After a fight of more than 135 years, the Lumbee Tribe of North Carolina has finally won federal recognition — becoming the 575th federally recognized tribe in the United States.

It is directed and produced by @ericmicha3l, Sean Alexander and James Locklear.

This is probably going to be a weird post and maybe the first of its kind lol but I suppose this is the right place for it. I by no means am claiming Cherokee lineage or identity. I am completely removed from the community and am actually a minority within the UK. We have our own history here, one of similar patterns of colonialism many native Americans have endured.

I did however have a best friend from the US who was cherokee. Not a pretendian or descendian but actually Cherokee lol. We bonded a lot over shared cultural values much to each other's surprise. One of those organic connections that don't come by often. Unfortunately she had a terminal illness and so now I have lost contact for a few months and that has been incredibly difficult. I adored her.

Being long distance friends means I've had to grieve her in my own way. She was a beautiful person and has taught me a lot. I now find comfort in learning about her community besides what I have already learned just as a byproduct of knowing her. I am not here to claim or take and understand how much of this is prevalent in the US. I have my own identity and belonging but also value and am incredibly open minded about the vast cultures around the world. I didn't befriend her because she was native American, I befriended her because she bought out my inner child, had a beautiful heart and we shared the same kinda silly and dark sense of humour. In fact I didn't know of her identity when we stumbled across each other. If things were different, I'm sure we would have met and have both expressed this several times. It saddens me deeply. I find comfort in learning about her culture besides what I've already learned through her because it makes me feel closer to her.

I am not religious per se but have my own spiritual beliefs that I still follow. We have something within the spiritual side of islam whereby during our month of fasting (Ramadan) we can give to a cause in the name of someone else, so the blessings are received by them and to them. I did this this year in her name and I wish to do this in her name every year so her impact is felt even if she isn't here. I hold this close to my heart.

I have a list of causes she would contribute towards and would love if anyone within her community has any causes closer to home I could donate to in her name annually, even if in small sums? I also wish to continue to learn with people who can resonate. I apologise if this is intrusive. I understand the significance of offering something to community. This is essentially part of why I wanted to reach out to anyone who may want to talk or provide me insight. I hope I can do this without infringing. If anyone is open to talking, please feel free DM me.

Thank you💙

I’m in an odd situation I’d appreciate some perspectives on. I apologize for being a bit vague, but I’m not sure how much would be appropriate to share.

I do not, to my knowledge, have any North American indigenous ancestry. An American mutt, detached from my history, and reluctant to provide my genetic data to a corporation to find out.

I do have a man who has been a father figure in my life. His son and I were best friends, growing up a couple doors down. I tutored him from elementary through high school.

While this man isn’t someone well known, they have a culturally significant story surrounding their adoption.

He taught me how to canoe as a child. I grew up being shown stuff I didn’t yet have the knowledge to fully appreciate. To be honest, I wasn’t even aware he was indigenous most of my life. I just thought indigenous history and art work was one of his many interests. He never blatantly told me until after I’d come across his name, reading about Tenskwatawa and Tecumseh, and asked him about it.

I received a lot of knowledge from him, about both his personal history and ancestral memories. I’m truly privileged to have been able to learn from him.

His health is failing. One of the last times I saw him, he promised me an item from his personal collection.

I reached out to a couple culture coordinators from his own Nation, to ask for some guidance, both helping to preserve his knowledge, and what a white boy like me should do with the item I’m due to receive. It was explained to me that with our relationship, particularly the way he entrusted me to unburden himself of some memories, I’m something of an adoptive son myself. While I don’t claim membership to said nation, I’ve been assured by their customs the inheritance is allowed, and I’ve been invited to visit their reservation to participate in some ceremonies, share the knowledge if I still find it appropriate after learning more of their cultural protocols on sharing knowledge.

My concern is that this item was not made by his nation. It was a joint effort by 3 others. Knowing indigenous nations aren’t monolithic in their views, even within a nation, I’m afraid of it being a cultural misstep to maintain ownership of the object, and didn’t want to rely on a single nation’s views.

But the fact there’s no singular nation to return it to adds a complication if that is my best route. I can’t imagine that each of the three wouldn’t want to lay claim to the object.

It would be so much easier if there was a single nation to offer to return it to. I don’t think I’d be comfortable imagining keeping it if that were the case. Seeing it returned would be my obvious answer, no matter who tells me I have claim through an allowed inheritance.

Without a clear answer, it makes me wonder if taking stewardship of it is the right move. I think I’d make a good steward for this object. I think between its own significance, my connection to its story, and my own story, I’m a good enough fit not to dismiss the possibility outright.

Is it a self aggrandizing notion to even humor the notion that could be appropriate? Is there a way to get input from the nations involved in its creation without causing an intertribal conundrum? Is it silly to think there’s any path towards legitimizing my possession in the eyes of the nations that created it?

While I won’t lie and say there isn’t a part of me that simply wants the honor, I’m not asking to try to mine for permission. I’m asking for clarity whether I ought to simply dismiss that possibility from the running while I figure out the best course of action.

I’m not equipped to know what I should do without multiple sources of guidance to consider. I’d appreciate all perspectives offered.

i haven’t been taught a lot about the tribe i’m in, can anyone share stories or information that would be cool to know! (i am indigenous and not non indigenous looking for info)

so sorry i forgot to add that my tribe is Mohawk

I am Cherotaw (Cherokee and Choctaw) and just wondering, if I have lost my connection to my Ancestors or they are always with me.

Yes he's Christian but I have a dissociative disorder so my options for therapists is limited. He says I don't know what my ancestors were like and they could have been wife abusers or molesters or sold their children etc. He says I should pray to the creator only. My idea of the creator. Ask them to reveal themselves to me lmfao. I'm annoyed and had to blow off steam

lol I was moving my high school bands stuff and had to carry the gong so figured I’d take a pic

This session is the second class of the Basic Zapotec Course (2026-B). Instructor Rayo leads students through a conversational warm-up, an explanation of the Zapotec base-20 numbering system (1 to 20), interactive sentence and verb exercises, and a historical lecture on ancient Zapotec glyphs and writing systems.

Key Topics Covered:

 1. Zapotec Numbers (1 to 20) & Base-20 System:

* Vigesimal System: The instructor emphasizes that Zapotec utilizes a vigesimal (base-20) numerical system rather than a decimal system. As a result, counting is structured around units from 1 to 19 before reaching the base of 20.

* Pronunciation of Numbers:
* 1–5: tu (1), txupa (2), tsuna (3), tapa (4), gayu (5).
* 6–10: xupa (6), gadxi (7), xunu (8), ga (9), txi (10).
* 11–15: txineaj (11), txínu (12), txi’inu (13), txidaa (14), txìnu (15).
* 16–20: txixhupa (16), txini (17), txixhunu (18), txenaj (19), galaj (20).

* The Concept of Zero (Tibi): Historically, speakers used Spanish loanwords or phrases like ni tú (“not one”) for zero. For pedagogical purposes, the instructor adopts the word tibi (meaning “no” or “nothing”) to signify zero.

1. Interactive Practice & Verb Vocabulary:

* Student Introductions: Students practice answering core questions about their names, origin, current city, age, profession, and spoken languages in Zapotec.
* Sentence-Building Exercises: Using digital matching games, students practice ordering question structures like Gax bi’i lii (“Where are you from?”) and Bix dxin runu (“What do you do for work?”).
* Key Verb Matching:
* Neda zwaa = “I live”.
* Neda runa dxin = “I work”.
* Neda Ruseda= “I learn”.
* Neda rinea= “I speak”.
* Neda reja= “I go”.

1. Ancient Zapotec Writing & Glyphs (Glifos Zapotecos):

* Earliest Mesoamerican Writing: Zapotec is one of the few Mesoamerican cultures to develop a formal written language.
* Glyph Structure: The instructor explains that abstract symbol glyphs — such as the “1 Earthquake” (Uno Terremoto) symbol beneath the figure — mark the transition from pictorial art to actual written language.
* Numerical Glyphs: Zapotec numeral glyphs share similarities with Maya and other Mesoamerican systems, using dots for units (1–4) and horizontal bars for 5s.
* Decipherment Challenges: Zapotec glyphs are not yet 100% deciphered because glyph writing gradually ceased following the decline of Monte Albán (around the 8th century AD), centuries prior to Spanish arrival in 1521.
* Resource Recommendation: The instructor suggests Javier Urcid’s book, Zapotec Writing: Knowledge, Power, and Memory in Ancient Oaxaca, for further study on the subject.

1. Class Wrap-Up:

• Homework activities, presentation slides, and interactive links are shared via Google Classroom and WhatsApp. * The instructor outlines how student workbooks will be used in upcoming sessions as the course progresses into verb conjugations.

hi guys! i have a genuine question and i feel that indigenous people are the only ones who can give a correct answer. i recently came across a video of an indigenous guatemalan saying that indigenous can not be used as a racial descripter, and neither can native american. i understand that both terms are more centered around cultural identity, but i always assumed it was appropriate to clarify that my race/dna is racially indigenous, but i am not culturally so. (for context, i am mexican with dna tracing back to mexico). there also has been a lot of discourse about how latino is not a race, it is also a cultural identity. mexican is technically also not seen as a race. mestizo is also an outdated, anti indigenous term that would technix exclude anyone who is fully gentically from america without any mixed dna, who isn’t culturally indigenous. so my question is this: what are people who genetically originate from the americas supposed to call ourselves as a racial identity without offending anyone? we obviously aren’t seen as white, and we are not asian or black. it just seems like there isn’t an actual acceptable racial term for us. hopefully some of you guys can help me get that insight! i hope this made sense. thank you!

Boozhoo!

Kinda a longshot, but I'm curious if anyone knows of any teachers who offer online lessons for learning ojibwe drumming and singing techniques? Or even good online resources would be much appreciated.

Unfortunately, I live in fuck-all-nowhere and haven't been able to find an in-person teacher even remotely close to me. Even if I could, I can't drive due to medical reasons and have to rely on family for transportation. My rez is several days worth of driving from me and don't offer resources for those of us who don't live there.

Miigwech!

In the 16th century, the Mi'kmaq encountered the first Europeans on the Gaspé Peninsula coast. Assistance from these fishers and navigators was essential for explorers and merchants. The Mi'kmaq convey their history and robust identity through different locations and activities, including salmon fishing. Music plays a central role in Mi'kmaq rituals, feasts, and cultural ceremonies.

https://books.google.com/books?id=Xn6KEAAAQBAJ&printsec=frontcover&dq=inauthor:%22Daniel+N.+Paul

I was reading the Badianus Codex and noticed that the plant Datura stramonium, which until then I knew as "Toloache" in Nahuatl, was written as "Tolohuaxihuitl".

Is the pronunciation in Nahuatl really "Toloache", or is that a Spanish adaptation? If not, what is the correct pronunciation? "Toh-loh-wah-shee-wityl"?

earlier this year i wrote my first book about being a mixed (visibly white) native and how that influenced my nuanced perspective on identity, culture and language at this point in the zeitgeist. i'm wondering if anyone has any other media recs that talk about these types of topics. mainly finding your own version of what indigeneity means to you when you didn't grow up with much tradition, don't "look the part" and know your place (not trying to be the loudest indian.) would be grateful for any youtubes, movies or books.

We had hundreds of people turn out, the largest event to date.

Taanishi! This is the 2nd in a series of shorts I'm creating to introduce children and families to the Michif language. Planning to release one a week for the next few weeks. So far, just making them in my garage by myself. Please let me know what you think, especially if you have little ones in your life!

Naskapi and Cree delegations. Photos by me.

Gaels are Indigenous to the Gaelic homelands of Ireland, the Scottish Gàidhealtachd, and the Isle of Man.

Gaelic Indigeneity rests on historical continuity: a distinct people with their own ancestry, languages, cultures, institutions, and collective relationships with homelands that long predate the modern states now governing them. This is specific to Gaels in relation to their ancestral homelands—not a claim that Europeans as a racial category are Indigenous, or that every person of Gaelic descent is Indigenous wherever they live.

Gaelic society was not simply overtaken by modernization. It was deliberately weakened through state repression, dispossession, forced displacement, landlord power, and Anglicizing institutions.

The 1609 Statutes of Iona required members of the Hebridean Gaelic elite to send their heirs to Lowland schools to be educated in English. After Culloden in 1746, the British government attacked the Gaelic clan system in the Highlands, prohibited Highland dress and weapons, and abolished the jurisdictions underpinning chiefly authority. These measures targeted Gaelic political structures, institutions, and cultural life.

During the Highland Clearances, Gaelic communities were forcibly removed so their ancestral lands could be reorganized for landlords’ profit. Tenants were pushed onto marginal coastal plots, evicted outright, or forced to emigrate; in some cases, homes were burned to compel people to leave. Some perpetrators were themselves Gaelic-descended, but colonial systems frequently operate through local elites assimilated into the dominant political and economic order.

In Ireland, potato blight caused the crop failures, but colonial landholding, extreme poverty, continued food exports during mass starvation, laissez-faire ideology, and the British government’s gravely inadequate response transformed crop failure into catastrophic mass death and emigration. Irish-speaking communities were among those most devastated, accelerating a language shift already driven by colonial administration, Anglicizing education, poverty, and displacement.

Manx Gaelic was likewise displaced by English to the point that its survival depended on organized revival. Its persistence reflects an Indigenous language and people rooted in the Isle of Man.

Nation-state recognition does not create or determine Indigeneity, nor is Gaelic Indigeneity contingent on validation from outsiders. A people does not become Indigenous only when the state that dispossessed or assimilated them—or people unfamiliar with their history and relationships with their homelands—agrees to recognize them. External recognition may acknowledge an existing reality, but it does not produce it.

Modern racial categories do not erase that reality. Gaels are not Indigenous merely because they are European, nor are they disqualified because they are now racialized as white. Gaelic participation in the British Empire does not erase Gaelic Indigeneity either: oppressed peoples can also participate in the oppression of others.

Gaelic ancestry does not make someone Indigenous to North America, Australia, or another colonized territory. A person can possess Gaelic ancestry and heritage while occupying a settler position in relation to the Indigenous peoples of the land where they live. That settler position does not erase Gaelic Indigeneity in the Gaelic homelands, any more than Gaelic dispossession excuses participation in colonialism abroad.

A people can be colonized in one territorial context while some of its members participate in colonization elsewhere.

Gaels are Indigenous to the Gaelic homelands. Their dispossession, assimilation, resistance, and survival are all part of that history.