Turning Points Magazine - Spring 2021

issue 07

TABLE OF CONTENTS Value Native Nation Building

4

Mentorship in Native Country

6

Reframing networking: Indigenous relationality

BY: BRITTANY GENE

Featured Stories

BY: NICHOLET DESCHINE PARKHURST

8

The legacy of Shon Quannie BY: KIM K ANUHO, BRIAN SKEET, CANDACE HAMANA & JUSTIN HONGEVA

Transform Society

12

skoVAXden

15

Native TikTok

BY: STAFF

In remembrance of Shon Quannie, Native Sun Devils reflect on the unforgettable impacts this campus uncle made at ASU and beyond.

The legacy of Shon Quannie BY: KIM K ANUHO, BRIAN SKEET, CANDACE HAMANA & JUSTIN HONGEVA

BY: BOBBI RAMIREZ

Enable Student Success

14

Mansplaining: The struggles of an Indigenous woman scholar BY: DANIELLE LUCERO

17

Beauty behind resiliency BY: KIANNA JOE

Engage Globally

20

She Represents

Native Sun Devil alumnae Reps. Jasmine Blackwater-Nygren and Christina Haswood talk about Zoom university, making herstory, the power of the Native vote, and more.

She Represents BY: TAYLOR NOTAH & NICHOLET DESCHINE PARKHURST

BY: TAYLOR NOTAH & NICHOLET DESCHINE PARKHURST

Leverage Our Ancestral Place & Knowledge

24

More than Something Else BY: ANDRA GUTIERREZ , CHAEL MOORE , ELENA MORRIS, SHAUNTEL REDHOUSE

TABLE OF CONTENTS

& TALLY TOTSONI

ASU's Native Narratives cohort presents: a 100-line Renga poem where 100 Indigenous voices share the myriad of ways they are more than CNN's "Something Else" label.

More than Something Else BY: ANDRA GUTIERREZ , CHAEL MOORE , ELENA MORRIS, SHAUNTEL REDHOUSE & TALLY TOTSONI

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The guidance issue An official publication of Arizona State University GRAPHIC DESIGN

Ryan Allison Brittany Gene Justin Gilbert WRITERS

Brittany Gene Andra Gutierrez Candace Hamana Justin Hongeva Kianna Joe Kim Kanuho Danielle Lucero Chael Moore Elena Morris Nicholet Deschine Parkhurst Bobbi Ramirez Shauntel Redhouse Brian Skeet Tally Totsoni CONTRIBUTORS

Renga collective authors Angela Burks Shawna Peshlakai Arthur Spencer MiKayla Wolf SENIOR EDITORS

Taylor Notah Dr. Bryan McKinley Jones Brayboy COVER PHOTO

(Photo credit: Courtney Lively Photography)

Follow us on social media

Like us! @ASUTurningPoints

Follow us! @ASUturningpointsmag

@ASUTurningPoint

2020, who was as a beacon of guidance and support to many rising creatives as ASU and beyond (pg. 8). We highlight a powerful narrative on the beautiful yet stigmatic journey of mental health (pg. 17); two Native Sun Devil alumnae who are breaking glass ceilings in politics in a Q&A (pg. 20); ASU’s Native Narratives mentorship cohort

With so much to reflect on what 2020 threw our way, our magazine dug deep on what topics we could further explore and share with Indigenous college students. As we dug deeper, we thought about those particularly meaningful stories shared from our grandparents, parents, loved ones and colleagues where their words served as a form of counsel when one was seeking a direction to head toward.

We pursued this idea that counsel is always present for us and can transpire through the form of direct guidance, casual conversation or even by oneself in moments of clarity.

Using shared stories, perspectives and experiences as guidance has always been the heartbeat of Turning Points Magazine, because isn’t that the essence in all of our stories shared as Indigenous peoples?

We catered the stories in this issue to the theme of guidance. We open up our issue vulnerably discussing the challenges of being an Indigenous mentor (pg. 4) followed by tips on networking through a Native lens (pg. 6). We highlight the unforgettable impact left by Shon Quannie, a Native Sun Devil uncle we lost on December 30,

shines a light on the collective voices of 100 contributors across the world who shared in their own words why they are “More than Something Else” (pg. 24); and much more.

Congratulations to our resilient Native Sun Devil graduates! You continued to strive for greatness in the midst of incomprehensible hardship throughout this past year. We see you, we support you, and we will always continue to cheer you on throughout life.

We hope this issue ignites inspiration and imagination within you.

Using shared stories, perspectives and experiences as guidance has always been the heartbeat of Turning Points Magazine.

Sincerely, The Turning Points Team

TABLE OF CONTENTS

Retweet us!

This spring semester was one of new hopes and optimism, a new leaf if you will.

Never before had our publication started off a new semester knowing the vision of what the new issue would already look like, yet

by January our team already had a sense of several stories to touch points on. We have to thank 2020 for that.

Clap for us!

ASU-Turning Points Magazine

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by: BRITTANY GENE DINÉ '21 MS Industrial Design

Mentorship in Native Country

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Industrial design graduate Brittany Gene celebrates her academic accomplishments with longtime mentor and supporter Dr. Amanda Tachine (right). (Photos by: Amber Gene)

“Each experience only adds to the strength & knowledge we will pass on.”

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When you’re the oldest of all your siblings, cousins, nieces and nephews, you automatically become the leader of the pack. It’s not a life you chose, it’s a life that chooses you.

As the eldest child, it’s your job to take care of the pack and teach them lessons that you might’ve not received. It was the most basic form of mentorship.

I’d like to say I grew up translating my childhood leadership experience into a skill, but unfortunately that wasn’t the case. My father had a job in Phoenix and my mother enrolled me into a Tempe school district. I was far from what I considered my home and no one I knew looked like me or even came close to understanding me. When survival was the focus, leadership was an afterthought.

It wasn’t until college and with the help of a mentor that I could feel my leadership instincts kick back in. At first I was nervous to let my guard down because of my previous experiences with the public school system, but then I met Amanda Tachine (Diné) in 2008 when I was an undergraduate attending the University of Arizona. She was my first and only female Native mentor. She wasn’t like others in my past who tried to toss a generic formula at me– she did things the Native way. In one instance I remember coming to her office worried because I had almost no money for food and other expenses. Instead of telling me to “apply” and overwhelming me with a list of things to do, she sat me down and we prayed to the Creator. It was the first time I experienced prayer as a tool of resilience. Later on in life, when I was contemplating a giant career change, Dr. Tachine was there to root me on.

It had been some time since I had last seen her and our lives had changed so much, but nonetheless I could not find a bigger supporter. I cherish our mentor relationship.

Now, as a graduate student, I realize the need for more Dr. Tachines in the world. We need more Native mentors to help bridge the gaps for our Native youth. I'm at the stage in my life where I’m now taking the role of mentor and it's been challenging. I always thought there would be a day that I’d be a confident, all-knowing elder, but that's not how it works.

There are days I have so many questions on what it means to be a leader and a mentor. Other days I question if I'm "Native enough" to even be a mentor for Indigenous people. Those days are the hardest.

In moments like these, I use prayer to ground myself and fight against the insecurities others have placed in me. I also reflect on my mother's words: "Be the best Brittany you can be." While it's simple advice, it speaks truths in so many forms. As a mentor, your job is not to know everything– it's to empower and instill your knowledge, and be the best you in that moment. What you hold in your heart and mind is rare and beautiful because it's uniquely yours. That’s why it is so important that we have Indigenous mentors who share their experiences because the Native experience is unlike any other. So this is my invite to you, to take the journey with me on becoming a mentor. We might slip, we might fall, but each experience only adds to the strength and knowledge we will pass on.

by: NICHOLET DESCHINE PARKHURST HÚŊKPAPȞA & DINÉ Study: PhD in Justice Studies

Reframing networking: Indigenous relationality “The concept ‘network’ is just another way of describing an act that we as Indigenous people already do: showing relationality with others.”

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As an undergraduate, I thought I knew what networking entailed. I attended career fairs and placed my name on lists to receive information about upcoming jobs. At graduate school fairs, I grabbed pamphlets on graduate programs I might be interested in after college. I was doing what I had understood networking to be: attend fairs, hand out business cards, and collect information on future opportunities.

My efforts at these fairs never panned out as I mostly ended up with a pile of business cards and pamphlets but no meaningful connections.

In reflection, I never actually learned how to network or what networking really is about. Social and professional networking is basically using the connections, or people, in our networks to gain or share a benefit, such as a job lead. Social networks are the various people we have connections with, usually along a common interest. We are members of multiple networks, such as our groups of high school friends or work colleagues. Our connections with those in these networks vary from close relationships, like mentors or colleagues, to distant relationships like a peer from high school who we don’t interact with regularly.

Networking events are opportunities to expand our network or join a new one when we meet new people and make meaningful connections.

The concept “network” is just another way of describing an act that we as Indigenous people already do: showing relationality with others. The 6

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Sun Devil Javion Chee presents his research proposal titled "Benefits of data sovereignty: Utilizing GIS to Empower Tribal Nations–Pascua Yaqui Tribe" during a poster symposium for the course AIS: 440 Cultural Professionalism at Tempe Mission Palms in 2019. (Photo credit: Lyonel Tso)

act of relationship building has been useful to our ancestors in developing trade routes, taking care of those in a community, and the gifting and trading of resources. In this sense, Natives have always networked by building mutual relationships with those we’re connected to.

This different perspective definitely changed how I approach and think of networking. Networking is about making a connection with another person, having an authentic conversation, and building a relationship. These connections may, in time, lead to mentors and access to future resources. Networking is also about knowing your value in a relationship and what you have to offer to strengthen an organization or a cause. With this outlook, networking no longer happens solely at networking events but rather in our everyday academic and professional lives. Whether you’re giving a poster presentation on your research, sharing feedback with a peer, or asking questions in a webinar, each interaction is an opportunity to build authentic and meaningful relationships that could be beneficial in the future.

Tips

for building relationships at networking events

Beforehand: Have a game plan Focus on who you’d like to meet and why. Do your research to see which businesses and organizations you have an interest in meeting.

Elevator pitch This is a statement, usually less than a minute, that shares who you are and what you do.

Describe what you have studied/ researched, relevant work experience or prior internship, and your goals. Differentiate yourself from others – describe what value you bring to the table.

Bring a buddy If you’re nervous about meeting new people, a buddy can help you feel more comfortable and confident.

But remember: your goal is to meet new people, so don’t stand by the water cooler only talking to your buddy.

During: Reciprocate the conversation.

Ask what others do. Try to guide the conversation to your benefit by asking questions. Even conversations about commonalities and similar interests build connections.

Make connections with peers.

Meeting peers in your industry could be mutually beneficial for future collaborations or even to share resources and information about other opportunities.

Practice politely leaving conversations.

Conversations should be respectful and polite. In case you’re in a conversation that misses the mark, practice strategies to politely exit the conversation.

After: Make notes about the contacts you’ve made and who you want to follow-up with.

Follow-up communication is important soon after a networking event, especially if you asked a person if you could stay in contact with them or if you told someone you would email them your resume.

Remember that building professional relationships takes time.

Even during the COVID-19 pandemic, the process of networking is the same even if the venue has shifted virtually from the University Club to chat boxes and break-out rooms in virtual events. Still, virtual networking presents unique challenges in making authentic connections or feeling lost in a huge virtual audience. This is where personal follow-ups beyond the virtual chat box can be important.

ASU courses • AIS 440: Cultural Professionalism for undergraduate students •

GRD 791: Preparing Future Faculty & Scholars for masters and doctoral students.

ASU Career and Professional Development Services career.asu.edu ASU Alumni Career and Professional Development Services alumni.asu.edu/services/ alumni-career-andprofessional-developmentservices

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Virtual networking

Take advantage of these university resources:

The legacy of Shon Quannie PHOTO CREDIT: DANNY UPSHAW

The Native Sun Devil community lost one of its own with the passing of Indigenous creative Shon Paul Quannie. Shon, Acoma Pueblo, was an accomplished entrepreneur, business owner of 4X Studio, a design faculty associate and honors faculty at the Herberger Institute for Design and the Arts, and an active member within many professional communities. A Sun Devil at heart, Shon earned a Bachelor of Science degree in industrial design from ASU in 1997 and remained an active alumnus since, often seen at signature campus events, hosting Native American youth during SPIRIT week, and his favorite, ASU football games. Shon is fondly remembered for his infectious humor, unparalleled work ethic and invaluable mentorship that inspired many.

Members of the Sun Devil community share their VALUE NATIVE NATION BUILDING

words on the impacts and legacy that our Sun Devil uncle leaves behind.

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VALUE NATIVE NATION BUILDING

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Unparalleled impacts By: Candace (Badger) Hamana (Hopi) MA Digital Audience Strategies Badger PR, LLC

Shon had a way of bringing people together, making people laugh and advancing causes he passionately believed in. He always tried to say hello to everyone in the room and wanted everyone to feel included. He even created group chats at conferences we all attended so we could meet up during coffee breaks or meals. He was a fierce protector of his fellow colleagues and considered himself lucky to be married to his best friend and wife, Danielle. We served on boards together, most recently with the Hopi Education Endowment Fund, and collaborated on various work projects for the American Indian Chamber of Commerce of Arizona. His work ethic was unparalleled, and his talent and creative design was inspiring.

More than anything, he believed in your success because he believed in your abilities to achieve it. We are all going to miss Shon's leadership, his Native jokes and the positive impact he made on the emerging Indigenous art community. Rest easy, Shon. You will be remembered and loved always, my friend!

(Photo credit: Chris Billey)

Students to professionals: 4X for life By: Kim Kanuho (Diné) ’02 BS Urban Planning, ’05 MA Urban & Environmental Planning Fourth World Design Group, LLC

VALUE NATIVE NATION BUILDING

4X was an ASU student organization of American Indian architecture and design students in the 1990s. The 4X founders were Shon Quannie, Darryle Dohi, Sheldon Preston, Shaun Stevens and Kenly Begay. 4X was established to inspire, sustain and mentor students in the architecture and design fields. With the architecture school’s competitive program, 4X wanted to help students excel in their studio classes, computer design skills and presentations. At our 4X meetings we would talk about what class projects we were working on and find ways to help each other. I remember one weekend, both Shon and Darryle met me at the computer commons to teach me how to use AutoCADD, Photoshop and InDesign. They said I would need to know these computer design programs in my profession, and they were right– I still use these programs to this day as a community planner and designer.

After graduating and in our professional lives, we continued to be there for one another as a 4X family. We encouraged one another, critiqued our professional work, talked about ideas, inspired one another and even lifted each other up.

We believed in each other as students, professionals and designers. We had a saying: 4X for life.

Shon Quannie was such a good man with the biggest Sun Devil heart. He showed true leadership by leading by example and showing true kindness to everyone he met. Everyone who knew him has their own personal connections and memories. I first met Shon on Palm Walk on ASU campus, just near the old American Indian Studies Annex Building. He gave me a flyer to attend a 4X meeting and honestly, I just went for the pizza, but I’m so glad I went because I met my ASU family that day. We all miss Shon dearly and will always remember his kindness, his big hearty Pueblo laugh, his love for Sun Devil football and his passion for design through his Native-owned business, 4X Studio.

++++ “Shon Quannie was such a good man with the biggest Sun Devil heart.

He showed true leadership by leading by example and showing true kindness...”

(Photo credit: Danielle Quannie) 10

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The sounding board By: Brian Skeet (Diné) ’19 BSD Industrial Design, BSA Design Management Brian Skeet Design, LLC

The first time that I met Shon Quannie, I walked into one of my undergraduate design classes at the beginning of the semester and immediately noticed a tall, broad-shouldered, stoic individual. He told everyone to grab a seat with a calm tone, and as the students settled, Shon requested that everyone introduce themselves. As the introductions finished, Shon started giving one of the students a hard time in a “big brother” kind of way. This particular student was notorious for giving instructors a hard time and I was a little nervous for Shon– but he had a way of connecting with students, even the difficult ones. That was Shon, though. It didn’t matter if you were a rude SOB or the nicest person in the world– he’d find a way to connect with you.

We eventually got to know each other more throughout the semester. I found out he was from the Acoma and Hopi tribes and had a design studio called 4X Studio. We started collaborating and giving each other feedback on designs we were developing. He helped develop the 2018 Showdown of the Rez logo and I helped him with “Pams Jams” labels.

This is the first time that I had developed a relationship with an instructor where the instructor and student were collaborators, designing with one another and not the traditional “instructor recites the textbook” way of teaching.

He made me feel like a designer in a non-traditional, organic way.

After I graduated, Shon and I continued to work with each other and we soon created IndigeDesign Collab with Eunique Yazzie, and it took off. We had so much fun working together, making things happen and activating Indigenous spaces, culture and events in the urban Phoenix landscape.

When Shon was alive, I felt so certain and confident in my work. After Shon passed, I was in shock and suddenly found myself right where I began in Design School. Having Shon as a sounding board and talking about design through an Indigenous lens was a much greater foundation for me than I realized. After some time of reflection, in true Shon fashion, he showed me what was already there.

(Photo credit: Danny Upshaw)

The advocate By: Justin Hongeva (Hopi) ’11 BS American Indian Studies, ’14 MS American Indian Studies Resource Development Manager, Hopi Education Endowment Fund

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Please consider a donation to the Hopi Education Endowment Fund or the Fatty Liver Foundation in Shon’s memory.

www.hopieducationfund.org/donate www.fattyliverfoundation.org ASU TURNING POINTS MAGAZINE

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In Hopi, giving tribute to someone who has passed is difficult because in the Hopi perspective, death is something we should overcome quickly, that life is what we should celebrate. The Hopi Education Endowment Fund does our best to adhere to heritage Hopi beliefs, but we also recognize the contributions and legacy that Shon Quannie leaves behind.

Shon was always quick to give suggestions or connect the organization to individuals who he thought could help in our overall mission. He often called me when he had an idea or gave info to possible donors we could talk to. He truly cared about the work that we did. When he showed such initiative, we (HEEF) thought, “We have a wonderful board member on our hands. He would have a hand in our success for years to come.” Most recently, he was elected to HEEF’s Executive Committee with his colleagues recognizing his leadership and what he could contribute to the development of our organization. Shon was a leader and demonstrated that through his actions. Not only did he contribute to the HEEF with monetary donations but also with his time, playing a role in our silent auctions and emceeing the last HEEF Student/ Donor recognition event.

Shon was not just an advocate for the HEEF but for the entire Hopi community. He showed care to the Hopi community and was an advocate for Hopi small businesses, promoting businesses and artists alike. I have learned through his example and will use his teachings to contribute to my community. We are honored to have had Shon a part of our organization and an advocate for the Hopi community.

by: TURNING POINTS

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SkoVAXden

Despite Indian Country being disproportionately hit by the pandemic in 2020, 2021 has provided glimmers of hope and a sense of normalcy to many.

Families are reuniting after months of isolation and separation. Urban Natives are able to travel to their homelands. In-person celebrations are slowly and carefully resuming. All of this has been made possible through the protections of the COVID-19 vaccinations.

Since the vaccines first became available to the public nationwide in early January, tribal communities are racing ahead of the vaccination curve. As of November 17, 2021, the federal Indian Health Service has administered 1,809,309 doses, according to the U.S. Centers for Disease Control and Prevention.

When the pandemic first hit tribal communities, a glaring light was shone on the inequities of healthcare, housing and basic needs such as food, cleaning products and personal protective equipment. Lack of broadband impacted the academics of Native scholars. Although many were unprepared for the disastrous tidal wave of the virus, the deep-rooted sense of Indigenous community care prompted quick responses.

Indian Country’s successful vaccine rollout

is credited to tribal sovereignty in action and the efforts of Native health providers who first prioritized vaccine distribution to elders, essential workers and high-risk individuals first, with the general public following. The Blackfeet Nation in Montana is one example of many tribal nations who have offered their surplus vaccines to non-Natives who were struggling to access the vaccine in their area otherwise. As more nations reach herd immunity, Indigenous community care is extending globally with the Navajo Nation providing aid to India as it battles its second wave this spring.

According to the CDC, the COVID-19 vaccines are safe, effective and reduce the risk of severe illness from the virus that has plagued our communities over the past year. Our fight isn’t over yet as there is still more work to be done. With the availability of the Moderna, Pfizer, Johnson & Johnson, and AstraZeneca vaccines today, we can collectively continue to do our part in the global battle against the coronavirus pandemic. Mask up, stay safe and skoVAXden!

“...the federal Indian Health Service has administered 1,809,309 doses...”

TRANSFORM SOCIETY

Visit our Instagram page for a list of Native health providers in Phoenix providing the COVID-19 vaccines. @asuturningpointsmag 12

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Have questions about the vaccine?

Visit ASU’s COVID-19 vaccine FAQ: eoss.asu.edu/health/ announcements/coronavirus/ vaccine-faqs

#ForksUpSleevesUp

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I got vaccinated for...

Native Sun Devils share about the COVID-19 vaccine “Getting the vaccine was the best way of protecting my youth clients and their families during an unprecedented time. Everyone (should) take a responsible approach about individual, family and community health. As a member of the Pascua Yaqui Tribe, I am currently missing my second season of ceremony for the Lent and Easter season. I feel empty without my culture to ground me. My hope is that people take initiative towards an educated approach to the vaccine so that we can reunite with family and engage in the social engagements we once did.”

– Angela Burks (Pascua Yaqui), Master of Social Work

(Photo courtesy of Angela Burks)

“I received both doses of the COVID-19 vaccine.

I was blessed that I didn't have any side effects other than being exhausted the day after. I believe that we should all be willing to do everything and anything to get back to a ‘normal’ life. I hope everyone is safe, healthy and blessed during these hard times.”

– Arthur Spencer “I received my two doses of the COVID vaccine to protect my family and myself. I had a hard time seeing family before and being OK with that feeling.

I am grateful for the opportunity to get my vaccine by volunteering with Dignity Health at Chandler-Gilbert Community College and helping with the pandemic.

I wanted to be part of something that benefits the community as a whole. I wanted to be part of the solution, not the problem.”

– Shawna Peshlakai (Diné), BS Planning

(Photo courtesy of Shawna Peshlakai)

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“I live in Oklahoma and I already received both dosages of the vaccine. I am a participant in the Moderna clinical trial and I’ve been a participant since August but I received the placebo. So when Moderna got the vaccine, I was given it. I had no side effects for either shot.”

– MiKayla Wolf

by: DANIELLE LUCERO PUEBLO OF ISLETA Study: PhD candidate Justice Studies

ENABLE STUDENT SUCCESS

As an Indigenous woman, pursuing higher education is a daunting task. Dealing with feelings of homesickness, guilt and imposter syndrome are only the tip of the iceberg for many Indigenous women pursuing a degree. An often under-discussed struggle many women face, especially women of color, is the misogynistic and patriarchal micro and macro aggressions made by men. The treatment and dismissive attitude women face in higher education can be a challenge to navigate and even more tough to call attention to.

As a Pueblo woman, I’ve struggled with figuring out why certain phrases like “You’re pretty smart for a girl” or “Don’t worry, you’ll find a husband someday” made me deeply uncomfortable.

They caused me to question if I was imagining these little jabs at my womanhood by my male counterparts. After talking with other women of color, I learned that many of these instances of misogynistic treatment were in fact harmful and there were techniques that I could use.

For our character Febe, mansplaining is something she struggles with greatly. Learning how to interrupt a man when he’s mansplaining her dissertation research or her area of expertise is something that takes practice.

Mansplaining seems minor, but it builds up over time and can lead to feelings of insecurity and self-doubt about your knowledge and ideas.

Simply put, mansplaining is the act of a man explaining to a woman something she already knows, is common sense, or she already mentioned earlier. In this issue's comic, Febe offers some tips on how to deal with mansplainers that is rooted in her Indigenous auntie upbringing!

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Mansplaining: The struggles of an Indigenous woman scholar

What I think is important to understand...

LET ME EXPLAIN...

Here we have a classic example of mansplaining. There are many types of mansplainers and it can be hard to realize when it’s happening! Luckily, Febe has had wonderful Indigenous women mentors that have helped her cultivate two techniques for dealing with a mansplainer!

Approach #1: Once the mansplaining starts, look the person straight in the eyes and give your best Auntie glare.

Imagine this person just took the last piece of frybread and didn’t even offer to split it with you, or if they said, “Your clan isn’t even that traditional.” Yeah, that glare- you know the one!

Approach #2: Try to find a natural break in his sentence or just interrupt mid-sentence if you have to. Depending on who the person is, use one of these phrases: Boss/Supervisor: “Thank you.

I’ll be addressing questions and comments at the end.”

Good friend: “I’d love to hear your opinion after I finish expressing mine.”

Random person: “Thanks for that.” (Some people just aren’t worth your energy.)

Gah, you sure like to explain things to me and I didn’t even ask you a question.

by: BOBBI RAMIREZ NAVAJO ’18 BA Journalism & Mass Communication

“

Pride is what I felt watching Indigenous content creators...

”

TRANSFORM SOCIETY

In the spring of 2020, I hopped on TikTok like a lot of other people who became bored when businesses started closing down and we were told to stay home. I felt tired of Instagram and all the beautiful yet carefully edited photos. I often caught myself comparing my features and clothing to girls strategically posed, styled and edited.

“This is toxic,” I thought. “I’m not even actively trying to compare myself. I know these photos are edited, I know clothing or material items don’t make a person. I know I'm Navajo and that I shouldn't expect myself to look like influencers.” So I pushed away from Instagram and took down all my personal photos, a move I’ve done two or three times before. Getting off Facebook wasn't easy because it meant losing contact with people I had known since elementary school and leaving my garden, neighborhood and Navajo groups. I decided to leave because I never felt connected with anyone or understood my culture more, no matter how many groups I joined.

Growing up off the Navajo Nation, I often feel ignorant about my own culture, embarrassed to ask questions. I was raised in border towns like Holbrook and Farmington where style and beauty standards favored non-Native people. Being on Instagram and Facebook, I still felt like a foreigner in my own country because I rarely saw people who looked like me. I logged onto TikTok not really looking for anything or anyone to relate to. I work in digital marketing, so it is important for me to be knowledgeable about upcoming social media platforms and their capabilities. Yet, I found myself shocked after clicking through a few videos by how much TikTok was able to zero-in on not only my interests but parts of me that I wasn’t in touch with anymore, like being Native American.

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“

... I feel optimistic for the future of our people staying connected.

Sharing our stories is so important.

(Photo by: Bobbi Ramirez)

My “For You Page” began to flood with Indigenous content creators young and old from all over the world who shared traditions, prayers, songs, stories, and art. I’ve learned about throat singing, the history of missions, men’s braids, and issues still affecting our people today.

Pride is what I felt watching Indigenous content creators, and it wasn’t hard to find them after I liked a few videos with the tags #Indigenous, #Native, #NativeAmerican and #NativeTikTok. Unlike Instagram and Facebook, these tags were not overrun with the same repeating or irrelevant content. One of the first videos I watched was a 15-second video with dancer/singer Tia Wood (Plains Cree, Salish) @tiamiscihk. In the video, Tia

takes a viral video and “makes it Indigenous.” Like many Native TikTok content creators, Tia seems proud and confident to share her traditions in a contemporary way. It wasn’t long before I found TikTokers from tribes all over the world proudly donning their traditional clothing and dance regalia alongside music samples of Rihanna’s “Desperado” or A Tribe Called Red’s “Electric Pow Wow Drum.” It was inspiring to say the least. Short videos of Native strength, beauty and resilience came through my phone repeatedly. I began to feel not only inspired to learn more about my culture but proud of who we are. When I watch TikTok videos with Native creators, I feel optimistic for the future of our people staying connected. Sharing our stories is so important.

Bobbi’s favorite Native TikTok creators @kkymonn Kymon Palau is a Tongan and Diné creator whose videos feature important conversations about issues affecting Indigenous people and their communities.

Kymon’s top videos work to dispel Indigenous stereotypes and share cultural knowledge.

@ohkairyn TRANSFORM SOCIETY

Kairyn is a Nakota Sioux creator whose videos are a mixture of comedic skits and serious conversations that advocate for mental health, Two-Spirit/ Indigiqueer rights and cultural awareness. My favorite videos of his are Indigenous parodies of Sex and The City, Aunty Wears Prada, and Rezmas Poem.

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@brettstoise Brett Mooswa is a Cree creator living in Loon Lake, Saskatchewan, Canada. His videos are pure Indigenous comedy poking fun at Native stereotypes through short skits.

@jayhosteen Jay Hosteen is a Navajo husband, father and teacher living in the Tuba City, Arizona, area. If you like lighthearted skits about Nálí’s frybread and life on the Navajo Nation, his videos are for you.

@thatnativebaddiebrandooo Brandon is a Navajo Two-Spirit creator living in Tuba City, Arizona. His videos are a mixture of personal stories and experiences including how to dodge rez dogs in Crocs to relationship advice.

by: KIANNA JOE

DINÉ

Major: Journalism

Beauty behind resiliency

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Groggily I start to wake up. The smell of cedar and smoke covers my senses. The cold air coming through space at the bottom of the tipi washes over my face. I hear the drum, gourd and my father’s voice. My Nálí hastiin blows into the whistle outside the tipi. After the fourth one, I roll over and sit up. My tsiiyééł looks more like a ball of yarn, my moccasins slowly unwraps, and my jewelry leaves an imprint on my red face. My mom pulls me close into her lap and tells me to start singing with her. I think to myself, I don’t know the songs, so I opt to play with the sand.

The last time I could breathe happily.

The next time I heard these songs, they were mourning the loss of my father. Rather than playing with sand or being held by my mom, I slept in my family’s van with my crying sisters. I heard the faint chants, I saw the outlines of my family praying inside the tipi. The glow of the fire continued to radiate throughout the night. I looked up into the sky and saw the smoke turn into the stars. I let a tear slip and quickly fell back to sleep.

He told me, “Shiyázhí, learn these songs.

Shiyázhí, pray for yourself. Shiyázhí, be ready for your kinaaldá. Shiyázhí, ‘ayóó ‘áníínísh’ní.” I tried. I cried singing his songs, I cried praying to Diyin Dine’é. I cried as the time of my kinaaldá came and passed. I cried feeling no love for myself. Heartache dissolved the love he gave and the warmth I had. Gone were the days I could freely run into the field at my Nálí man’s house. Gone were the days I could hear him singing. Gone were the days that I could run to him and cry. The day I wanted him more than anything was when I was told I shouldn’t have said anything.

I should’ve stayed quiet. The day the friends who I thought were there for me turned to the people I hated the most.

A long time ago, “way go back,” Navajo families were ripped apart. The children were forced to travel hundreds of miles away to boarding schools. Parents left not knowing whether their children were alive or not. These children are being abused into staying silent. They love that. They will give you opportunities for staying quiet. They say you can attend the greatest college in the country by keeping your mouth shut. They all of a sudden have connections for “American Indian” students since you didn’t say anything. That silence holds decades of trauma. It

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(Clockwise:) Shiprock, New Mexico; Kianna and her paternal grandfather after a day of running errands in winter 2020; Kianna (right) the preschool graduate gifting her little sister a flower and bear. (Photos courtesy of Kianna Joe)

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holds an Indigenous student being called a “Bloody Indian,” having their hair cut, being mocked by her class and getting called a squ*w. That silence came at a cost for Indigenous students a century ago, and it continues today.

I yelled at everyone. I pulled my hair so hard, I started crying from the pain instead. I scratched my legs yelling I wasn’t pretty. In high school, the scratching, crying and self-hate turned into panic attacks. They turned into several nights at the hospital.

They turned to keeping my feelings to myself. When my dad sang and held meetings, he always talked about the bad and ugly “things.” He would pause the drum, the gourd and the praying. Nothing but the cracking in the fire and night animals could be heard. He would say in Diné bizaad, “Nothing comes easy. Everything has a cost; sometimes those things have a really ugly cost. You might not be sick physically, but you are sick in the heart and mind. Tonight I pray for your heart to be healthy again.” The many nights I cried, screamed and panicked, I remembered all the ugly that came with death, colonial society and history, not just in my family but my community. When my sister took me to my first therapy appointment, I sobbed out the words, “I want to love myself.” I cried for the rest of the session explaining how I hate that I hate my work and who I am.

I want to see my work and love it. I want to see my face and body and love it. The hate crept up on me in every activity I did. No matter how far I got into

Resources: Phoenix Indian Medical Center Behavioral Health Clinic 602-263-1518 To set up care, established patients can call the Behavioral Health Clinic for telemedicine services.

“Being able to come back with a healthier mindset and loving yourself completely is beautiful.”

ASU Counseling Services 480-965-6146 eoss.asu.edu/counseling/about-us/location-andhours Same day services, no appointment is necessary Call or walk in, be seen anytime at one of ASU’s four campus locations.

EMPACT’s 24-Hour ASU-dedicated Crisis Line 480-921-1006 Crisis Text Line Text HOME to 741741 to connect with a Crisis Counselor. Free 24/7 support at your fingertips.

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my mental health journey, I felt like I was running in circles. Every time I thought I was tough enough, a new obstacle appeared and I would cry again. But what I didn’t see was every time I encountered the obstacle I had overcome previously, I wasn’t affected like I used to be. I didn’t curl into myself and hurt, I took that challenge and continued to walk forward. When my dad prayed for me to heal my heart, a part of that prayer was for me to realize how beautiful my strength is. To see how strong I am.

At my happiest moments, I laid in it. I soaked up every memory, the songs that played during the moment, the smells, the “vibe.” I held onto it and I made the effort to feel that happy again. Two years ago, I hid in the shadows of my own reflection. I ran away from warmth and love. I tore myself down and apart for the sake of other people. Today as I am mid-way through the second semester of my sophomore year at ASU, I found out that I actually do like to be hugged, I am not my dad, I am allowed to be sad, I can be mad, I have a voice that is valued, I know my work is good because it makes me smile, it makes want to rewatch or re-read over and over again.

Trauma is exhausting. It’s ugly and it’s painful. When you think you’re done, you find a new memory that hurts. There is beauty behind resiliency. Being able to come back with a healthier mindset and loving yourself completely is beautiful.

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by: TAYLOR NOTAH DINÉ

by: NICHOLET DESCHINE PARKHURST HÚŊKPAPȞA & DINÉ

’18 BA Journalism

Study: PhD in Justice Studies

She Represents Two Native Sun Devil alumnae are making herstory as they are changing what leadership looks like in our governments and communities. Reps. Christina Haswood, D-Lawrence, and Jasmine BlackwaterNygren, D-Red Mesa, made national waves when they became the youngest sitting legislators in Kansas

and Arizona respectively. In an April 2, 2021, interview with the Turning Points Magazine podcast, they shared insight about their unique pathways at ASU, navigating Zoom university, Indigenizing spaces, and the power of the Native vote. This interview has been edited for length and clarity.

Rep. Jasmine Blackwater-Nygren at her swearing-in ceremony in the Arizona House Chamber. (Photo credit: Robby Sherwood)

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were doing. Luckily, I had the parental support to do what I wanted to do.

This was my first time away from home and getting homesick, trying to figure out this big university system. I’m so glad for the Native American student success centers.

They were the ones who definitely helped keep me on track.

Jasmine Blackwater-Nygren: When I was a young kid, I would look through the Navajo Times and I would go all the way back to the classifieds and say, “What are the needs of the Navajo Nation?” All these attorney positions (would) always open. In high school, I knew that I wanted to be an attorney. I knew by the time I was a senior in college, I wanted to go to ASU because it is close to home and ASU Law has one of the best Indian Legal Programs in the country, period… Throughout law school, I set myself up to come home. I passed the bar last October and I was getting ready to take the Navajo bar… (then) I was appointed.

You both completed chapters of your higher education pathways amid the pandemic. What were your personal experiences with Zoom university?

Rep. Haswood shared the historic moment that she was sworn into the Kansas House of Representatives on a TikTok video that went viral. (Photo courtesy of Christina Haswood)

How did ASU pop up on your radar? What were your experiences like?

J.B.N.: It was my last semester of law school when the pandemic hit. Definitely the biggest challenge was doing the Indian Legal Clinic on Zoom. We went home for spring break and then we weren't allowed back on campus. I ended up going back home. It was a real struggle to do Zoom university up on the rez. We don't have reliable electricity so we can't have my laptop, the coffee maker and air conditioner on, so you had to choose– what do you want? It was hard, I couldn't make coffee and do easy things– I had to make it on the stovetop or I couldn't have my air conditioner on if I was going to be in class because it’s just not strong enough to do that. Just the simplest things (like) securing Wi-Fi was such a headache. For a long time I was just using the hotspot off my phone and then I realized that wasn't going to be enough. Zoom university is hard, especially living on the rez and trying to deal with these infrastructure problems that we’re all well aware of as Native people.

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Christina Haswood: I always made it a goal to go to ASU after high school, but I financially couldn’t afford it. I told my counselor, “I want to go to Arizona State.” We looked at the ASU nursing track… then found the community health area to be it. After I graduated with my associate in science, I made that transition to ASU. It wasn’t the prettiest transition. All my community and tribal college people out there can relate that the pace of it is so different. I fell flat on my face when I went to ASU. I came out of Haskell with a 3.8 GPA, cum laude. Then my first semester at ASU, I was on academic probation (with) a 1.2 GPA. I was like, “What did I get myself into?” I was the first in my family to go to a big state university. We did everything wrong– we took out the max amount of federal loans, paid for textbooks full price, we didn’t know what we

C.H.: One of the obstacles was getting a desk and a proper office chair and I was like, “I can wait it out. We’ll be back in school.” This was at a time we didn’t know how harmful the pandemic was going to hit us and on our homelands, in our communities. So school was pretty much closed and I just had like a really flimsy office chair that I used to do my makeup... but that really wasn't doing it, my back started to hurt. I was lucky enough to have my younger brother who bought me a new laptop that really helped as well. I was so glad to have that type of support and to finish my master’s in public health and defend my thesis. Running for office blended in, too, because I got asked to run in April or May (of 2020) and then I ended up filing in May. It was crazy to run a campaign.

The 2020 election showed that the power of the Native vote can truly change the game in politics. Native American voters turned up at the polls and turned Arizona blue. What are your thoughts on the impact that Native Americans have during election season?

C.H.: I think it's an exciting conversation. What happened in Arizona was really exciting and that energy definitely came here to Kansas. One of the things about being one of the few Natives in office here, I got asked a lot, “How do we turn out the vote? How do we create policy, get the conversation going that there’s Native voter suppression happening in the state of Kansas?” One of the biggest things here in Kansas we’re fighting is getting advance ballots, mail-in ballots a thing. It was granted because of the pandemic, but here in the Statehouse we’re really trying to fight for this to be a permanent way to cast your ballot. There's some harmful voter suppression legislation happening here in the Statehouse where it would be a crime to turn in someone else's ballot. They don't think about how someone is elderly or disabled, don’t even have a car– you can't physically take in their ballots to the ballot box. We also have issues with people that mail in their ballot with a postage system. In the pandemic around Christmas time, in the general election a lot of our UPS systems were slowed down. People felt like they couldn't really trust that system, so we really tried to spread the message here about using ballot boxes. My district didn’t even have a ballot box for the primary election, so it's really interesting to see how voter suppression happens.

J.B.N.: You can't deny the political power of Natives in Arizona. We look at the districts that turned blue, that are blue and they're all correlated with tribal nations... It's always interesting to me when I see that partisanship of the Native vote, especially in a state like Arizona where we're always almost in the minority, but now we're seeing that change and it's because of Native vote. I'm so incredibly hopeful for the future of Arizona. I think every election we turn more and more purple, maybe we'll turn more blue.

Obviously our state went blue for the presidential election, but we still have the Republican governor, a Republicancontrolled Senate, Republican-controlled House and unfortunately that does mean a lot of voter suppression bills do get passed in the House and Senate. But what can we do right? It's hard. The best that we can do is organize, get the Native vote out there, and continue to advocate for better voter protection bills.

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What is it like for you both when you’re in the Capitol building, you’re in those spaces where historically speaking, Native Americans rarely had a seat at the table?

C.H.: When I first got sworn in, I wore our traditional outfits– velveteen skirts, jewelry, my tsiyeeł, moccasins and everything. I got into the House chamber... looked around 22

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The '20 ASU law alumna holding a Navajo rug that she wove in her 3L year.

(Photo courtesy of Jasmine Blackwater-Nygren)

Rep. Jasmine Blackwater-Nygren (Diné) represents District 7 in the Arizona House of Representatives. As the youngest member of the House at the age of 25, she was appointed by the Apache County Board of Supervisors to fill a vacancy left by District 7 Rep. Arlando Teller in February of 2021.

Blackwater-Nygren graduated in 2020 from ASU’s Sandra Day O’Connor College of Law with a JD and Indian Law Certificate.

and thought, “Oh man, what kind of policies, conversations or intentions were made in this room to suppress, dehumanize Native peoples, people of color?” We look at Brown v. Board of Education that happened here in Topeka.

When you come into the Kansas Statehouse, you come in from the basement of the Visitor’s Center and the first thing you see (is a picture that) says “First Peoples” showing the Indigenous peoples of Kansas. Seeing that everyday walking into this building really puts into perspective how we weren’t supposed to be here.

The government at all levels tried to suppress us.

Surviving genocide, “Kill the Indian, Save the Man.” How is that interpreted here in the state of Kansas? That always runs through my mind when I see pictures of old Supreme Court Justices. I look at the paintings and there's no people of color, there's no Indigenous representation.

“

They broke and shattered glass ceilings, had their hands down and pulled me up, and left the ladder down.

Rep. Ponka-We Victors (Tohono O’odham Nation) is the first female Native American state legislator. I believe there hasn’t been a Native American state senator in the state of Kansas to my knowledge. I came in with Rep. Stephanie Byers (Chickasaw Nation) so we’re third and fourth... I'm so glad to have mentorship from Victors. I (also) have my auntie's on the congressional level, Congresswoman Davids (Ho-Chunk Nation), Madam Secretary Haaland (Pueblo of Laguna). They all led me to be here today. They broke and shattered glass ceilings, had their hands down and pulled me up, and left the ladder down.

Rep. Haswood in front of the Kansas Capitol building. (Photo courtesy of Christina Haswood)

Rep. Christina Haswood (Diné) is a public health professional and represents District 10 in the Kansas House of Representatives. At the age of 26, she became one of the youngest members of the Kansas Legislature and is only the third Native American in her state’s history to join the House. Haswood graduated from ASU in 2018 with a BS in public health.

Search for "Turning Points Magazine Podcast" on all podcast streaming platforms to hear this interview in full!

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J.B.N.: LD7 has always historically been represented by a Navajo person and this goes way back to when the district lines were drawn. Navajos have always had a say in who their state representatives are and it's always been a Navajo person, even though there's eight different tribes in the district. Navajo has such a huge population, and they come out and vote. Even when not a lot of them come out and vote, it's enough to get a state representative elected most times. I’ve come into this long history and legacy of other Navajo serving in this position. When I walk into the House onto the floor, it's not new for them to see a Navajo in this position or (to) see a woman of color. What is different is my youthfulness. Being 25, I might be the youngest LD7 representative there has ever been.

What's also different is that Arizona has this long history of recognizing its tribes, even though it doesn't feel that way. Having such a big part of Arizona being tribal lands and then you add on to that Navajo being such a big voice when it comes to state politics, having that voting base gives you a voice... The tribal voice matters and always has mattered in state politics, especially when you consider the history of Indian gaming in Arizona. People in the House care what Natives think and they care what positions we take. Whether or not they vote that way is a different story, but they're aware that we’re there… People have this deep sense of pride when it comes to having Natives in the state of Arizona, which is not the experience of Rep. Haswood where Natives have maybe been overlooked in the state legislature, whereas in Arizona we've always been very prominent and always been a voice.

It's a big weight, and everyday I'm very honored to be in those spaces.

Spotify

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by: ANDRA GUTIERREZ AKIMEL O'OTHAM & MEXICANA Major: Sustainability

ELENA MORRIS DINÉ Major: Psychology

More than something else During the 2020 election, CNN’s live television coverage of the election aired a graphic representation of the voters participating in the presidential election. The graph showed a category for “white,” “Latino,” “Black” and “Asian” voters.

The only representation of Native voters was “something else.” This treatment of Natives as “something else” instead of being fully themselves and a foundation of society in the United States isn’t new, but it was especially stinging in light of the fact that Natives were one of the last “groups” to receive citizenship and voting rights in this country, as well as the fact that Native votes impacted the election in big ways. In Arizona, for example, the Native vote was so great that it helped turn the state from red to blue.

This year, our ASU Mellon-funded “Native Narratives” mentorship cohort decided to engage this phrase for our

“I am the seeds growing through drought and piercing through concrete.”

– Andra Gutierrez (Akimel O'otham, Mexicana) Photo credit: Courtney Lively Photography

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entire semester. Rather than our conversations and work being simply a “response” to the disrespect and erasure CNN showed us with this phrase, we decided to focus on the many, multiple, myriad ways we “are” in this country and beyond. One iteration of that conversation was to create a variation on a “Renga,” which is a Japanese form of poetry. Our Native Narratives cohort, in collaboration with Turning Points Magazine, collaborated to collect 100 lines of poetry from 100 Natives across the world. We asked each person to give us a single line of poetry that began with “I am...”

We are proud to present this Renga as a collective imaginating of who we are as autonomous and collective peoples, in relationship with our lands, languages, families and waters. We are so much more than something else.

– Natalie Diaz (Akimel O’odham, Mojave)

by: CHAEL MOORE DINÉ Major: English – Creative Writing

I am a Verb, an act of Creation.

I am the seeds growing through drought and piercing through concrete.

I am what my ancestors prayed for.

I am planting seeds like stories in the decolonial elsewhere to feed my spirit and train my body to take back what is owed.

I am an important piece of the universe.

I am swimming in a river of Ancestors, dreaming of the open sea.

I am the girl who sits at my grandmother’s feet as she weaves stories.

I am Bitter Water, Edge Water, Towering House, Into the Water, a son, a father, a warrior, a child of the Holy People, I am Diné.

Shí éí Nahasdzáán, Tó, Níłch’i, dóó Shándíín, Diné nishłį.

I am a mother of two precious children.

I am Hante, named after my great-grandmother.

I am aware that in the 21st century, the Native American battle against the colonists is still very real.

I am growing my hair out because my ancestors were forced to cut theirs.

I am urban, I am rez, I returned to the land of my ancestors, they said it’s time to heal.

I am Haudenosaunee. I am “else” only if “something” is defined by someone else.

I am a child of a farm worker.

I am the lines in my great-grandmother’s hands.

I am strong with courage.

Blood quantum doesn’t define me.

I am a Diné woman, a five-finger being living in harmony.

I am valued and relevant, individual and communal; I am our history and our future.

I am a dreamer of impossible things.

I am the edge of the knife, my ancestors the belly of the blade, we have been subjected to heat and pressure, I am a good knife.

I am undefined because you haven’t caught up to me yet.

I am everything my ancestors fought and prayed for.

I am a weaver of knowledge for our head start children.

I am a reminder of failed genocide.

I am the child who chooses to be what I want to be.

I am a thought made true by those who envisioned I could be unapologetically Diné.

I am the next in line.

I am a mother finding my way in this world to keep our traditions alive for my children.

I am the protector of my culture.

I am yesterday, today and tomorrow.

I am an Indigenous early childhood educator, helping children acknowledge the potential they have in this world regardless of how society views them.

I am a feminine deity who protects the voices of those who don’t speak, a hero to some, and a villain to others.

I am one strand, among many.

I am more than someone because I am what my ancestors prayed for.

I am resilience and strong leadership, humility and tradition.

I am the son of Gladys and grandson of Vera; matriarchs of the Water’s Edge clan.

I am a soft star that shines in the night sky.

I am blue, with no clue.

I am adrift and untethered, searching for “home.”

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I am the one that is the Stopping Place.

I am the one who broke the high school dropout cycle.

I am like a raindrop; unnoticeable by myself, unstoppable with my Native Nations!

by: SHAUNTEL REDHOUSE DINÉ Major: Nutrition (Dietetics)

I AM STRONG

I am a strand in the forever developing design of the Bitter Water people.

I am not my mental illness.

I am where I stand on my reservation.

I am my mother’s and father’s son… AIRBORNE ALL THE WAY! I am of upper village.

I am singing horse songs, I be a medicine man.

I am a dog mom of six rez mutts.

I am Custer’s last barber.

I am one they call warrior mouse.

I am all that I am and more– a happy, independent and healthy Diné Woman.

I am The People, not Something Else.

I am nature, connected to all of life on Mother Earth.

I am a unique, charismatic Indigenous leader.

I am the voice of our language and culture.

I am that for which I am… strong, residual, everlasting.

I am from the best of two worlds on grandma’s land, I am from the teaching moments.

I am the voice and advocate for our children in foster care and grandparents raising grandchildren.

I am 500 years of resilience.

I am Lakota and Navajo.

I am a spotted horse dancing to the falling rain.

I am an arrow, shot from the bow of my ancestors.

I am a nizhóní Diné Asdzáán.

I am a girl who loves kitties.

I am still here.

I am my mother’s son, she is her father’s daughter, he is his mother’s son, and she was here before Arizona was a state.

I am of my beautiful islands mother, and of my sacred blue water father.

I am from a place where there is no farms, but it’s called Many Farms.

LEVERAGE OUR ANCESTRAL PLACE & KNOWLEDGE

I am all my ancestors couldn’t be.

I am the voice of healing the intergenerational trauma of Indian Boarding Schools.

I am a storyteller of my culture to the future generations.

I am the proud daughter of a boarding school survivor.

I am daughter of Tsiiłchin Bii’ Tó (Sumac Spring) and Bit’ahnii (Folded Arms People clan).

I am thankful for those who have lived before me.

I am a teacher, giver and protector of life– I am a Diné father.

I am breaking the intergenerational cycle of historical trauma.

I come from the past, living in the present, striving for a better future…

I am a sewa, rooted in the desert. I am grounded, I belong here.

I am the daughter of matriarchs who passed down family stories of strength, love and laughter.

I am an interconnected part of the all life and I support regeneration and Indigenous gardens.

I am waking up, again, in a country that has wanted me dead since before it was 26

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by: TALLY TOTSONI DINÉ Major: English Literature

I AM DREAMING

born, and maybe this is why all my breaths feel like choices.

I am the courage that ran through my ancestors’ veins.

I am strong.

I am a young Indigenous woman who holds the strength of my ancestors who fought and sacrificed themselves for our lives and cultures’ existence today—now that’s something else.

There are currently five Indigenous women architects in North America, I want to and will be the sixth.

I am the first First Nations woman to become an architect in Canada.

I am the alphabet spelled out numerous ways.

I am ogichidaakwe, a woman of boats and canoes and kayaks who sings for water.

I am nourished by the land, the waters, and grateful for the work of my ancestors; their courage and tenacity lifts my spirit.

I am the blood, sweat and tears of warriors.

I am a sage burning, elderberry cleansing, turtle shell rattling, Nakwaánish (songs of death) singing, prayer offering, carrier of a traditional practice, and a son of Payómkawichum, People of the West.

I am everything else; the water, the wind, the land, and the daughter of strong Chumash and Ohlone brujas who survived your genocide with intellect, magic and a connection to this land.

I am a jar of my mother’s tears that shape-shifts in the sunlight.

I am the living definition of resilience and the proud descendant of thousands of ancestors standing behind me.

I am dreaming.

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This renga is a collective authorship of the following people: Rose B Simpson (Santa Clara Pueblo). Andra Gutierrez (Akimel O’otham). Joshua Hathaway (Anigilohi).

Maria Hupfield (Anishnaabe, Wasauksing First Nation, Canada). Tosa Two Heart (Oglala, Húŋkpapȟa Lakota). Deborah A Miranda (Ohlone Costanoan Esselen Nation). Rosa Frutos (Confederate Tribes of Warm Springs). Lance Morris (Navajo). Earl Morris Sr (Navajo). Tria Blu Wakpa (unenrolled Native American ancestries). Hante Blu Wakpa (Cheyenne River Sioux). Darice Sampson (Seneca Nation). Mathis Quintana (Jicarilla Apache). Davina D Morris (Diné). James Thomas Stevens (Akwesasne Mohawk). Cecelia Zepeda (Tohono O’odham). Marisa Elena Duarte (Pascua Yaqui Tribe). Valenda Catha (Gila River Indian Community).

Savannah Jacobs (Oglala Lakota). Victoria Morris (Navajo). Dyani White Hawk Polk (Sicangu Lakota).

Bryan Brayboy (Lumbee). Cannupa Hanska Luger (Mandan, Hidatsa, Arikara, Lakota). W Tsosie (Diné).

Davina D Morris (Diné). Veronica Green (Klamath Tribe, Cuban). Kimberlie Beeson (Colorado River Indian Tribes, Hopi, Diné, Akimel O’odham). Martha Ludlow Martinez (Salt River Pima-Maricopa Indian Community).

JR Claw. Chael Moore (Diné). Trinity Neskahi, Miss Fort Mojave (Fort Mojave Indian Tribe). Lorene Sisquoc (Fort Sill Apache, Mountain Cahuilla). Liz Willcuts (Yankton, Rosebud Sioux). Keenan Leanord (Diné, Zuni).

Skyla Wakole (Kickapoo Tribe in Kansas). Ladainian Morris (Diné). Jessica Montoya (Mescalero Apache Tribe). Lexus Allen (Navajo). Sgt. Juneau, Tiffany (Blackfeet Nation, San Carlos Apache). Sarah Bruce (Akimel O’odham). Angela Marianna Burks (Pascua Yaqui Tribe). Cherise Lukacs (A-wi-i-na-ge-e-hi). Colin Ben (Diné). Richanda Whiteman-Davis (Navajo, Northern Cheyenne). Melaney Tso (Navajo). Roshelle Wagner (Navajo). Deborah Teller Tsosie (Navajo). Brittany Leonard (Navajo). Ashton Tso (Navajo). Sgt. Darrell Whitman (Gila River Indian Community). Shynelle Tallman (Hopi). Tryan Morris, 7 years old (Navajo).

Sydney Joe (Navajo). Carrie Calisay Cannon (Kiowa, Oglala Lakota). Isaiah J Johnson (Navajo). Shauntel Redhouse (Diné). Jesse Crabtree (Navajo). Triston D Anthony (Diné). LeAndra Madalena (Diné). Akimel O’otham (River People). Jerrod Rosson (Chickasaw Nation). Derrith Watchman-Moore (Diné). Elisia Manuel (descendent of the Apache Indians, Hispanic American). Otakuye Conroy-Ben. Dineyah Ben, 5 years old.

Chance Begay. Christina A Rodriguez (Lower Brule Sioux Tribe). Delilah Gilmore (Navajo). Wayuwita Ben, 8 years old. Loretta Salazar (Tohono O’odham Nation). Donald Jacobson (Southern Chiricahua Apache).

Stephanie Mushrush (Washoe, Filipina). Tally Totsoni (Diné). Marissa Armstrong. Lushanya Echeverria.

Melissa Yazzie (Pima, Navajo). Nora L Cherry (Payómkawichum, Luiseño, Mission). Tasheena Upshaw, she/her (Diné). Alexis Ustariz (San Carlos Apache Tribe). Henry Moore (Diné). Maleena Deer (Onk Akimel O’odham, Kiowa, Creek). Sylvia Rios (Pascua Yaqui Tribe). Savanna Castorena (Yaqui). Cynthia Soto (Sicangu Lakota, Puerto Rican). Brook Colley (Wasco, Eastern Cherokee, Japanese, Irish, Citizen of the Eastern Band of Cherokee). Arianne True (Choctaw, Chickasaw). Dina de León (Pascua Yaqui Tribe). Philip, 7 years old (Muckleshoot). Nina Polk (Sicangu Lakota, San Carlos Apache, Navajo, Quechan). Cheyenne Moore (Diné). Wanda Dalla Costa (Saddle Lake Cree Nation). Celeste (Muckleshoot). Kimberly Blaeser (White Earth Anishinaabe). Stasie Maxwell (Iñupiaq from the Village of Unalakleet). Ian Teller (Navajo).

Charlie C Devers (Pauma Band of Luiseño Indians). Christine, Howard Sandoval (descendant of Obispeno Chumash, Chalon Ohlone people of California). Billy-Ray Belcourt (Driftpile Cree Nation). Martha Redbone (Cherokee, Choctaw, African American descent). Hubert McCord (‘Aha Makav).

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Center for Indian Education Arizona State University P.O. Box 871311 Tempe, AZ 85287-1311

We would like to thank the following for their TREMENDOUS support in developing Turning Points.

Laura Gonzales-Macias Annabell Bowen Jacob Moore Amanda R. Tachine Lindsay Kinkade Heidi Easudes Natalie Diaz Deborah Chadwick Rep. Jasmine Blackwater-Nygren Rep. Christina Haswood Courtney Lively Mark Tennyson Justin Gilbert Office of the President ASU Enterprise Marketing Hub American Indian Student Support Services Office of American Indian Initiatives ASU Native American Alumni Chapter Native American Journalists Association IndigeDesign Collab Courier Graphics Corp.

Congratulations! to Class of 2021

Brittany Gene

Mariah McGhee

Savannah Jacobs

These graduates are prime examples of Native Student Success.

Turning Points Magazine would like to congratulate Brittany Gene, Savannah Jacobs and Mariah McGhee and thank them for their years of sacrifice, hard work and dedication to make Indigenous student stories visible throughout their undergraduate and graduate studies.

If you are interested in contributing to Turning Points, please email us at TurningPoints@asu.edu