) and returned to the clan mothers, the iotiiá:ner. The iotiiá:ner had the responsibility of selecting new roiá:ner, though never the son of the previous roiá:ner. The iotiiá:ner would also have the authority to recall roiá:ner from office. A provision was made for further speakers to be added to the council at Ononta’kehá:ka, men who had merit and had sprung up like a Pine Tree—“Ohnkaneto:ten.” The Ohnkaneto:ten would have voices but not votes; their appointment would die with them and not be transferred. Further, the great good way, the Kaianere’kó:wa, could be amended by “adding to the rafters” of the longhouse.

The weapons of war were buried beneath the tree of peace, so that there would be no further war among the nations of the Rotinonshón:ni. [19] (The English idiom, “burying the hatchet,” originates with the Rotinonshón:ni.) The tree’s four white roots of peace stretched to the cardinal directions, spreading the good tidings. There were rules for adoption of individuals and whole nations, to follow the roots, find shelter beneath the tree of peace, and join the Rotinonshón:ni. The condolence ceremony for those who were in grief was described, as well as the use of wampum. The Rotinonshón:ni would be guided by principles of “peace, power and righteousness.” The last issue that Tekanawí:ta resolved was about hunting territory: Tekanawí:ta declared that all Rotinonshón:ni would share the hunt and “eat of one bowl.” [20]

[lyleherf]

War of the Territories by gordh13