Showing posts with label Gang Violence Prevention. Show all posts
Showing posts with label Gang Violence Prevention. Show all posts

Friday, September 11, 2009

NOTE FROM EDITOR-MIKE (ALI) RACCOON EYES KINNEY







I wanted to thank each and everyone of you for coming to share and be a part of Indian Country's-TEACHING THE VALUES OF PEACE.

This site is dedicated to more Human and Civil Rights for Indian Country, to prevent more youth and gang violence, traditional Native spirituality and finding real answers to the issues of Indian Country.

Having been a Native Advocate and Activist for more years than I would care to admit to, it is an Honor and Privilege to serve our People, not a right.

Creator made us all Holy People, and we must start to conduct ourselves more so in that fashion.

We Cherokee have an expression: " We Stand Before the Banner of Our People, So Our People May Live."

As I wrote here in a recent blog, " We must be the Spiritual change we wish to see in Creator's World."

We as the original Holy People, must sing our songs, do our prayers, dance our dances because our time is not to far away before we will be in control of the Americas again.

Creator's World Renewal Medicine is not to far in coming.

Wado and A-ho!

Mike (Ali) Raccoon Eyes Kinney
Editor: Teaching The Values of Peace

Wednesday, August 26, 2009

RETHINKING THE ROLE OF GANGS

Rethinking the Role of Gangs
July 8, 2009 by CLTL



John Hagedorn is Professor of Criminal Justice at the University of Illinois-Chicago. His most recent book is A World of Gangs: Armed Young Men and Gangsta Culture.

We read every day about the arrest of gang members or statements by police that some bust “crippled” the local gang. Zero tolerance policies in schools and communities have as a goal the complete elimination of gangs. In several Central American countries, a policy of “mano dura” or the iron fist, aims to smash gangs.

But despite these policies, filled jails, and one police campaign after another, gangs haven’t gone away. In fact, a quick glance at press reports from around the world finds gangs everywhere. What’s up with this? Do the failure of “hard line” policies mean that we should ignore gangs or treat them nicely and they will go away? What should we do?

Here’s what I think: Gangs aren’t going away no matter what we do. In other words, no matter if we crack down or lighten up, gangs are with us to stay. Let’s examine first why I’d say something outrageous like this and then think about what it means for what we should do.

There are six billion people in the world today and half are under the age of 24. More than a billion are between 18-24, prime gang age. In a world that has 1.2 billion people living on less than a dollar a day, the UN’s standard for extreme poverty, there are a lot of poor, and understandably angry, young people. The sad truth is the 21st century is not so much a century of hope but one of shattered dreams. It’s not that individually, you or your friend can’t make it — hard work, determination, and getting a few breaks can give even the most “down and outs” a way up and out. But looking at the big picture, for the one billion plus people living in extreme poverty, the good life will remain out of reach for this lifetime, at least.

That’s really where gangs come in. Gangs are destructive and violent, alienated and armed young men and sometimes women. But they are also rebels in the face of a world that is even more violent, unforgiving, and cold. Unfortunately the response gangs most often choose is one that only makes things worse.


But not always, and this is the key to understanding how we should deal with gangs. When you look at US history as well as take a global look at the different kinds of gangs growing up in ghettoes, barrios, townships, and favelas, we find examples of gangs that have “changed their colors” and have become pro-community. That’s what the Latin Kings in Madrid, Spain have done, following a path set by their namesakes in New York City in the 1990s. The gang I have been researching, the Conservative Vice Lords in the 1960s started legitimate businesses, cleaned up their community, and created jobs in Chicago’s Lawndale neighborhood.


John Hagedorn
The common denominator in most of these stories of transformation are social movements. When they take hold, like the US civil rights movement in the 1960s, gangs can gravitate away from crime and violence. In other words, gangs and gang members can change if we pull them with us into movements of resistance and rebellion against racism, poverty, and police abuse.

No, that’s not easy. Drugs, violence, and the street life can be seductive as well as lethal. The police can be counted on for brutality and abuse. But gang members, like all of us, are not just one thing: they are not frozen forever into criminality or a violent life-style. Like us, they are sons or daughters of mothers and fathers; maybe they are religious, perhaps Muslims or Catholics; sports fans or athletes; musicians or avid listeners to hip hop or other beats. The secret to working with gangs is to encourage identities of resistance not identities that glory in violence, bigotry, or greed.

So while gangs, like poverty and racism, aren’t going away soon, they can change. I doubt any movement for real change will succeed unless those on the bottom of society — the more than one billion living in desperate poverty — join the struggle. And that includes their gangs.

Tuesday, August 25, 2009

NATIVE YOUTH GANGS AND VIOLENCE ON THE RISE ON INDIAN RESERVATIONS- WHY?


Gang Violence On The Rise On Indian Reservations
August 25, 2009


August 25, 2009 The Justice Department is trying to combat violence and lawlessness in Native American communities caused by gang activity.

Navajo country recently reported 225 gangs in its territory alone and more reservations noting the increased presence of gangs.

Guest host Jennifer Ludden talks about why gangs are becoming a major issue in Native American territories with Christopher Grant, former Chief of Detectives in Rapid City, South Dakota, and is now a national Native American Gang Specialist. Natay Carroll, a Navajo Indian who is a former gang member, and radio host Harlan McKasato, who is from the Sac and Fox tribe.

Copyright © 2009 National Public Radio®. For personal, noncommercial use only. See Terms of Use. For other uses, prior permission required.

JENNIFER LUDDEN, host:

I'm Jennifer Ludden, and this is TELL ME MORE from NPR News. Michel Martin is away.


But first, starting today and over the next two months, the Justice Department is mounting a high-profile effort to combat violence and crime in Native American communities. Top justice officials are in Seattle today for a listening tour.

In coming weeks, they will travel to New Mexico and Minnesota. One issue, they are likely to hear a lot about an increase in Native American gangs. It's an old problem in some areas, but it's spreading and getting worse as drug traffickers take advantage of loopholes in law enforcement on tribal lands. Navajo country recently reported 225 gangs in its territory.

Joining us now to talk about this is Christopher Grant. He is the former chief of detectives in Rapid City, South Dakota, and is now a national Native American gang specialist. Natay Carroll is Navajo, he's now a sports promoter but is a former gang member who's traveled the country to share his experiences with young people, and also joining us is Harlan McKasato from the Sac & Fox tribe. He hosts a radio program, "Native America Calling". Welcome to all of you.

Mr. CHRISTOPHER GRANT (Former Chief Detective, Rapid City): Thank you.

Mr. HARLAN McKASATO (Host, "Native America Calling"; Sac & Fox Tribe Member): (unintelligible)

Mr. NATAY CARROLL (Member of Navajo Community): Thanks for having us on.

LUDDEN: Christopher, can I start with you and can you give us a sense of the growth and reach of gangs on tribal lands.

Mr. GRANT: Well, the growth and spread of this problem really depends on what you're talking about in Indian country. Certainly, we're seeing an increase in the Midwest , Northwest and Southwest, where the majority of Indian country is located. But not every reservation is affected or impacted by the problem. Certainly, however, over the last five to eight years, there's been a notable and significant increase in gang activity in many tribal communities in that region of the country.

LUDDEN: And you've written that urban, non-native gangs, it's not like that they're moving on to these reservations, they're locally grown, if you will, but there is something of an influence factor.

Mr. GRANT: Yeah, that's correct. This really tends to be, excuse me, what we call a hybrid form of gang activity involving individuals from the tribal communities who will often claim affiliation with a national gang and use their names and signs and symbols but have no connection to the gang other than the name.

Now that's not complete in that regard, and that from time to time we do know that an urban gang influence is transplanted to the reservation. But for the most part, it is a hybrid form of gang behavior. The important point is that it's the same gangster mentality. That's what we need to be concerned about.

LUDDEN: And Harlan, this gangster mentality, I mean is this something that you hear about through your radio show. Do your listeners call in about this?

Mr. McKASATO: Yes, Jennifer, I hear about this problem that Chris just described. We talked about it from time to time on our program, and one of the things that I hear is that there's a disconnect from our traditional Native American culture and our values. So what I'm hearing from our listeners is that, you know, somehow we need to reverse that and…

LUDDEN: What do you mean this disconnect, what do people say?

Mr. MCKOSATO: Well, there is, you know, in our traditional values, I think you're looking for acceptance, you know, from within. You sort of build a relationship within yourself. And what we're seeing now is this, you know, looking for acceptance from outside. And, you know, people on the ground level like Natay, we're looking at people like that to help our young people reconnect back to the culture because, you know, we need more law enforcement. There's no doubt about that, but I think to really tackle this problem from what I'm hearing from people is that we got to get the mindset of the young people to change and it's got to come from the ground level.

LUDDEN: I want to get to law enforcement in a minute. But, Natay, can you tell us a bit of your story. How did you become involved in a gang?

Mr. CARROLL: It was pretty much exactly what Chris was talking about was, you know, the outside influence, the urban influence that actually was a big influence on, I guess you could say the enticement of the whole thing. You know, there's a lot of media stuff that's out there. There's a lot of negative influence within the community, the social community, you know, just everything that has to do within the Native American reservations that have lack of resources, you know, to help our young people to keep them in a positive frame of mind.

LUDDEN: Well, we know that crime is much higher in native lands, there's lots of alcoholism, domestic violence. I mean, are these the things you're talking about?

Mr. CARROLL: Yes, those are the exact things that actually fuel the choice, to make that choice, to make the quick buck, you know, because a lot of time a lot of our young people in the reservations don't have their resource to be able to express themselves in any type of manner other than what resources - limited resources they have on the reservations.

And when you see someone that comes out of the urban area onto the reservation that carried (unintelligible) that's exactly what, you know, the young people in the reservation are looking for and tend to emulate. And, you know, I mean it just becomes something that's informative. Once you have an individual like that on the reservation, you start having a gravitational pull towards that individual because he's had that experience and he's got that reputation.

LUDDEN: If you're just joining us, I'm Jennifer Ludden, and this is TELL ME MORE from NPR News. A rise in gangs on Indian reservations is causing concern. We're talking to Native American radio host Harlan McKasato, former gang member Natay Carroll and national Native American gang expert Christopher Grant.

Christopher, we said that drug traffickers take advantage of a gap in law enforcement on Indian reservations. Can you just explain to me who does have jurisdiction?

Mr. GRANT: Well, first of all, I would just want to comment Harlan and Natay's comments are just spot on in terms of the cultural disconnect and the other elements being referred to.

But to answer your question, okay, one of the issues out there has to do with lack of law enforcement resources or sufficient law enforcement resources. And yes, there are drug traffickers who are aware of that, who have sought to take advantage of that. This is not to suggest that inroads have been made into every reservation, every tribal community, but there are plenty of stories about drug traffickers taking advantage of that situation.

More importantly, they're taking advantage of the market that exists in certain tribal communities. Obviously, we wouldn't have a drug problem if there was not a market for drugs. So, they are exploiting that element as well. When you combine the drug world and the gang world, nothing good comes from that combination. So, this is of great concern as well.

LUDDEN: But is it really a fact that it's more likely to get away with something on a tribal reservation than they would in another jurisdiction? Harlan, is the lack of effective law enforcement an issue there?

Mr. MCKOSATO: Well, I think, you know, I agree with Chris that it's not that way on every reservation. I know - I talk with the attorney general there in Arizona. The former Attorney General Diane Humetewa from the Hopi reservation and, you know, she was explaining that one of the big problems in Arizona is that, you know, we have these interstates that runs, you know, from Mexico right through a lot of the reservations there. So, that's a big problem. It's leads right up into Denver and then it spreads from there. And so, I think law enforcement would help. But, you know, it's going to take more than that, Jennifer. It's - the problem is bigger than just adding more police officers.

LUDDEN: Is there a jurisdictional issue, though? I mean can things fall through the cracks?

Mr. GRANT: Yeah, it can.

LUDDEN: Christopher?

Mr. GRANT: I'm sorry. I didn't mean to jump in. Yeah, the jurisdiction issue in Indian country is complicated as well. I mean, there are various levels. There's tribal law enforcement, BIA Law Enforcement, federal law enforcement, there's PL 280. There's a - it's a complicated maze of jurisdictional issues. And, yes, that to some degree, can be to the advantage of drug-involved individuals to exploit that opportunity to fall through the cracks, as you say.

However, my experience is that most law enforcement in Indian country is your professional, dedicated, aware of the problem, do the best they can with the resources they have.

LUDDEN: Natay, can I ask you as a former gang member, I mean, from - looking back now, what do you think is needed? What could have maybe prevented you from getting involved in a gang or got you out of it earlier?

Mr. CARROLL: Well, there's a number of things, you know, that when I was running the streets and doing my thing, you know, that - you know, I heard and saw that was kind of challenging for me, you know, as an active member. You know, one of the things is, you know, I've - we've always heard the term, let's fight back. Let's take back. And these are real combative words when you put it out there into a community, you know, let's fight for this. Let's fight back. Let's take back. You know, it's almost in a sense you're egging on the gang to resist you.

Now, if you - we were to address this in a different manner to where, you know, we actually have, you know, we're not talking combative. You know, we're fighting back, we're taking back everything, you know, you're not going to really spark any type of negative reaction from the gangs. That was one of the main things that I saw that I always resisted against when I heard, oh, we're going take back the streets or whatever, you know, and we're like yeah, come and try it. I dare you.

LUDDEN: But was there a sense that you could - you said you were able to make a quick buck - that was, you know, an attraction of the gang and that we know the drug traffickers are moving in. Was there a sense you could get away with something that you couldn't elsewhere?

Mr. CARROLL: Oh, yeah. It was a lot easier on the reservation, you know? I mean, the resources of law enforcement to be spread out on a wide rural area was one of the biggest advantages that we had, you know, when it was - when we were running drugs or when we're dealing is that, you know, the place that we could hide was the reservation. That was the place to which to run and stash things, you know, because, I mean, the resource and lack of law enforcement to be in place would just stop those, you know, I mean very rarely did it happen unless someone knew prior that actually called in and pre-notified law enforcement, which is a rare thing.

LUDDEN: All right, just very quickly, we have a few more seconds. Are you all hopeful for the new focus by the Justice Department? Harlan?

Mr. McKASATO: Yeah, you know, I'm real hopeful, because in past administrations you know, there hasn't even been a focus. And so, any type of focus is going to be helpful. But again, I think it's going to take a combined effort. I think, you know, people are going to have to make a connection to the - at the ground level and help to restore their dignity. And like Natay said, you know, offer them some respect.

LUDDEN: Uh-huh.

Mr. MCKASATO: And with that along with…

LUDDEN: We're going to have to leave it there. So sorry. Harlan McKasato is a member of the Sac and Fox tribe and host of radio program "Native America Calling" and joined us from Albuquerque, New Mexico. Also there was Natay Carroll, a former gang member, and we heard from Christopher Grant a national Native American gang specialist and a former chief of detectives in Rapid City, South Dakota. He joined us from his home there. Thank you all so much.

Copyright ©2009 National Public Radio®. All rights reserved.

Thursday, August 6, 2009

MIXED BLOOD NATIVES-THE SILENCE OF INDIAN COUNTRY

MIXED BLOOD NATIVES-THE SILENCE OF INDIAN COUNTRY
BY MIKE(ALI)RACCOON EYES KINNEY



As was discussed in 'Mixed Blood Natives-The Silence of Indian Country' (Part-1),
Quanah Parker as a mixed blood Native made the decision to leave one culture and enter into another culture.

The story of the Cherokee, Chickasaw, Choctaw, Creek and Seminloe has a similar theme as well. The Cherokee culture was steeped deeply into the great Meso-American pyramid temple cities as early as 800 A.D. When the Olmecs, Toltecs, Mayans and Aztecs were moving from North to into the South deep into Mexico and Central America, they quickly absorbed and embraced building their own great pyramid temple spiritual cities they had observed and seen in the great Cherokee cities of the Southeast.

Cherokee intermarriage to both the Mexican and Central Americans would become the norm for the next 300 years. The mixed blood Cherokees would hold a high place of honor within the Meso-American world of Mexico and Central America. For the mixed blood Cherokee of the time were the priests, prophets, engineers and administrators, who were the elite of running the new spiritual pyramid temple cities of both Mexico and Central America. Without the mixed blood Cherokees, the great pyramid temple cities in Mexico and Central America would cease to run, much less function.

The Cherokee started having intergenerational marriage and 'sexual relationships with the Europeans in the early 1700's. Many Cherokee bands and families were quick to see the economic benefits of having trade, land and business dealings with Europeans. In a sense this could be viewed as a classic Cherokee version of the 'hang around the fort Indians'. However this story was not true for the majority of mixed blood Cherokee people of that time!

For the the upper class elite of mixed blood Cherokee of the late 1700s and early 1800s, it was not uncommon for them to have extensive plantations, a lavish life-style that would have not been uncommon in London or Paris and a sizable work force of African slaves. Many well to do mixed blood Cherokee were highly educated in New York, Washington D.C. or even London.

The preference of mixed blood Cherokee men of the time were to marry European or other mixed blood Cherokee women. Their children and grandchildren would follow suit. The new generation of light-skinned mixed blood bourgeoisie Cherokee would wash their hands of and renounce the traditional ways of Cherokee culture and Spirituality.

However, there was another side to the mixed blood Cherokee people, that has been neglected and treated with silence. The story is that of the traditional mixed blood Cherokee that retained their cultural and Spiritual identities.

The traditional mixed blood Cherokee lived along the side of their full blood cousins in the pre-1830's in large rural wilderness areas that were isolated communities of families and bands in vast tracks of land through out the greater Southeast of the U.S.

Even during the days of post Contact, while the Europeans were eco-raping the land, extensive outreach by the missionaries to convert out People by force and the Federals in league with newly established State of Georgia authorities were to use brutal and ruthless tactics to remove remove the Real People from our lands with the discovery of gold, both mixed and full blood Cherokee people still retained an amazing amount of sovereignty and autonomy because they knew both spiritually and culturally they were the Creator's original Holy People.

The Indian Killer Jackson enforced the new Indian Removal Act at the heart land of our Great Cherokee Nation in the mid and late 1830s. Bluecoat soldiers started first with the Cherokee in the new policy or ethnic cleansing, relocation and the reservation system. So began 'Our Trail of Our Tears. where 20,000 Cherokee were relocated to Indian Territory. No one was spared! Not full or mixed bloods or even the bourgeoisie Cherokee were spared from Jackson's vision of hell to kill our People!

However, large pockets of both mixed and full blood Cherokee families and bands did manage to escape and offer a sizable resistance coming from Cherokee country. My own family, the Raccoon Eyes were one such family. My Great, great, great, Grandmother- Polly Raccoon Eyes was born in 1714 in Rowan County, North Carolina, she was a full blood woman of the Eastern Band. When Polly was 12 years of age she was a domestic to the Newsome family. In the year 1726, Polly and the Newsome family walked some 400 miles from North Carolina to our family village in Southeast Kentucky.

They would eventually settle in the high hills and river country at a location called Sooky's Creek. Sooky's Creek was our old historical family village and it had old burial mounds of our Cherokee ancestors dating back so 4,000 years. It was the homeland of the Raccoon Eyes band. Elder Newsome a white Englishman would leave his wife and family to join Polly as his common law wife. From the time she was 18 years of age and older, Polly would bear some 12 sons and daughter in their union.

It was here that the mixed blood lineage of the Raccoon Eyes family would begin at our family village at Sooky's Creek. It was here where the Raccoon Eyes family would fight a successful guerilla war against Jackson's Bluecoat Indian killers.
The mixed blood Cherokee were killing high numbers of Bluecoat soldiers in Southeast Kentucky. However bullets were running low for the long rifles, hunger and starvation were abundant and the hard brutal winters were taking it's toll on the children, women and Elders in the campaign against the Bluecoats and their allies.

The mixed and full blood elders and ancestors had to make the decision to surrender and turn themselves in so they could survive as a People! They were forced to take missionary surname, embrace a alien Deity and the most hideous of act all... to have forced sexual relations with the white conquerors. The ultimate goal and reason our Cherokee men and women did this for was to keep lightening and lightening our skin color until we could 'pass for white'. It was the only way as the Real Cherokee People could survive and not become victims of more ethnic cleansing.

Until a generation of fair-skinned, Blue-eyed Cherokee was created! It was the most painful and heart-breaking decisions that our Elders made at the time! BUT WHAT ELSE COULD THEY HAVE DONE?? But we have fulfilled their dream to be alive and celebrate our survival as a People.

I honor and give thanks to my Elder's decisions to let the Raccoon Eyes family to continue to live and exist! And their are hundreds of thousands of we mixed blood Cherokee people alive today to tell our stories and celebrate that we the REAL PEOPLE are still here! We are just as a part of the history of Indian Country as any other Native people! I always celebrate Native folks who look like us.

Like Quanah Parker who chose to leave his Father's world and live among his Mother's world, I chose some 35 years ago to leave my Mother's mainstream world and enter into my Father's world of being who and what I truly am.....a Native Man!
Cousins, I tell it was the best decision I ever made. To reclaim my Culture, my Spirituality and most importantly my....life!

We can no longer afford as mixed blood People of Turtle Island to sit in silence and ignorance of the reality of who we are as true Native People! We can no longer sit back and attack ourselves, beat ourselves up and pound ourselves for crimes we have NEVER committed. It now time to view we mixed blood Native People, with good self-esteem, good self-worth and good self value. For this was the Creator's plan!
Remember all WE Native People are the Creator's Holy People!

Wado and A-ho my Brothers and Sisters,

Mike(Ali)Raccoon Eyes Kinney

Tuesday, August 4, 2009

TEACHING THE VALUES OF PEACE TO THE NATIVE AMERICA AND THE WORLD

TEACHING THE VALUES OF PEACE

By: Mike (Ali) Raccoon Eyes Kinney






As a Cherokee Native American Activist and a former member of the Richmond California Violence Prevention Movement, I have seen close to 515 homicides in the City of Richmond from 2001 to the present.

The declaration of a 'war on violence' by the Richmond city government was not the panacea, instead it failed miserably.

I have often stated in town hall meetings and on television, the best way to win the 'war on violence' in Richmond is to 'TEACH THE VALUES OF PEACE'.

In the killing fields of Richmond, most of the victims of homicides are youth or young adults. Teaching the values of peace begins with our youth and young adults. From a Native perspective, winning the war on violence begins in the home with a strong, spiritual belief and value system.

We believe that Creator made all generations, past, present and those of the future, holy people. This is what our Elders teach us from the time we are born.

Our families and Elders teach our young people that they must tear away the images and stereotypes that mainstream society has placed upon them as Native peoples.

Violence and killing is not traditional in Native culture, it is a learned behavior from mainstream society.

We teach our youths not to attack, punish or beat themselves up for crimes that they have never committed in regards to racism. Our Elders and families teach our young people to have good self-esteem, self-worth and self-value, for as the original holy people this was Creators plan.

Native people know that it is both family and community responsibility to teach the values of peace to our young people.

We teach our young people honesty and accountability concerning violence. It begins with accepting responsibility for self and acknowledging any past use of violence.

Admitting any wrongdoing, communicating openly and truthfully to renounce the use of violence in the future places our youth on the right path. We place a heavy emphasis that all life is sacred.

The final lesson in teaching the values of peace is quite simple. It is helping young people understand their relationship to others and all things in Creation.

Be responsible for your role, act with compassion and respect, and remember ALL LIFE IS SACRED. Native culture is prevention!

Mike (Ali) Raccoon Eyes Kinney