Tumgik
#plains indigenous peoples
captainjonnitkessler · 5 months
Text
There's a certain type of person who's like . . . "Well, atheists/skeptics are joyless close-minded assholes. I mean, OBVIOUSLY religion/superstition isn't LITERALLY real, only an IDIOT would think anyone was taking it LITERALLY, you only believe that people mean what they say because you're only familiar with Christianity, everyone ELSE is using religion as some kind of extended metaphor for humanity or just believing in things for funsies"
And it's like . . . a) that's frankly more insulting than anything I was probably saying and b) if you also don't believe something is literally true why are you getting so mad that I am saying that something is not literally true
64 notes · View notes
olowan-waphiya · 10 days
Text
youtube
9 notes · View notes
archaeos · 7 months
Text
Trying to write anything on the colonisation of North America is just the constant recognition that it's racism all the way down...
10 notes · View notes
nicejewishgirl · 6 months
Text
going to local ER instead since I’m losing too much blood, way too fast! last week was bad but this is scary and I need to be monitored ASAP!
#I’ll be watching all of your recs when I’m there 🙏#I also have so many updates and posts that I haven’t felt the guts to ever say#I’m sorry I’ve been a bad mutual but I’ve been a bad friend to all the online friends and friends from my university#im lucky I live in a condo community w/ lots of extention of family + help! my coastal city - particularly our part of the city#in a particular building where we all meet up together in the front on weekends#even at my sickest - I’m still pretty involved since we see eachother physically & I love cooking + baking for everyone on a 2x monthly#and we all walk the dogs together every afternoon in our dog walking by the harbor group#even then these old people have me in a group text and drop flowers off for me and me for them#living in a community is so helpful but it open my eyes that I’m not even just sick or even a bad friend but those two factors strained#my online relationships bc the effort was so much behind the scenes w/ my health and even typing something out that it makes messaging or#even blogging but I’d like to change that bc I want to be more overt online#and I explain how that relates to Palestine and findinfing joy + $$$ in this end stage capitalist nightmare#I want to be better but I also want to show people the joys of my city (a literal hidden gem yet is a national park) and so between fusing#ideas of environmentalism - community out reach & even descalation of yt Supremacist mentalities when doing outreach + volunteer#even our coastal environmental causes to such great causes that help indigenous latinx members of our community in particular#their rights and their accomplishments in agriculture & how fruitful this place is#we have the best strawberries + berries since they are indigenous plants but anyways from environmentalism to damn farmers markets#I live in a slice of heaven so why leave to go to LA and NYC when I create such beautiful joy by the ocean every day#we have such incredible water views in our condo along with the stunning plain mountains framing the water and sea of palm trees#every sunset is like Santa Barbara (we close!) w/ pink/purple/orange skies that are so vibrant that they make you take pictures constantly#especially with the herons nested there w/ there babies - so close to#is that we watch them all day long + the other coastal birds#all this Shit is random but I realized that if I put my effort into a few things academically that I haven’t even shared in these tags -#that I can have an incredibly fulfilling life while sick as long it pays for itself and I think I can do it w/ a few different plans I’m#creating but I’m setting up a couple of businesss for passive income - go back to grad schooo but for medical research or political science#IR my old life of international relations and start publishing my research on Palestine and Jewish studies#I just need to publish either medical or political but if I do that - have my east businesses that not only highlight my life#but may help the people and animals of my city#but I feel the change finally coming and maybe it took something like this to wake me up#so many funny typos but this was just a quick way to explain that I need to be more comfortable on video + online w/ you all but on tiktok
5 notes · View notes
littleladymab · 6 months
Text
do we think i'll be able to write a 10-15k fic in two weeks? we'll find out! Anyway here's that wip wednesday sabine content
Just as suddenly as the silence descended, Mindiz perks right back up and props her cheek against one fist as she looks at Sabine. “I can teach you, if you’d like.”  Sabine glances at her, one eyebrow arched. “Teach me what?”  Mindiz shrugs. “Sign. Or Lotûk.”  “Oh,” she answers, startled by the offer. “Huh. Maybe.”  With a slight frown, Mindiz turns to study her more closely. “Something wrong?”  Sabine considers the question, taking the time necessary to run it over in her head until she’s investigated every aspect of it. “No. It’s a kind offer. I just…” She sighs, feeling like the caf she just had isn’t enough to keep her going.  When had thinking about home made her so tired?  “My Mando’a is so rusty,” she says instead. “I hardly ever speak it after I left home, because even my family defaults to Basic.”  Which isn’t an explanation, but Mindiz makes a sound of understanding all the same. 
2 notes · View notes
xtruss · 8 months
Text
Tumblr media
Bison calves stand in Saskatchewan’s Wanuskewin Heritage Park, the first to be born in the the Archaeological Site and Cultural Centre in more than 150 years. Photo By WanuskewinHeritage Park
How Canadian Bison Have Been Brought Back From The Brink In Saskatchewan
In Saskatchewan’s Wanuskewin Heritage Park, bison are a vital piece of the indigenous cultural history and have been brought back from the brink to help rewild fragile grasslands. ​
— By Karen Gardiner | Published June 3, 2023 | July 29th, 2025
Dr. Ernie Walker has heard enough tired takes on Saskatchewan’s flat landscape. “A lot of people refer to the prairies as big and empty or useless,��� he says, indignant, as he leads me around Wanuskewin Heritage Park, an archaeological site and cultural centre 15 minutes from the Saskatchewan city of Saskatoon. “That’s not it. What’s significant about the prairies is that it’s subtle.”
Standing under a big blue sky, amid dry rolling grassland that stretches uninterrupted all the way to the horizon, I think I understand the misconception: lacking mountains and with sparse trees, this isn’t exactly the type of landscape that wallops you with its dramatic features. But if there’s anyone who can convincingly argue for the value of this place, it’s Walker.
The park’s founder and chief archeologist, Walker has spent four decades with his hands in Wanuskewin’s dirt, turning up artefacts — including stone and bone tools, amulets and even gaming pieces — that have whispered to him stories of this land’s significance. Working here as a ranch hand in the early 1980s, he convinced his boss that the land had great archaeological importance. That slowly set in motion the park’s establishment, which involved a rare-for-the-time collaboration between Indigenous and non-Indigenous people.
“When visitors look at the landscape, I’m always interested in what they’re actually seeing,” Walker continues. “They need to know the story behind this place.” The story here is of 6,000 years of almost uninterrupted human occupation. That narrative was drummed into the land by millions of bison hooves until the animals met a violent end. But now, the bison are back and they’re writing a new chapter.
Tumblr media
An abandoned building stands along the roads of rural Saskatchewan. Photo By Design Pics Inc, Alamy
A Place of Sanctuary
In the Nēhiyawēwin (Plains Cree) language, ‘Wanuskewin’ roughly translates as ‘sanctuary’. Lying at the fertile confluence of the South Saskatchewan River and Opimihaw Creek, it was a gathering place for the people of the Northern Plains — the Blackfoot, Cree, Ojibwa, Assiniboine, Nakota and Dakota — who all followed bison herds and found sustenance and shelter here. Before European settlement, this land was home to vast numbers of bison (also known as buffalo) and the multitudes of species they supported, from the insects that thrived in the bison’s manure and the birds that fed on those insects to the humans that were dependent on the bison’s meat and skin.
But then came catastrophe. Bison were deliberately slaughtered to near extinction, a tactic used by settlers to starve Indigenous people into submission. “Around 400 years ago, there were 26 to 30 million bison on the Great Plains in North America,” Walker says. “By the 1890s, there were just 1,200.”
With the bison and their way of life gone, Plains people were left with little choice but to sign Treaty Six, an 1876 agreement with the British Crown that opened up the land for European settlement and promised one square mile of land to every Indigenous family of five. They were then corralled onto reserves.
“What if I were to come to all of your houses, empty your fridges and say you guys have to move to the s****y part of town?” Wearing a fringed buckskin waistcoat adorned with beaded flowers, Jordan Daniels, a member of the Mistawasis Nêhiyawak (Cree) Nation, raises his voice above the prairie wind to ensure we understand the depth of his ancestors’ loss. I’ve left Walker for now and joined a small group along Wanuskewin’s bison viewing trail where we’ll see and learn about Wanuskewin’s reestablished herd.
“The bison were a central part of our existence,” Daniels explains. “We made our teepees out of them. They were a main food source. Everything we needed for sustenance came from these animals.” There was also an emotional connection. Many Indigenous people consider bison kin, and the animal is ubiquitous in Indigenous stories and art. “They played a central role in our beliefs and in our way of seeing the world around us,” explains Daniels.
Bringing back the bison to Wanuskewin was always the park’s founders’ dream. In 2019, the animals finally came home. Six calves from Saskatchewan’s Grasslands National Park established the herd, followed by an additional five animals from the United States with ancestral ties to Yellowstone National Park. The herd, which has grown to 12, is now helping to restore native grasses. North America’s grasslands are one of the most endangered biomes in the world and bison, a keystone species, can help restore balance between animals, land and humans.
While grazing, Daniels explains, bison’s hooves aerate soil and help to disperse seeds, and by wallowing (rolling around), they create depressions that fill with rainwater and stimulate plant growth and provide habitat for microorganisms, amphibians and insects. “They’re ecologically unmatched,” he says. “But, I feel, nothing outweighs the cultural factor of having bison back here.”
Daniels’ connection is intensely personal. He explains that his seven-times great grandfather was Chief Mistawasis, the first chief in Saskatchewan to sign on to Treaty Six. Before signing, Daniels says, Mistawasis “had spent his life living how our people have done since time immemorial, out on the plains hunting bison. And today, I’m able to look at animals that are genetically close to the ones that he’d have interacted with. It’s a very impactful and powerful thing.”
Tumblr media
Tianna McCabe, a Navajo, Arapaho and Cree powwow dancer, explains the significance of her ornate regalia. Photo By Concepts/KareeDavidsonPhotography.Com
Happy To Be Home
Wanuskewin is about protecting the future as much as preserving the past. I meet with young Indigenous people who demonstrate aspects of their cultures, once suppressed, now thriving. Tianna McCabe, a Navajo, Arapaho and Cree powwow dancer, explains the significance of every fabric and colour of her ornate regalia before hopping her way through an Old Style Fancy Shawl dance, her feet landing with each staccato beat of a drum.
As the day eases into night, I follow a group to the top of a bluff to meet Métis chef Jenni Lessard, who’s prepared our Han Wi (‘moon dinner’ in Dakota language). As well as bison tenderloin, sourced from a nearby farm and seasoned with yarrow and sage, we eat pickled spruce tips and bannock bread with chokecherry syrup. Sipping wild mint and fireweed tea, we gather around a fire, rejoined by Dr Ernie Walker to hear “a miraculous story”.
Tumblr media
Dezaray Wapass, a Fancy Shawl dancer, performs in Wanuskewin National Park. Photo By Concets/KareeDavidsonPhotography.Com
In August 2020, Walker was visiting the bison herd when he noticed a boulder protruding from a patch of vegetation the animals had worn away. Seeing a groove cut across the top of it and, brushing away the dirt, he spotted more cuts and realised what he was seeing was a petroglyph. The boulder turned out to be a ‘ribstone’, so-called because its engraved motifs represent bison ribs. Three more petroglyphs were later unearthed, as well as the stone knife used to carve them.
What the bison did when they uncovered those petroglyphs was to complete the story of Wanuskewin. “We’d always lamented that, here in the park, we’ve got [archeological sites like] buffalo jumps, teepee rings and North America’s most northerly medicine wheel, but we didn’t have any rock art,” explains Walker.
Wanuskewin is on the tentative list for UNESCO World Heritage designation. The discovery of the petroglyphs, Walker believes, has boosted its chances. He tells me: “The stones complete everything you’d expect to find on the Northern Plains, but you don’t usually find those things within walking distance of each other.”
Dressed in a white Stetson, blue jeans and cowboy boots, Walker retains the appearance of a young ranch hand but, after 40 years of arguing for this place, I sense he’s content to rest a little. “I’ve told this story many times before,” he says. Now, the bison have picked up Wanuskewin’s epic story and it’s time to let them tell it once again.
5 notes · View notes
stupid-elf · 1 year
Text
North America is the site of a tragedy in so many ways we'll never actually comprehend because so much has been irretrievably lost
3 notes · View notes
if-you-fan-a-fire · 3 years
Text
[AL: Canada Day coming up. A nice refresher on why we should despise John A. MacDonald, despite nobody these days needing such a reminder.] “Racisms are central to the creation of Canada through European dominance over the vast territories of the First Nations, Inuit and Métis people. A case in point is provided by John Alexander Macdonald and his enactment of Asian exclusion and the genocide of the people of the southern plains.[1]
Macdonald not only excluded the Chinese, he personally introduced biological racism as a defining characteristic of Canadianness. Biological racisms depart from older racisms by constructing allegedly natural, immutable and inescapable racial categories on the basis of supposed biological differences. Previous racisms had been based on alleged cultural characteristics that could change over time.[2] Macdonald’s fixing of difference was neither accidental nor simply the result of mere prejudice.
While debating the 1885 Electoral Franchise Act in the House of Commons, legislation he later called “my greatest triumph”,[3] Macdonald proposed that “Chinamen” should not have the right to vote on the grounds that they were “foreigners” and that “the Chinese has no British instincts or British feelings or aspirations.”[4]  When a member of the opposition asked whether naturalized Chinese ceased to be “Chinamen”, Macdonald amended his legislation to exclude “a person of Mongolian or Chinese race.”[5] The opposition object that the Chinese were “industrious people” who had “voted in the last election,” or had “as good a right [to] be allowed to vote as any other British subject of foreign extraction.”[6] This led Macdonald to make clear that Chinese exclusion was necessary to ensure European dominance.   He warned, “if [the Chinese] came in great numbers and settled on the Pacific coast they might control the vote of that whole Province, and they would send Chinese representative to sit here, who would represent Chinese eccentricities, Chinese immorality, Asiatic principles altogether opposite to our wishes; and, in the even balance of parties, they might enforce those Asiatic principles, those immoralities . . . , the eccentricities which are abhorrent to the Aryan race and Aryan principles, on this House.” He then claimed that the Chinese and Europeans were separate species: “the Aryan races will not wholesomely amalgamate with the Africans or the Asiatics” and that “the cross of those races, like the cross of the dog and the fox, is not successful; it cannot be, and never will be.” Chinese exclusion was necessary or, as he told the House, “the Aryan character of the future of British America should be destroyed . . .”[7]
Macdonald’s comments shocked his contemporaries in Parliament. He was the only member of the Canadian Parliament to use the term “Aryan” during the 1870s and 1880s, as well as the only member to argue that Asians and Europeans were separate species. The previous Canadian premier, Alexander Mackenzie, had even rejected calls for restrictive legislation on the Chinese as unseemly for “a British community,”[8] and had told the House, “To avow the principle that some classes of the human family were not fit to be residents of this Dominion would be dangerous and contrary to the law of nations and the policy which controlled Canada.”[9] When The Franchise Act reached the upper house, Senators, including some of Macdonald’s own appointments, debated whether they could get away with sending the legislation back to the House of Commons because of the invidious distinctions it enacted.[10]
Macdonald’s comments came as the final subjugation of the people of the southern plains was being completed through military force.   The subjugation of Aboriginal peoples was also a project of racialization and exclusion. Macdonald personally created the system of control over so-called status Indians that survives to this day through the federal regime of Indian Affairs.   In 1858, as Attorney General for Canada West, he introduced the Gradual Civilization of Indians Act.   Macdonald reenacted similar legislation in the first federal Indian Act of 1869, this time adding a blood quantum rule, i.e., one that removed Indian status from anyone who has only one quarter “Indian” by blood, and also requiring that women who married non-Indian men lose their Indian status. This rule directly challenged the matrilineal systems of many First Nations.   It also removed the right of First Nations communities to determine who their people were, while also allowing the government to replace traditional chiefs at the will.[11]
During the early 1880s, knowing of the dependence of the plains people on the Buffalo, whose migration had ended in 1879, Macdonald used a policy of deliberate starvation to force chiefs such as Big Bear to take treaty, while also imposing bureaucratic surveillance and control over the lives of treaty peoples through the Indian Act. In 1885, he completed the conquest of the plains through military force again the Métis and Plains Cree (remember that most of the military action was conducted by Colonel Otter again the plains Crees) and following the surrender of the plains peoples engaged in extra legal acts to ensure that those involved in the resistance would never challenge state control again. Macdonald declared twenty-seven bands to be in insurrection even though he knew that few First Nations were involved in the resistance. Innocent chiefs were arrested and imprisoned, while Aboriginal murderers were publicly executed at Battleford in contravention of the law of the time. The now conquered people were forcibly confined on reserves and were subject to an extralegal system of pass laws which prohibited them from leaving without a written pass from the Indian Agent.   He then denied rations to the people trapped on reserve, resulting in a government-organized famine.   As James Dascuk shows in his recent award-winning book, Clearing the Plains, these were deliberate acts of genocide organized by Macdonald so as to empty the plains to make them available for European resettlement.[12] Finally, as Superintendent General of Indian Affairs, Macdonald was even responsible for establishing the system of Indian Industrial Schools (i.e. residential schools) that were designed to disrupt the transmission of traditional culture while imbuing the supposed habits of European civilization in the rising generation.
Far from being the architect of peaceful progress, Macdonald pioneered some of the most ruthless practices of European colonialism and possibly the largest landgrab in the history of British colonialism.   Macdonald worked to ensure European dominance by keeping out of the country the only other group that might threaten it: Chinese land-owners in British Columbia who as he warned would otherwise have the vote and might threaten control of the House of Commons.   Thus Macdonald’s Aryan vision shaped his efforts to create a white supremacist state system, one predicated on the monopoly of racialized Europeans over state power, policies that came at the costs of the lives of the people of the plains and that brought generations of suffering to racialized Asians. These actions might be something worth reflecting upon in a multicultural Canada as we enter a period of celebrating the life of this man.”
- Timothy J. Stanley, “John A. Macdonald’s Aryan Canada: Aboriginal Genocide and Chinese Exclusion.” Activehistory.ca. January 7, 2015.
[1] See Timothy J. Stanley, Confronting White Supremacy: School Segregation, Anti-racism and the Making of Chinese Canadians (Vancouver: UBC Press, 2011) and “The Aryan character of the future of British North America”: John A. Macdonald, Chinese Exclusion and the Invention of Canadian White Supremacy,”in Patrice Dutil and Roger Hall (eds.), Macdonald at 200: New Reflections and Legacies (Toronto: Dundurn Press, 2014), 92-110.
[2] Edward Beasley, The Victorian Reinvention of Race: New Racisms and the Problem of Grouping in the Human Sciences (New York: Routledge, 2010).
[3] Gordon Stewart, “John A. Macdonald’s Greatest Triumph,” Canadian Historical Review 63 (1982), 3-33.
[4] Canada, House of Commons, Official Report of the Debates of the House of Commons of the Dominion of Canada (Ottawa: Maclean, Roger & co, 1885) (Henceforth, Commons Debates), 18, May 4, 1885, 1582.
[5] Ibid.
[6] Ibid., 1585.
[7] Ibid., 1588.
[8] Commons Debates, 4, March 18, 1878, 1209.
[9] Ibid., 1262
[10] Canada, Senate, Debate of the Senate of Canada 1885, volume 2, July 13, 1885, 1276-1301 and July 14, 1885, 1326-1329.
[11] See Donald B. Smith, “Macdonald’s Relationship with Aboriginal Peoples,” in Patrice Dutil and Roger Hall (eds.), Macdonald at 200: New Reflections and Legacies (Toronto: Dundurn Press, 2014), 58-93.
[12] John L. Tobias, “Canada’s Subjugation of the Plains Cree, 1879–1885,” Canadian Historical Review, 64 (1983): 519–48; James Daschuk, Clearing the Plains: Disease, Politics of Starvation and the Loss of Aboriginal Life (Regina: University of Regina Press, 2013).
2 notes · View notes
cgandrews3 · 5 months
Text
1 note · View note
maplewozapi · 10 months
Text
Tumblr media Tumblr media Tumblr media
When it comes to textured hair there’s many styles, here some I’ve seen at powwows. Braided locs have to be my favorite style so far 💖
(Edit)- i didn’t communicate this very well but this is a merging of cultures. Culturally/traditionally no we didn’t have cornrows/locs these are black hairstyles, and then mixed with our hairstyles because of the influence of Afro indigenous people (the two braids)💖 having two braids for some regalia is very important and so these are hairstyles I’ve seen Afro natives wear for powwows. Not saying two pigtails are just a native thing but cultural context is important
Tumblr media Tumblr media Tumblr media
Reminder braids are not a universal hairstyle between tribes! I’m coming from the perspective of Great Plains tribes. I just thought I might share what braided hair means to my community and people. I see people trying to make ocs or redesigns of characters who are native but don’t actually represent us too good. Reminder to always research a tribe before making a character learn their protocols and at least try to learn something new! 🌸💖🍇
Tumblr media
I just wanna say I love our hair! It means so much to us please take care of it🥺💖
31K notes · View notes
reddirttown · 6 months
Text
Spirit of the Prairie
In honor of Indigenous Peoples’ Day, I am sharing the Prologue to “Spirit of the Prairie: The History of the Making of the Medicine Lodge Indian Peace Treaty Pageant.” “Spirit of the Prairie.” Contact me here to buy a book. October 1867. Smoke hangs over the valley like shreds of silver silk. The autumn dawn is perfectly still; no breeze stirs the chattery cottonwoods. The scent of coffee is…
Tumblr media
View On WordPress
0 notes
accessibleaesthetics · 11 months
Text
Here is a (non-exhaustive) list of free resources for different sign languages:
American Sign Language (ASL)
Australian Sign Language (Auslan)
Australian Indigenous Sign Languages
Black American Sign Language (BASL)
Brazilian Sign Language (LSB)
British Sign Language (BSL)
Chinese Sign Language (CSL)
Emirati Sign Language (ESL)
French Sign Language (LSF)
Italian Sign Language (LIS)
Indian Sign Language (ISL)
International Sign Language (IS)
Irish Sign Language (ISL)
Japanese Sign Language (JSL)
New Zealand Sign Language (NZSL)
Mexican Sign Language (LSM)
Plains Indian Sign Language (PISL)
Polish Sign Language (PJM)
Ukrainian Sign Language (USL)
Yolŋu Sign Language (YSL)
Please feel free to add on if you know of others, be it more resource for one of the sign languages above, or resources for learning any of the other 300 plus sign languages.
Edit: I updated the ASL reference to Bill Vicars, but reminder that these are just things I found around, please find Deaf teachers wherever possible! And for ASL, lifeprint.com is another wonderful resource.
Please also check out Lingvano if you want to learn American Sign Language (ASL), British Sign Language (BSL) or Austrian Sign Language (ÖGS). This app has D/deaf teachers and is designed for people who can only spend 5 to 20 minutes a day on learning and practicing, so it's very handy for those with busy schedules! Only the first few lessons are free though, then it’s around $10 a month.
24K notes · View notes
dougielombax · 7 months
Text
Just leaving this here.
Feel free to reblog this.
0 notes
nikkiitalks · 1 year
Text
Tumblr media Tumblr media Tumblr media Tumblr media Tumblr media Tumblr media Tumblr media
1 note · View note
mxmollusca · 1 year
Text
Tumblr media Tumblr media
I think a lot about Taika's outfit here. It's gotten a lot of hate, but I'm not sure why. It's certainly one of the more understated of his outfits from this show. I've heard people call it the Amish fit, or the Mary fit, or that he should have pumped it up with platforms or color or some other accessories, but...
I like that it's understated. It doesn't feel performative. It's not camp. Not that there is anything wrong with camp, obviously. There's something to be said about the power of camp, the power of that sort of theatrical expression. Lil Nas X springs immediately to mind as a trailblazer in that arena.
The thing is, not every deviation from gender norms needs to be like that. Demanding that this look be elevated, or over the top, or flashier, or brighter feels like demanding inauthenticity. I am reminded of something Taika said in an interview about Hunt for the Wilderpeople:
I come from a country whose idea of masculinity is quite extreme and I've grown up around a lot of that energy, I've been part of that a lot. And it's very draining, it's quite tiring trying to be macho.
I see this outfit as another type of subversion. It is plain, but then not. It's conservative, but then not. Why does every foray into the feminine need to be bright and fuzzy and sparkly and pink? Can things not be simultaneously soft and serious? Cold and kind? We don't know to what degree Taika had a say in the choice of this outfit. What I do know is that, as an indigenous man growing up in Aotearoa and then later entering into an industry that not just reaffirms but galvanizes traditional gender roles, he most likely sees nuances that others miss.
There's a difference between thinking an outfit is boring versus demanding that it goes further to push what is in actuality just another gender norm.
16K notes · View notes
serenado-exe · 1 year
Text
So anyway -
The point is that Pizza Tower still has a racist, outdated stereotype of Indigenous people in the Oregano Desert level.
It even has a achievement for rain dancing around a totem pole (totem poles are a Pacific Northwest thing, not a Plains Tribe thing). They war cry at you and they throw tomahawks (because it's always tomahawks or spears).
Bellyache about the screencaps being 5 years old if you want, but the stereotype made it into the game, so he hasn't changed that much. He didn't change enough to have a shred of awareness about using a racist stereotype. And before anyone tries: that trope isn't a hallmark of Wario games or 90s animation, it's a hallmark of racism.
Even if he "doesn't" make bigoted jokes anymore (though I would consider the Tribe Cheese one such joke), he made an entire level based around that trope.
And like every other time there's an anti-Indigenous caricature in videogames or popular media, it doesn't get mentioned, or it gets glossed over because the creator went "Oopsie! That was cringe."
The exclusion of the Tribe Cheese from that salvo of screenshots undermines the entirety of it, because it's a solid example of him not having changed enough to be conscious beyond "that was unfunny," and everyone just focuses on what he said and when - without the connection to how that mindset still lingers in the final product of the game.
3K notes · View notes