posted                      

quote:

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Originally posted by the lioness,:
I think it is reasonable to theorize that Africans came in ships to the Americas although I don't find it convincing.
Also if they try to say it was fact, I would be very
cautious about laws imposed because it is a threat to freedom of speech.
The African Olmec theory is fun for some people. It is probably here to stay.
And again, you can waste energy debating it over and over again.
I would say only bother doing that if you can prove it is on the incline of popularity or if it gets taught in a public school and purported as as fact not theory

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Posts: 2686 | From: Sweden | Registered: Mar 2020  |  IP: Logged | 

posted                      

quote:

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Originally posted by Tukuler:

Haslip-Viera is a hack and his book's title proves his purpose is purely polemic propaganda not objective examination.

=-=-=-=

SCIENCE LESSON

* thick lips
* wide flat round upturned nostril noses
* prognathism

are the definition of N E G R O facial features
per both physical anthropology and forensics

doesn't matter where on earth they are found
Africa is but the definitive example and
when found outside Africa they're termed negroid

the source of such features is NOT necessarily recent, ie post-LGM, African admixture

there is such a thing as convergent evolution

thus peoples like Andamans Papuans and Melanesians
are >12K yr old populations that are negroid

peoples in the Americas like so-called paleo Indians
and California Indians and Amazonian Indians etc
have their negroid features ultimately and most likely from
the same sources the above named 'Asian' peoples have them
or else from convergent evolution

END SCIENCE LESSON

=-=-=-=

regardless of who proposed it or when they did
it is beyond logic that Egypt (who used Canaanites to circumnavigate Africa)
or any other 1400BCE-400CE Africans haphazardly much less intentionally sailed ships
fitted with the intelligentsia and militarists necessary for diffusion or conquest
across either the Atlantic or Pacific oceans as their are no historic examples
of them doing such along Africa's shores,
the north Mediterranean or Atlantic shores of Europe,
the Asian continental Indian Ocean shores

we live in the 21st century and knowledge has advanced far beyond mid-20th century levels and much more so than pre-1970s assessments

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It is nothing more than Eurocentric double-think i.e. hypocrisy to deny certain facial features as "negroid" when they have previously been labeled as such but have no issue labeling other features as "caucasoid". Remember the Kennewick Man debacle? His features were classed as Caucasoid by anthropologists like Richard Neaves who was quick to say that doesn't make him European, yet that didn't stop hordes of white people both in the Americas and Europe claiming Kennwick Man as a long lost 'Aryan' ancestor! LOL And trust me, one of my anthropology professors was one of them!

So is it hard to say that yes, some Indigenous Americans did or still do possess negroid traits??

Even Antalas is still using caucasoid trait theory as proof that Egyptians (and Nubians and Ethiopians and Fulani and whoever other African groups possess such traits) as non-black.

--------------------
Mahirap gisingin ang nagtutulog-tulugan.

Posts: 26260 | From: Atlanta, Georgia, USA | Registered: Feb 2005  |  IP: Logged | 

posted                         

quote:

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Originally posted by Tukuler:

quote:

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Originally posted by the lioness,:

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.

Unlike all others purportedly assuming 1:1 resemblance between negroid facial featured Giant Head sculpture and AmerInds, this Xingu man actual has the correct wide intraorbital and wide flat between the eyes nasal bridge , a feature other examples totally lack. It's such minutiae that forensics note and portrait artists detail. The devil's in the detail.

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Posts: 8179 | From: the Tekrur straddling Senegal & Mauritania | Registered: Dec 2011  |  IP: Logged | 

posted                         

quote:

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Originally posted by Tukuler:
Doesn't fit his melanophobic agenda thus Archie ignores the below lies and SEXUAL ABUSE (the number one problem facing Rez Skins).

Read here of the serious action indigenous USA Indians take to counter WHITE NORTHWEST EUROPEAN (CEU--Archie's genetic) origin people "Spreading falsehood to the children.".

https://www.theatlantic.com/politics/archive/2016/10/why-some-native-americans-are-suing-the-mormon-church/504944/

quote:

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Native Americans who were part of a little-known Mormon program from 1947 to the mid-1990s share much of the same story. Year after year, missionaries or other members of the Church of Jesus-Christ of Latter-day Saints approached these families and invited their children into Mormon foster homes. As part of the Mormon Indian Student Placement Program, Native American children would live with Mormon families during the school year, an experience designed to “provide educational, spiritual, social, and cultural opportunities in non-Indian community life,” according to the Church. Typically, the Mormon foster families were white and financially stable. Native American children who weren’t already Mormon were baptized. And some of them now claim they were sexually abused.

“They knew there were things going on. They just turned around and closed their eyes to it,” said BN, a former participant of the program who has filed a sexual-abuse lawsuit against the LDS Church, and who remains anonymous in court documents, in an interview. So far, three sexual-abuse lawsuits involving four past participants have been filed in Navajo Nation District Court. No criminal charges have been brought against the defendants, who are also anonymous in all pleadings. The alleged victims include a brother and sister who were both in the program. The brother, referred to in court documents as RJ, claims in the lawsuit that he was not only sexually abused, but physically and emotionally abused, and forcibly had “his mouth washed out with soap whenever he spoke Navajo to the other placement children in the home,” according to court documents. A fourth lawsuit is pending, according to their lawyer, Craig Vernon.

The LDS Church maintains that the “plaintiffs’ allegations are just that—allegations,” according to David Jordan, its lawyer. While many of the perpetrators named in the suits are dead, “I can tell you that the surviving family members of the alleged abusers with whom we have been able to speak do not believe the allegations,” Jordan claimed. “I also want to emphasize that the Church would have had absolutely no motive to send a child back into an abusive environment if a report of improper conduct had been made by any of the plaintiffs.” The Church has not answered the allegations other than to challenge the jurisdiction of Navajo court, and has asked a federal judge to prevent the cases from going forward in tribal court.

The LDS Church teaches that Native Americans are descendants of the Lamanites, a group of people who, according to the Book of Mormon, left Israel in 600 B.C. and settled in the Americas. In the Book of Mormon, the Lamanites are predominately a wicked people, cursed by God with a “skin of blackness” as punishment for turning against him. Although the Lamanites briefly “walk in truth and uprightness,” they destroyed their generally more righteous rivals, known as the Nephites, after Jesus Christ visited the Americas. The rehabilitation of the Lamanites is a sign of the second coming of Christ.

The LDS Church believed it was responsible for guiding Native Americans toward a more righteous path, which meant there were stiff requirements to participate in the program. Rather than focus on improving conditions on the reservation, the LDS Church asked that Native American children abandon their surroundings and assimilate to the way its white members lived. Some Church leaders interpreted the Book of Mormon literally and expected that Native American children’s skin would turn lighter as they grew closer to God. Although the program was started with good intentions, its heavy demands and allegedly lax oversight may have left some of the participants vulnerable—including, plaintiffs say, to sexual abuse.

These lawsuits fit into a larger pattern of sexual-abuse allegations against religious institutions. Like the victims of abuse in the Roman Catholic Church, for example—whose perpetrators were largely Church officials and clergy who claimed sexual-abuse victims all over the world—Native American victims claim Mormon leaders can and should have done more to prevent the abuse. Roughly 50,000 children participated in the Mormon Indian Student Placement Program, according to Matthew Garrett, a professor at Bakersfield College.

Beyond damages, the alleged Native American victims are seeking a written apology, help for other participants of the program who were abused, and changes to the LDS Church’s sex-abuse policy. The alleged victims claim the Church still does more to protect its leaders than its children: The Church instructs those who learn about sexual abuse to call a Mormon help line instead of immediately alerting the police or other outside authorities. Eric Hawkins, a Church spokesperson, said the help line exists because “reporting requirements vary from state to state, and the purpose of the conversation is to help ensure that it does occur in the right way—the way that cares for the victim and stops the abuse.” For example, in some cases “there may be questions about providing a safe place for the victim to live following reporting,” Hawkins said.

A 16-year-old Native American girl named Helen John was the inspiration for the Indian Student Placement Program, said Garrett. John and her family were farm laborers in Richfield, Utah. In 1947, according to Church tradition, John asked to stay with a local Mormon family so that she could receive a better education. The program grew informally from there and became an official Church-sponsored program in 1954.

The children who participated in the Mormon foster program were often poor with few educational opportunities. Although the LDS Church reached out to dozens of Indian tribes, most participants’ families lived within the Navajo Nation, a region that stretches into parts of Arizona, Utah, and New Mexico. At the time, many of the boarding schools run by the U.S. Bureau of Indian Affairs and schools on Indian reservations had little to offer, according to scholars and former members of the program. As in John’s case, the Native American families who signed up for the program frequently said they had their kids’ education in mind, as did many of the Mormon foster families who were willing to temporarily adopt the children.

Once the program began, “there were all sorts of really questionable tactics used” to bring in participants, said Garrett, who wrote Making Lamanites: Mormons, Native Americans, and the Indian Student Placement Program, 1947-2000. He said there are conflicting accounts about whether it was even John’s idea or desire to live with a Mormon family. Because some missionaries were eager to grow Church membership through the program, Garrett said, they sometimes failed to be completely transparent with the children they were recruiting: Occasionally missionaries acted as if the children were simply embarking on some kind of field trip.

Spencer W. Kimball, a former president and apostle of the Church, was one of the first proponents of the Indian Student Placement Program. Kimball believed the program fit into the Church’s overall mandate to help Native Americans. “The Lord bless the Lamanite people. They are a great people. They are intelligent, and I repeat my theme song: The difference between them and us is opportunity,” Kimball said in 1953 at the Church’s general conference. Kimball seemed to take the Book of Mormon literally, believing that, as the children in the program grew closer to God, the curse associated with a “skin of blackness” would slowly disappear. Speaking at the Church’s general conference in 1960, Kimball explained:

The children in the home-placement program in Utah are often lighter than their brothers and sisters in the hogans [traditional Navajo dwellings] on the reservation. At one meeting a father and mother and their 16-year-old daughter were present, the little member girl—16—sitting between the dark father and mother, and it was evident she was several shades lighter than her parents—on the same reservation, in the same hogan, subject to the same sun and wind and weather. There was the doctor in a Utah city who for two years had an Indian boy in his home who stated that he was some shades lighter than the younger brother just coming into the program from the reservation. These young members of the Church are changing to whiteness and to delightsomeness.

Today, many people would consider these views racist: They suggest that lighter skin is a sign of righteousness. But Clarence Bishop, the director of the program from 1964 to 1968 and executive director from 1968 to 1973, argued that the program was never meant to undermine Native American culture. He said he and others were aware of concerns about the program and sensitive to the indigenous way of life. “We did everything we could to help them in their Indian identity and still have the benefit and knowledge of living in a good home and going to a public school,” Bishop said. “No Indian student was ever kept in a home where they were not happy.”

In addition to the claims of damage done by sexual abuse, the lawsuits involving the Indian Student Placement Program assert that the culture of the Navajo Nation was “irreparably harmed” by the LDS Church’s “continuous and systematic assimilation efforts.” Although the last student in the Indian Student Placement Program graduated in 2000, plaintiffs are asking the Church to do all it can to enhance and restore Navajo culture and create a taskforce for that purpose.The plaintiffs’ lawyer said many Mormons continue to mislead Native Americans about their origins.

Arguably, Mormons often looked at Native Americans in the same way the rest of the world does. “Mormon people are not unique in how they see Native people,” said Elise Boxer, a history professor at the University of South Dakota. Many believe “assimilation is key to their racial uplift as a people.” Boxer said some Native Americans who convert to Mormonism even embrace the Lamanite story.

And there’s no question that many program participants viewed their experiences positively. When Cal Nez—now a 58-year-old resident of Sandy, Utah—was a child, he was raised by his Navajo grandmother. During that time, Nez was placed with two different Mormon foster families, and while his initial experience was not entirely positive, he said, living with his second foster family was “absolutely the most magnificent experience.” Nez excelled in school, and in high school was voted both student of the year and most popular. He also said the Lamanite story found in the Book of Mormon made him feel better about himself. “Of all the religions, the only religion that really gave me an identity of where I come from was the LDS Church. And it was so powerful,” Nez said. Nez credits the Indian Student Placement Program with his continued success today as a graphic designer and a small-business owner.

In 1976, the Association of Administrators of the Interstate Compact on the Placement of Children—a non-government group that monitors foster placements across state lines— sent surveys to 50 Native American families who had participated in the program. The results were mostly positive: 93 percent believed their children would receive a better education as a result of the program, and 70 percent said they felt their children's foster family helped them understand and identify with their Indian heritage. In 2014, Jessie Embry, a former history professor now retired from Brigham Young University, conducted an oral-history project that focused on the foster parents in the program. “I found that the host families in the Placement Program articulated a genuine love for the Indian people and a desire to help them,” she wrote, after receiving responses from nearly 200 foster families. Many of the foster families, Embry said in a recent interview, “felt the Book of Mormon gave them an assignment to be able to help the Native Americans.”

But some of the foster families Embry contacted admitted there were problems, including sexual abuse, although the foster family wasn’t always responsible for the alleged wrongdoing. One interviewee spoke about a placement student abusing one of his biological children. This person also expressed frustration with a lack of response from the Mormon caseworker and discovered that the placement student had abused other children in previous homes.

BN, one of the plaintiffs involved in the sexual-abuse lawsuits against the Church, has also alleged in her lawsuit that her Mormon caseworker did not respond to her complaints. (She requested not to be named in this story. Her name is also not included in the lawsuit, because of the sensitive nature of her claims.) In a recent interview, she said her father wanted her to be part of the program so that she could attend high school outside of the reservation and graduate from college. She joined the program in 1964 and quickly regretted it, she said. “So many times I wanted to tell my dad, ‘No,’” BN said. “I wanted to say, but I didn’t. I just kind of held everything in.”

BN’s first year in the program passed without incident. But the following year, BN lived with a different Mormon family in River Heights, Utah. There, according to the lawsuit, she was sexually abused by her foster father. She also claims that years later, while living with a different foster family, a foster brother raped her. She alleged in her lawsuit that she told her foster parents and a caseworker, who is anonymous in the suit, about what had happened, but the abuse continued. “To save face in the Church and out of anger, he just told me what happens in this house, stays in this house,” BN said, referring to her foster father. “There was nothing that was done. It just fell on deaf ears.”

One former caseworker in the program who is not involved in the suit, 85-year-old Dale L. Shumway of Orem, Utah, said in all his years of service he remembers only one student coming to him about a foster family’s inappropriate behavior. “These families were quite carefully selected,” Shumway said. “It was not a haphazard program.” Shumway said he visited foster families on a monthly basis and that students would have had ample opportunity to report any abuse to caseworkers or other Church leaders. But he also said that he and others were assigned large caseloads, sometimes tracking 80 to 90 families. Jordan, the Church’s lawyer, maintained that “participants in the Indian Student Placement Program met regularly with caseworkers and would have had the opportunity to raise any concerns they might have.”

Vernon, the lawyer representing BN and others, grew up Mormon. He said he expects there will be additional sexual-abuse lawsuits involving the Indian Student Placement Program. BN, for example, had not previously filed suit against the Church or her alleged abusers; Vernon said she only had the courage to bring a case after someone else in the program did so first.“I think this is the tip of the iceberg,” he said. (Efforts to reach the alleged abusers and their families were unsuccessful; in the suits, they are often identified only by a first initial and town name. Lawyers for the Church refused to provide further information about the alleged abusers.)

The location where the cases are litigated will prove crucial. These lawsuits have been filed in Navajo Nation District Court in Window Rock, Arizona. But the LDS Church is fighting to have the lawsuits dismissed on jurisdictional grounds, arguing the alleged abuse took place outside the reservation. The Navajo Nation allows alleged sexual-abuse victims to bring claims up to two years from the time when the harm of their abuse is discovered, accounting for the time it can take for people to realize the nature of their injuries. Other jurisdictions have stricter statutes of limitations to ensure claims are brought in a timely manner. In Utah’s civil courts, the statute of limitations for child sex abuse was recently eliminated, but only when the case is brought against the alleged perpetrator personally. The recent change in Utah law would not benefit those in the Indian Student Placement Program because the LDS Church is named as a defendant, and many, if not all, of the perpetrators are deceased. If the lawsuits were refiled in Utah, or one of many other states with a shorter statute of limitations, they would likely be dismissed.

David Clohessy, the national director of the Survivor’s Network of Those Abused by Priests, an organization dedicated to helping victims of sexual abuse, said it often takes years for those affected by abuse to talk about it. “The more isolated and powerlessness victims … feel, the longer it takes for them to come forward,” Clohessy said. And “even if they had the smarts to understand they were being hurt, the courage to report it, given how many whites felt about Native Americans, many would find these boys and girls not particularly credible … This particular program is a predator’s dream.”

In recent years, Mormons have begun to reassess their relationship with Native Americans. Church leaders have changed some of the language in the Book of Mormon that many find problematic, arguing that passages that seem to refer to skin color were never meant to be taken literally. For example, in 1981, a passage referring to the Lamanites as becoming “a white and a delightsome people” was changed to read “pure and delightsome.” The Church also now admits that not all Native Americans are descendants of the Israelites, or Lamanites, as described in the Book of Mormon.

However, the continued fallout from the Indian Student Placement Program indicates that some Native Americans feel the LDS Church has not done enough to correct past misconceptions about indigenous people. In fact, the LDS Church maintains that one sign of the Second Coming can be found among the descendents of the Lamanites: when Native Americans once again become a righteous people and “blossom as the rose.”

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Posts: 8179 | From: the Tekrur straddling Senegal & Mauritania | Registered: Dec 2011  |  IP: Logged | 

posted                         

quote:

---

Originally posted by Tukuler:
Doesn't fit his melanophobic agenda thus Archie ignores the below lies and SEXUAL ABUSE (the number one problem facing Rez Skins).

Read here of the serious action indigenous USA Indians take to counter WHITE NORTHWEST EUROPEAN (CEU--Archie's genetic) origin people "Spreading falsehood to the children.".

https://www.theatlantic.com/politics/archive/2016/10/why-some-native-americans-are-suing-the-mormon-church/504944/

quote:

---

Native Americans who were part of a little-known Mormon program from 1947 to the mid-1990s share much of the same story. Year after year, missionaries or other members of the Church of Jesus-Christ of Latter-day Saints approached these families and invited their children into Mormon foster homes. As part of the Mormon Indian Student Placement Program, Native American children would live with Mormon families during the school year, an experience designed to “provide educational, spiritual, social, and cultural opportunities in non-Indian community life,” according to the Church. Typically, the Mormon foster families were white and financially stable. Native American children who weren’t already Mormon were baptized. And some of them now claim they were sexually abused.

“They knew there were things going on. They just turned around and closed their eyes to it,” said BN, a former participant of the program who has filed a sexual-abuse lawsuit against the LDS Church, and who remains anonymous in court documents, in an interview. So far, three sexual-abuse lawsuits involving four past participants have been filed in Navajo Nation District Court. No criminal charges have been brought against the defendants, who are also anonymous in all pleadings. The alleged victims include a brother and sister who were both in the program. The brother, referred to in court documents as RJ, claims in the lawsuit that he was not only sexually abused, but physically and emotionally abused, and forcibly had “his mouth washed out with soap whenever he spoke Navajo to the other placement children in the home,” according to court documents. A fourth lawsuit is pending, according to their lawyer, Craig Vernon.

The LDS Church maintains that the “plaintiffs’ allegations are just that—allegations,” according to David Jordan, its lawyer. While many of the perpetrators named in the suits are dead, “I can tell you that the surviving family members of the alleged abusers with whom we have been able to speak do not believe the allegations,” Jordan claimed. “I also want to emphasize that the Church would have had absolutely no motive to send a child back into an abusive environment if a report of improper conduct had been made by any of the plaintiffs.” The Church has not answered the allegations other than to challenge the jurisdiction of Navajo court, and has asked a federal judge to prevent the cases from going forward in tribal court.

The LDS Church teaches that Native Americans are descendants of the Lamanites, a group of people who, according to the Book of Mormon, left Israel in 600 B.C. and settled in the Americas. In the Book of Mormon, the Lamanites are predominately a wicked people, cursed by God with a “skin of blackness” as punishment for turning against him. Although the Lamanites briefly “walk in truth and uprightness,” they destroyed their generally more righteous rivals, known as the Nephites, after Jesus Christ visited the Americas. The rehabilitation of the Lamanites is a sign of the second coming of Christ.

The LDS Church believed it was responsible for guiding Native Americans toward a more righteous path, which meant there were stiff requirements to participate in the program. Rather than focus on improving conditions on the reservation, the LDS Church asked that Native American children abandon their surroundings and assimilate to the way its white members lived. Some Church leaders interpreted the Book of Mormon literally and expected that Native American children’s skin would turn lighter as they grew closer to God. Although the program was started with good intentions, its heavy demands and allegedly lax oversight may have left some of the participants vulnerable—including, plaintiffs say, to sexual abuse.

These lawsuits fit into a larger pattern of sexual-abuse allegations against religious institutions. Like the victims of abuse in the Roman Catholic Church, for example—whose perpetrators were largely Church officials and clergy who claimed sexual-abuse victims all over the world—Native American victims claim Mormon leaders can and should have done more to prevent the abuse. Roughly 50,000 children participated in the Mormon Indian Student Placement Program, according to Matthew Garrett, a professor at Bakersfield College.

Beyond damages, the alleged Native American victims are seeking a written apology, help for other participants of the program who were abused, and changes to the LDS Church’s sex-abuse policy. The alleged victims claim the Church still does more to protect its leaders than its children: The Church instructs those who learn about sexual abuse to call a Mormon help line instead of immediately alerting the police or other outside authorities. Eric Hawkins, a Church spokesperson, said the help line exists because “reporting requirements vary from state to state, and the purpose of the conversation is to help ensure that it does occur in the right way—the way that cares for the victim and stops the abuse.” For example, in some cases “there may be questions about providing a safe place for the victim to live following reporting,” Hawkins said.

A 16-year-old Native American girl named Helen John was the inspiration for the Indian Student Placement Program, said Garrett. John and her family were farm laborers in Richfield, Utah. In 1947, according to Church tradition, John asked to stay with a local Mormon family so that she could receive a better education. The program grew informally from there and became an official Church-sponsored program in 1954.

The children who participated in the Mormon foster program were often poor with few educational opportunities. Although the LDS Church reached out to dozens of Indian tribes, most participants’ families lived within the Navajo Nation, a region that stretches into parts of Arizona, Utah, and New Mexico. At the time, many of the boarding schools run by the U.S. Bureau of Indian Affairs and schools on Indian reservations had little to offer, according to scholars and former members of the program. As in John’s case, the Native American families who signed up for the program frequently said they had their kids’ education in mind, as did many of the Mormon foster families who were willing to temporarily adopt the children.

Once the program began, “there were all sorts of really questionable tactics used” to bring in participants, said Garrett, who wrote Making Lamanites: Mormons, Native Americans, and the Indian Student Placement Program, 1947-2000. He said there are conflicting accounts about whether it was even John’s idea or desire to live with a Mormon family. Because some missionaries were eager to grow Church membership through the program, Garrett said, they sometimes failed to be completely transparent with the children they were recruiting: Occasionally missionaries acted as if the children were simply embarking on some kind of field trip.

Spencer W. Kimball, a former president and apostle of the Church, was one of the first proponents of the Indian Student Placement Program. Kimball believed the program fit into the Church’s overall mandate to help Native Americans. “The Lord bless the Lamanite people. They are a great people. They are intelligent, and I repeat my theme song: The difference between them and us is opportunity,” Kimball said in 1953 at the Church’s general conference. Kimball seemed to take the Book of Mormon literally, believing that, as the children in the program grew closer to God, the curse associated with a “skin of blackness” would slowly disappear. Speaking at the Church’s general conference in 1960, Kimball explained:

The children in the home-placement program in Utah are often lighter than their brothers and sisters in the hogans [traditional Navajo dwellings] on the reservation. At one meeting a father and mother and their 16-year-old daughter were present, the little member girl—16—sitting between the dark father and mother, and it was evident she was several shades lighter than her parents—on the same reservation, in the same hogan, subject to the same sun and wind and weather. There was the doctor in a Utah city who for two years had an Indian boy in his home who stated that he was some shades lighter than the younger brother just coming into the program from the reservation. These young members of the Church are changing to whiteness and to delightsomeness.

Today, many people would consider these views racist: They suggest that lighter skin is a sign of righteousness. But Clarence Bishop, the director of the program from 1964 to 1968 and executive director from 1968 to 1973, argued that the program was never meant to undermine Native American culture. He said he and others were aware of concerns about the program and sensitive to the indigenous way of life. “We did everything we could to help them in their Indian identity and still have the benefit and knowledge of living in a good home and going to a public school,” Bishop said. “No Indian student was ever kept in a home where they were not happy.”

In addition to the claims of damage done by sexual abuse, the lawsuits involving the Indian Student Placement Program assert that the culture of the Navajo Nation was “irreparably harmed” by the LDS Church’s “continuous and systematic assimilation efforts.” Although the last student in the Indian Student Placement Program graduated in 2000, plaintiffs are asking the Church to do all it can to enhance and restore Navajo culture and create a taskforce for that purpose.The plaintiffs’ lawyer said many Mormons continue to mislead Native Americans about their origins.

Arguably, Mormons often looked at Native Americans in the same way the rest of the world does. “Mormon people are not unique in how they see Native people,” said Elise Boxer, a history professor at the University of South Dakota. Many believe “assimilation is key to their racial uplift as a people.” Boxer said some Native Americans who convert to Mormonism even embrace the Lamanite story.

And there’s no question that many program participants viewed their experiences positively. When Cal Nez—now a 58-year-old resident of Sandy, Utah—was a child, he was raised by his Navajo grandmother. During that time, Nez was placed with two different Mormon foster families, and while his initial experience was not entirely positive, he said, living with his second foster family was “absolutely the most magnificent experience.” Nez excelled in school, and in high school was voted both student of the year and most popular. He also said the Lamanite story found in the Book of Mormon made him feel better about himself. “Of all the religions, the only religion that really gave me an identity of where I come from was the LDS Church. And it was so powerful,” Nez said. Nez credits the Indian Student Placement Program with his continued success today as a graphic designer and a small-business owner.

In 1976, the Association of Administrators of the Interstate Compact on the Placement of Children—a non-government group that monitors foster placements across state lines— sent surveys to 50 Native American families who had participated in the program. The results were mostly positive: 93 percent believed their children would receive a better education as a result of the program, and 70 percent said they felt their children's foster family helped them understand and identify with their Indian heritage. In 2014, Jessie Embry, a former history professor now retired from Brigham Young University, conducted an oral-history project that focused on the foster parents in the program. “I found that the host families in the Placement Program articulated a genuine love for the Indian people and a desire to help them,” she wrote, after receiving responses from nearly 200 foster families. Many of the foster families, Embry said in a recent interview, “felt the Book of Mormon gave them an assignment to be able to help the Native Americans.”

But some of the foster families Embry contacted admitted there were problems, including sexual abuse, although the foster family wasn’t always responsible for the alleged wrongdoing. One interviewee spoke about a placement student abusing one of his biological children. This person also expressed frustration with a lack of response from the Mormon caseworker and discovered that the placement student had abused other children in previous homes.

BN, one of the plaintiffs involved in the sexual-abuse lawsuits against the Church, has also alleged in her lawsuit that her Mormon caseworker did not respond to her complaints. (She requested not to be named in this story. Her name is also not included in the lawsuit, because of the sensitive nature of her claims.) In a recent interview, she said her father wanted her to be part of the program so that she could attend high school outside of the reservation and graduate from college. She joined the program in 1964 and quickly regretted it, she said. “So many times I wanted to tell my dad, ‘No,’” BN said. “I wanted to say, but I didn’t. I just kind of held everything in.”

BN’s first year in the program passed without incident. But the following year, BN lived with a different Mormon family in River Heights, Utah. There, according to the lawsuit, she was sexually abused by her foster father. She also claims that years later, while living with a different foster family, a foster brother raped her. She alleged in her lawsuit that she told her foster parents and a caseworker, who is anonymous in the suit, about what had happened, but the abuse continued. “To save face in the Church and out of anger, he just told me what happens in this house, stays in this house,” BN said, referring to her foster father. “There was nothing that was done. It just fell on deaf ears.”

One former caseworker in the program who is not involved in the suit, 85-year-old Dale L. Shumway of Orem, Utah, said in all his years of service he remembers only one student coming to him about a foster family’s inappropriate behavior. “These families were quite carefully selected,” Shumway said. “It was not a haphazard program.” Shumway said he visited foster families on a monthly basis and that students would have had ample opportunity to report any abuse to caseworkers or other Church leaders. But he also said that he and others were assigned large caseloads, sometimes tracking 80 to 90 families. Jordan, the Church’s lawyer, maintained that “participants in the Indian Student Placement Program met regularly with caseworkers and would have had the opportunity to raise any concerns they might have.”

Vernon, the lawyer representing BN and others, grew up Mormon. He said he expects there will be additional sexual-abuse lawsuits involving the Indian Student Placement Program. BN, for example, had not previously filed suit against the Church or her alleged abusers; Vernon said she only had the courage to bring a case after someone else in the program did so first.“I think this is the tip of the iceberg,” he said. (Efforts to reach the alleged abusers and their families were unsuccessful; in the suits, they are often identified only by a first initial and town name. Lawyers for the Church refused to provide further information about the alleged abusers.)

The location where the cases are litigated will prove crucial. These lawsuits have been filed in Navajo Nation District Court in Window Rock, Arizona. But the LDS Church is fighting to have the lawsuits dismissed on jurisdictional grounds, arguing the alleged abuse took place outside the reservation. The Navajo Nation allows alleged sexual-abuse victims to bring claims up to two years from the time when the harm of their abuse is discovered, accounting for the time it can take for people to realize the nature of their injuries. Other jurisdictions have stricter statutes of limitations to ensure claims are brought in a timely manner. In Utah’s civil courts, the statute of limitations for child sex abuse was recently eliminated, but only when the case is brought against the alleged perpetrator personally. The recent change in Utah law would not benefit those in the Indian Student Placement Program because the LDS Church is named as a defendant, and many, if not all, of the perpetrators are deceased. If the lawsuits were refiled in Utah, or one of many other states with a shorter statute of limitations, they would likely be dismissed.

David Clohessy, the national director of the Survivor’s Network of Those Abused by Priests, an organization dedicated to helping victims of sexual abuse, said it often takes years for those affected by abuse to talk about it. “The more isolated and powerlessness victims … feel, the longer it takes for them to come forward,” Clohessy said. And “even if they had the smarts to understand they were being hurt, the courage to report it, given how many whites felt about Native Americans, many would find these boys and girls not particularly credible … This particular program is a predator’s dream.”

In recent years, Mormons have begun to reassess their relationship with Native Americans. Church leaders have changed some of the language in the Book of Mormon that many find problematic, arguing that passages that seem to refer to skin color were never meant to be taken literally. For example, in 1981, a passage referring to the Lamanites as becoming “a white and a delightsome people” was changed to read “pure and delightsome.” The Church also now admits that not all Native Americans are descendants of the Israelites, or Lamanites, as described in the Book of Mormon.

However, the continued fallout from the Indian Student Placement Program indicates that some Native Americans feel the LDS Church has not done enough to correct past misconceptions about indigenous people. In fact, the LDS Church maintains that one sign of the Second Coming can be found among the descendents of the Lamanites: when Native Americans once again become a righteous people and “blossom as the rose.”

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quote:

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Originally posted by Tukuler:


https://www.youtube.com/watch?v=1LfF5xysOOA&t=1s


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Education
New York tells schools to drop Native American mascots

November 19, 20227:00 AM ET



School districts across the state of New York are prohibited from using any Native American mascots, team names or logos. And the state's education department is now urging its school comply by the end of the school year — or risk losing state aid.
New Memorial on the National Mall honors Native veterans who served the nation
National
New Memorial on the National Mall honors Native veterans who served the nation

The prohibition isn't new: The state's former commissioner of education issued a memorandum ending the practice more than two decades ago. And while some school districts retired their mascots almost immediately, others still aren't in compliance today. On Thursday, the education department's senior deputy commissioner sent out a memo to all school districts in the state demanding all school districts take action before the end of the 2022-2023 school year.

"Schools are learning environments; students learn as much through observation of their surroundings as they do from direct instruction," senior deputy commissioner James N. Baldwin wrote in the memo.
Supreme Court struggles with a case dealing with the rights of Native American Tribes
Law
Supreme Court struggles with a case dealing with the rights of Native American Tribes

Penalties for violating the act, Baldwin warned in the memo, could lead to losing state aid and removing school officials from their positions.

If a school district fails to remove its Native American mascot, then the education department would find it in violation of The Dignity For All Students Act. State legislators passed the measure more than a decade ago to provide "all students in New York public schools an environment free of discrimination and harassment."

An estimated 60 school districts in the state still use a Native American mascot or logo, according to the Times Union. And across the U.S., nearly 2,000 school districts also still feature a Native mascot, according to the National Congress of American Indians.

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quote:

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Originally posted by Tukuler:



Summary of the APA Resolution Recommending Retirement of American Indian Mascots

"The use of American Indian mascots as symbols in schools and university athletic programs is particularly troubling because schools are places of learning. These mascots are teaching stereotypical, misleading and too often, insulting images of American Indians. These negative lessons are not just affecting American Indian students; they are sending the wrong message to all students."

- Former APA President Ronald F. Levant, EdD
Retirement of American Indian Mascots

In 2005, the APA called for the immediate retirement of all American Indian mascots, symbols, images and personalities by schools, colleges, universities, athletic teams and organizations. APA's position is based on a growing body of social science literature that shows the harmful effects of racial stereotyping and inaccurate racial portrayals, including the particularly harmful effects of American Indian sports mascots on the social identity development and self-esteem of American Indian young people.

Research has shown that the continued use of American Indian mascots, symbols, images and personalities has a negative effect on not only American Indian students but all students by: 

Undermining the educational experiences of members of all communities-especially those who have had little or no contact with indigenous peoples. The symbols, images and mascots teach non-Indian children that it's acceptable to participate in culturally abusive behavior and perpetuate inaccurate misconceptions about American Indian culture.

Establishes an unwelcome and often times hostile learning environment for American Indian students that affirms negative images/stereotypes that are promoted in mainstream society.

According to Stephanie Fryberg, PhD, University of Arizona, this appears to have a negative impact on the self-esteem of American Indian children, "American Indian mascots are harmful not only because they are often negative, but because they remind American Indians of the limited ways in which others see them. This in turn restricts the number of ways American Indians can see themselves."

Undermines the ability of American Indian Nations to portray accurate and respectful images of their culture, spirituality and traditions. Many American Indians report that they find today's typical portrayal of American Indian culture disrespectful and offensive to their spiritual beliefs.

Presents stereotypical images of American Indians. Such mascots are a contemporary example of prejudice by the dominant culture against racial and ethnic minority groups.

Is a form of discrimination against American Indian Nations that can lead to negative relations between groups.

"We know from the literature that oppression, covert and overt racism, and perceived racism can have serious negative consequences for the mental health of American Indian and Alaska native people. The discontinued use of American Indian mascots is a gesture to show that this kind of racism toward and the disrespect of, all people in our country and in the larger global context, will not be tolerated," said Lisa Thomas, PhD, APA Committee on Ethnic and Minority Affairs.

To eradicate the hurtful presence of stereotypical imaging of American Indians, the APA encourages continued research on the psychological effects that these mascots, symbols, images and personalities have on American Indian communities and others.

The APA is calling upon all psychologists to speak out against racism, and take proactive steps to prevent the occurrence of intolerant or racist acts and recommends the immediate retirement of American Indian mascots, symbols, images and personalities by schools, colleges, universities, athletic teams and organizations.

This document is based on the APA American Indian Mascot Resolution adopted by the APA's Council of Representatives in September 2005.

Read the full text of the official APA American Indian Mascot Resolution @
https://www.apa.org/about/policy/mascots.pdf

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Originally posted by Archeopteryx:
I created this thread to show the desinformation some fringe black persons are spreading against Native American history, culture and achievements. You are fully free to create threads about what whites are doing against Native Americans.

I have for years worked with spreading information about the plight of Native Americans and the oppression they face from white society, I have also done practical work, I have raised money and tried to help out in other ways.

What have you done?

But I thought that also the problem with black extremists spreading misinformation about Native history and culture deserved to be adressed so I adressed it here on ES, especially in this thread.

You can continue to whine about it and spam the thread with a lot of other stuff, or you can show a serious interest in the plight of Native peoples by starting your own threads about different aspects of it.

But I think you have no serious interest in Native peoples, you just use them to whine about whites and deflect criticism against black people.

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quote:

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Originally posted by Archeopteryx:
I am no racist but you seem to support racist fringe people,

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1. The Book of Mormon's history of Native Americans
   https://www.youtube.com/watch?v=ZrNpEe4ZgsA
   .
2. Mormon Stories 1456: Native American Mormon Women and the Lamanite Myth
   https://www.youtube.com/watch?v=yW4dKfosBzc
   Please join us as three Native American women, Sarah, Ann, and Monika who were raised in the Mormon church, discuss the following:
   
   - What they were taught about the "Lamanite doctrine" as Native American Mormon women.
   - How the Mormon Lamanite doctrine impacted their lives, especially while finding a partner.
   - How their perspectives have changed regarding the Mormon Lamanite doctrine.
   
   Time codes:
   00:00 Introduction and the impetus for this discussion
   4:22 Monika begins
   30:26 Ann's story
   36:18 "Book of Mormon Stories" song's impact
   50:48 Sarah gets emotion about the impact
   1:02:22 Monika pressured to date at missionary at 15 years old
   1:08:33 Monika hoping to lighten her skin
   1:12:45 BYU copywriting native dances
   1:22:00 Temp rec being withheld
   1:25:50 Monika not wanting to go back to the reservation
   1:27:47 Monika's describes what husband on what he hopes people can learn, Gilbert Temple
   1:31:49 Dating as a Mormon Native American
   1:43:00 Manifest destiny and the Trail of Tears in the Mormon context
   2:25:30 Ann's realization about Mormon truth claims
   2:28:30 Ann's daughter's reaction to hearing they were leaving the church
   2:44:14 Sarah: "I'm NOT a Lamanite"
   2:55:24 Monika's feelings on supporting a white supremacist construct
   3:01:40 Sarah's essay "Where Grandmother Walked"
   3:06:19 Q&A "US racism vs Mormon racism?"
   3:15:47 Q&A "Is this exploitative?"
   3:26:21 Q&A "Why the Polynesian Cultural Center dancing double standard?"
   3:30:51 Q&A "What are your favorite charities and non-profits?"
   3:33:08 Final thoughts
   
   
   Links and show notes:
   Lamanitetruth.com: https://lamanitetruth.com/?fbclid=IwA...
   
   Monika's article in The Exponent "My Apology for My Complicity":
   https://www.the-exponent.com/guest-po...
   
   Donate to the National Native American Boarding School Healing Coalition: https://boardingschoolhealing.org/abo...
   
   For anyone that wants to be a part of Native American/ Indigenous exMormon monthly group chat on Zoom, contact Sarah Newcomb through the Lamantie Truth page on Facebook: https://www.facebook.com/Lamanite-Tru...
   
   Sarah's essay is contained in this book entitled "Where Grandmother Walked":
   https://www.torreyhouse.org/blossom-a...
   
   BYU Devotional Sarah referenced calling Polynesians more blessed (20:36): https://www.youtube.com/watch?v=RuclV...
   
   Ann's facebook video: https://www.facebook.com/ann.h.kelly....
   
   Donate to Navajo Strong: https://www.navajostrong.org/?fbclid=...
   
   Donate to Eve's Place: https://www.evesplace.org/?fbclid=IwA...
   
   Donate to Collective Medicine: https://www.collectivemedicine.net/?f...
   
   Donate to The Manuelito Navajo Children’s Home: http://www.mnch.org/?fbclid=IwAR0qJ2e...
   
   Monika's TikTok: https://www.tiktok.com/@monikacrowfoo...
   
   #LDS #Mormon #PostMormon #NativeAmerican #ExMormon
   .
3. No, Native Americans Were NOT The First Americans | Dr. Nathaniel Jeanson
   https://www.youtube.com/watch?v=_Kj6KowXXtM
   The pre-Columbian history of the Americas has remained one of the most mysterious eras of the human story. Written records are absent, leaving genetics and archaeology to fill in the blanks. Or so we’ve been taught. Have written clues to the Americas been lying before our eyes this whole time? Join us as we uncover the neglected pre-Columbian history of the Americas! (with Ken Ham and Dr. Nathaniel Jeanson)

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