In the ancient bardic tradition the bards sang only of love and death. Certainly these twin themes encompass the whole of human experience. Loving, c… - Paula Gunn Allen

Ethnohistorians have traditionally assigned male gender to native figures in the documentary record unless otherwise identified. They have also tended to not identify native individuals as leaders unless so identified in the specific source. This policy, while properly cautious, has fostered the notion that all native persons mentioned in the documentation were both male and commoners unless otherwise identified. This practice has successfully masked the identities of a substantial number of Coastal Algonkian leaders of both sexes. And that’s not all it successfully achieves. It falsifies the record of people who are not able to set it straight; it reinforces patriarchal socialization among all Americans, who are thus led to believe that there have never been any alternative structures; it gives Anglo-Europeans the idea that Indian societies were beneath the level of organization of western nations, justifying colonization by presumption of lower stature; it masks the genocide attendant on the falsification of evidence, as it masks the gynocidal motive behind the genocide. Political actions coupled with economic and physical disaster in the forms of land theft and infection of native populations caused the Mid-Atlantic Algonkians to be overwhelmed by white invaders.

You can take the Indian out of Indian country but you can’t take the Indian out of the Indian.

Symbols in American Indian systems are not symbolic in the usual sense of the word. The words articulate reality—not “psychological” or imagined reality, not emotive reality captured metaphorically in an attempt to fuse thought and feeling, but that reality where thought and feeling are one, where objective and subjective are one, where speaker and listener are one, where sound and sense are one.