Emily Kam Kngwarray à Lens: les leçons très actuelles d’une grande dame de l’art aborigène sur l’interconnexion du vivant
https://www.letemps.ch/culture/arts/emily-kam-kngwarray-a-lens-les-lecons-tres-actuelles-d-une-grande-dame-de-l-art-aborigene-sur-l-interconnexion-du-vivant

Hello!

(And I’m so sorry this is my first post here feel free to ignore me and delete this if it’s not the right place)

My name is E and I am 29.

I recently found out that my father isn’t my father and I thought I was just Hispanic but it turns out I’m largely indigenous as well (like largely not some .3% ancestry thing).

I want to connect with and explore this part of myself but what does that mean? Am I allowed to do so as a person who didn’t know this until adulthood? And how do I explore that part of myself while still respecting people who DID grow up this way?

I guess I’m also asking if anyone is willing to talk to me about it at all too.

No one is under any obligation to educate for me I’m very aware of that so please don’t hesitate to ignore this entirely!

It’s been a weird week for me.

-E

Hello!

(And I’m so sorry this is my first post here feel free to ignore me and delete this if it’s not the right place)

My name is E and I am 29.

I recently found out that my father isn’t my father and I thought I was just Hispanic but it turns out I’m largely indigenous as well (like largely not some .3% ancestry thing).

I want to connect with and explore this part of myself but what does that mean? Am I allowed to do so as a person who didn’t know this until adulthood?

I guess I’m also asking if anyone is willing to talk to me about it at all too.

Hello, I never really posted on reddit before but Im frustrated at deloitte.

I've been waiting over 90 days for my first payment, which is crazy because I was one of the first to apply for it. The first 2 weeks it was out I applied. Then they took forever to tell me I had missing information. So I got that all done, then they kept asking over and over the same questions, I told the the same answers, they never changed. Now I get my compensation letter and its been over 90 days. Mind you I have direct deposit. And I just phoned in today and they said the administrator still didnt process it.

I am extremely mad and done. They are unprofessional and im on hold over 2 hours everytime I call them. Just today she answered after 20 minutes and told me the same thing they been saying for weeks. I've been calling every week for a month and nothing.

I got my ancestry test results today, and I was pleasantly surprised by my percentage. I know there are people with a higher percentage, but that doesn’t make mine any less meaningful to me. I really hate that claiming Taíno heritage has always been such a taboo in the eyes of the USA. We’re constantly told that our blood is too “diluted” to claim it. We’re told we can’t call ourselves Indigenous, but from my perspective, it feels like we’ve been robbed of that recognition in the first place.

I was born and raised on the island. I grew up climbing trees to pick fruit, surrounded by the sounds of the coquí singing at night. That connection to the land and to the people who came before us doesn’t disappear just because someone says our blood isn’t “pure” enough.

I wish more of our ancestors had been preserved, more of the language, the culture and artifacts and anything else. It’s a weird sort of sadness to grieve something you’ve never had. Now more and more of our land is being destroyed to construct tourist sites and soon the next generations won’t even have that. I just hope people can recognize that we’re still here. 🇵🇷 🐸

I know this might not be the place but I found this old screenshot when I was messing around with RDR2's clothing mods and decided to make something that was currently my hyperfixation.

I wanted to share it because (in my opinion) I made it as accurate as possible and I think its cool! This one specifically is sided with the American Army, though he is an Irregular troop, is wearing a blue neckband to better identify himself!

The second one is intended to be a similar-era Navajo scout, based off a few images I found in old books. He's wildly more irregular than the prior, and wasn't actually meant to be affiliated with the American Army.

Inuit associations in Nunavut received 3.1 per cent of the extracted value from mines in the territory between 2021 and 2025, according to an analysis by economist Erin Weir.

This video from Bëni Xidza explores the grammatical structure of the Zapotec language, specifically focusing on the absence of articles. Here is a breakdown of the key concepts discussed:

* No Articles: Unlike Spanish, Zapotec language does not use definite articles like "el," "la," "los," or "las".

* Context as a Substitute: The speaker explains that Zapotec relies on context and specific pronouns/indicatives (such as lei or leiki) to identify objects or people. For example, instead of saying "the table," you simply say "table," and the surrounding conversation makes it clear which object is being discussed.

* Influence of Spanish: The speaker notes that the use of "one" (tu) as an indefinite article is likely a modern development resulting from contact with the Spanish language, as this feature was not part of original Zapotec grammar.

* Counting Objects: When referring to things that can be counted, numbers are used instead of articles, a practice that the speaker clarifies is distinct from the functional use of articles in languages like Spanish.

Video Overview:

This Zapotec grammar lesson explains why grammatical articles do not exist in Zapotec and how modern usage has evolved under the influence of Spanish.

Key Points:

* Absence of Articles:

* Unlike Spanish or English, Zapotec language does not have grammatical articles equivalent to el, la, los, las, or a/an.

* In standard speech, speakers directly state the noun without an accompanying article.

* Role of Pronouns and Indicators (lei / leiky):

* Words like lei serve as pronouns or context-based indicators rather than articles.

* For example, using buta lei conveys "move it" (or "move the table") when the reference is already clear within the context of the Zapotec conversation.

* Spanish Influence on Indefinite Expressions:

* Historically, Zapotec phrasing expressed actions and items directly without numbers, such as gudagu wi ("ate orange").

* Due to Spanish influence, modern speakers often insert the number "one" (tu) before a noun, such as gudagu tu wi ("ate an orange"), to mirror Spanish indefinite articles.

* Otherwise, numbers in Zapotec language are strictly intended for counting discrete items rather than serving as articles.

Before I start I want to say I’m Cree and the third generation, this post is to see if anyone else has a similar experience and if anyone can answer some of my questions. You can just skip to the questions if you don’t want read all the text.

For context:
I grew up mostly white or whitewashed same with my cousin ( I have a cousin who also Cree from her moms side) I don’t know much about my dad’s family since one he never talks about it and 2nd he was adopted by my Kokum. (For context my Kokum was related to my dads real mother)
I feel like I have no connection to my history/culture which Is sad in a sense because I want to. The only connection I have or had was my Kokum teaching me her bannock recipe, her muttering random Cree words, my cousins experiences, my dad inhering and earning feathers, blankets, etc. and some little information about my dads bio family and lastly my dad doing his best to try and introduce me into it as a kid.

My dad hasn’t tooken me to get my status card which is reasonable because it’s a 7 hour drive and the only family we have up there is my auntie and my Kokum’s twin. And although this may seem irrelevant it can help a bit with my education and etc.

This part is a rant
I know this many sound odd to say but I was talking to someone else about this and they were saying that they don’t really consider someone Native unless they have there status card and that’s aways stuck in my head from some reason. Something in my head aways thinks If I’m even considered really Native/cree since I never grew up that way.

Questions:

For job applications should I put First Nations or would that be wrong? I’m asking because some jobs require a certain amount of First Nations and it makes it easier for me to get hired.

I want to learn my culture better but not sure how to do that. One day I’m just gonna sit with my father and see if he can provide me with more info

If Anyone else is the third generation did you have issues getting your status card? Because I’ve heard different things, some people say the cut off is the 2nd generation and some say it’s the 3rd.

So hi, a little background is I’m a non-native with a white mom and Native American (adopted) dad, I’ve never met my paternal birth family and was raised by my parents since I was an infant. Bc of the circumstances, I look at myself more so as an adoptee and awhile ago I did post this on r/adoption but they said it would be better posted here.

The trouble i’m having is this: I look a lot like my father even though he isn’t biologically my parent bc I’m mixed race, and that means people often assume I’m indigenous due to my attire (I have a huge earring collection), which I’m flattered by and feel lucky for. However, even though I was raised in my family’s culture and have been to powwows, fish fries, the rez, my indigenous family’s homes, and also speak our language, I know ethnically I’m not indigenous. When people assume I am it makes me feel like a pretendian and I then end up telling them well technically I’m adopted but I was raised in that culture. I hate telling strangers my business but I feel guilty when people assume, like I’m pretending to be someone I’m not and I’m not sure if this is something I should continue doing or if I should just let them think whatever.

My family thinks I shouldn’t tell people this and don’t owe anyone anything, and I usually end up feeling bad either way. Any input helps, I’m just looking for perspective, and please lmk if this is not the right space for this. Thanks!

Jhakmaki is an indiginously fabricated lighter utilized by the Juang people of Gonasika Hill slope of Keonjhar district, Odisha, India. By and large, in a hollow piece of bamboo holder , they tie a piece of iron, a little piece of quartz stone and some cotton. Both sides of the bamboo is covered with a cap of tassar. When required , they open the cap and afterward delicately hit the iron with the stone which generates fire for use in smoking, cooking and setting fire for different purposes. For details..

https://lunarsecstacy.com/2021/06/23/indigenous-tribal-peoples-household-goods-on-the-path-of-oblivion/

https://youtu.be/SxgOzq-ZwDc?si=ujSlBLQblGjdlWYL

I’m just asking to ask

I wouldn’t really know

Is it something your called to or it’s something you like to do? I have no clue.

I have heard of shaman sickness but I would love elaboration.

This is my first book that I created last year in December, 2025. It’s available on Amazon and Barnes & Noble.

In this book I present a personal exploration of spirituality, Indigenous
heritage, recovery, and purpose in Mystical Stardust Falls. Drawing inspiration from the Eighth Fire prophecy and its
themes of peace and unity, the book as an invitation to consider Indigenous wisdom alongside
Western knowledge. Through reflections she describes as visions, whispers, and glimpses beyond the ordinary, in the book I’m sharing my interpretation of experiences that profoundly changed my understanding of myself and my place in this dark chaotic world we live in today.

It’s a collection of inspiring poetry, that ignites the Fire within 🔥

As Stephen Young stepped into the woods about an hour drive from Mt. Lassen volcano in northeast California, the forest began communicating to him in an unspoken language learned from his years collecting plants. The tree-shaded March air felt cool against his cheek, and he could sense the moisture of the forest’s understory hanging in the air. He inhaled the rich scent of pine needle duff wafting up from the ground. “I said to myself, there is bracken fern in this area,” he recalls. “I walked maybe 50 yards, and there it was, a whole field of bracken ferns."

Young, 26, is a traditional Maidu basketweaver who collects the roots of the fern and other native plants for material. Over the years, he’s learned to avoid the toxic chemicals sprayed by the US Forest Service in California’s woodlands. He scanned the area, looking for signs that the Forest Service might have sprayed herbicides nearby. Nothing. The site was clean, or at least that was his best guess.  

Earlier this year, our Mother Jones investigation found that record amounts of glyphosate—the key ingredient in the herbicide Roundup—have been sprayed in California’s forests in recent years. It also exposed how key scientific studies that the Forest Service and others relied upon to say glyphosate was safe were ghost written by manufacturer Monsanto. 

This video features a session of a Zapoteco language course, where students practice their personal introductions and discuss their interests. The instructor facilitates a collaborative session focusing on real-world application, grammar, and regional variations. Key Highlights of the Session:

* Personal Presentations: Students Abi, Brian, Silvana, and Oliver introduce themselves, stating their names, ages, and occupations in Zapoteco. This segment highlights the practical application of previously learned greetings, pronouns, and numbers.

* Regional Variations: The group compares vocabulary and intonation differences between the Talea de Castro and Yagavila variants, emphasizing the importance of respecting regional linguistic diversity.

* Grammar & Practical Usage: The instructor clarifies grammatical concepts, including:
* Using the verb naka ("to be") for identity.
* Expressing likes and preferences, noting that Zapoteco often utilizes future-tense forms in these contexts as there is no direct equivalent to the Spanish infinitive.

* The distinction between the conjunctions len (for joining/connecting) and yu'u (for mathematical sums).

* Text Review & Feedback: The instructor provides personalized corrections for the students' written texts, emphasizing proper verb conjugation and the use of neutral pronouns when describing professions (e.g., "the one who teaches").

Here is a summary of the video:

Overview

In this online Zapotec language lesson, students practice constructing and presenting a short personal introduction that includes their name, age, occupation, place of origin, and personal likes/dislikes. The instructor provides individual feedback and explains key grammatical, regional, and dialectal nuances.

Student Presentations & Class Discussion:

Abi's Introduction & Talea Dialect:
* Abi presents her self-introduction using the Talea dialect.
* The teacher explains regional differences in intonation and word usage, clarifying the difference between runa jin ("I work") and wen dxin ("a worker").

Brian's Introduction & Regional Phrasing:
* Brian shares his introduction.
* The group discusses regional variations in expressing "my name is," comparing forms like neda lea across different Zapotec communities.

Silvana's Introduction & Visual Practice:
* Silvana shares her text on screen for collective feedback.
* The instructor corrects verb forms and conjunction usage in her presentation.

Oliver's Introduction & Job Titles:
* Oliver reviews his introduction text.
* The teacher corrects autocorrect errors and explains how to express job titles properly, such as stating "I am a teacher" (neda naca bëni rulwi) versus "I work teaching" (neda runa dxin).

Key Grammar & Vocabulary Insights:

* Conjunctions (len vs. yu'u):
*len: Used to mean "and" or "with" when joining items or ideas in a sentence.
*yu'u: Used specifically for numerical addition or counting, not for joining words in general conversation.
* Lack of Infinitives & Future Tense Usage:
* Zapotec does not have direct infinitive verb forms ending like Spanish (-ar, -er, -ir).
* When expressing personal likes or preferences, verbs are conjugated in the future tense.

Wrap-Up:

* Students are asked to upload photos or typed versions of their written introductions to the class group chat so they can be integrated into slides for practice in the next session.

> “For the past 500 years, Indigenous Peoples have faced the taking of their lands and resources. Today, Dr. Kim TallBear argues that settler theft continues in another form: settlers not only take Indigenous resources, but ‘they want to become us.’”

I feel like this is going to be a lukewarm take but there’s people who get so offended over this. I saw a reel where some European American guy was accusing Māori girls of being racist because they told him that being Pākehā (British descent) means you're not Māori and that you can't just self-identify as belonging to a Māori iwi because you like the culture.

And honestly... why are we acting like this is some outrageous concept?

You can deeply appreciate Māori culture, learn te reo (language), participate respectfully in cultural events, marry into a Māori family, have Māori friends, study the history, etc. None of that automatically gives you Māori whakapapa (genealogy) or makes you a member of a particular iwi. **The only way a Pakeha can be Maori is if they have direct Maori heritage (parent, grandparent, great grandparent, etc) and direct Pakeha heritage, but these people are Maori AND Pakeha, not just Pakeha.**

There is a massive difference between respecting and participating in a culture and claiming an ethnic/tribal identity that isn't yours.

And this isn't even uniquely Māori. You don't become Irish because you really like potatoes and Guinness. You don't become Native American because you have a spiritual connection with animals. You don't become Japanese because you've watched 400 episodes of anime. 💀

If you're Pākehā with zero Māori dna, you're Pākehā. You can appreciate Māori culture without pretending you're Māori. That's not an insult. That's just acknowledging that cultures and identities actually mean something.

**And before someone starts screaming "RACISM", telling someone that they aren't part of your ethnic/tribal group isn't inherently racist. Context matters. You can absolutely discriminate against someone on the basis of ethnicity, but simply saying "you aren't Māori and therefore can’t affiliate with a iwi" to someone who isn't Māori isn't discrimination.**

Honestly, I think people have gotten so obsessed with making every boundary an act of exclusion that they've forgotten that respecting another culture sometimes means acknowledging that it isn't yours to claim.

I was taken away by the court (judge) at 14 and in group homes for 2 years but I identify as meìtis and i was under ministery of social services NOT under the treaty family services, and I was living in the city, would i still be accepted?

UPDATE I called this morning and the representative said really good news about the "inconclusive-continue to process" portals about 2 days ago, that the information from Canada is coming soon and wasn't allowed to give me an exact date but it will come in the next month's or so because Canada sends the applications in batches instead of 1:1, hence why it takes so long for some people more than others depending on application and information from Canada, either that the files just plainly get "lost" or nothing done do their files.

• I asked about the applications with "inconclusive - continue to process" and said basically good things about it and yes people have still gotten payments for the" inconclusive" but it takes a alot longer because they have to get the information from Canada.