Hope: Some lessons learned

experiments with combined samples of more than 200 infant participants, we found that 9- and

14-month-old infants prefer individuals who treat similar others well and treat dissimilar others

poorly. A developmental trend was observed, such that 14-month-olds’ responses were more

robust than were 9-month-olds’. These findings suggest that the identification of common and

contrasting personal attributes influences social attitudes and judgments in powerful ways, even

very early in life.”

HOPE: Some lessons learned

The amount, type, and frequency of violence that exists today is unfathomable if one

considers all of different types and factors that have been discussed above. The rates and types of

violence against Native women is one subset within the many different variations of violence we

see today. And, like most other violence it has a multi-faceted, layered, and complex history. In

the United States, a major focus is now on gun violence where drive-by shooting once dominated

the news. Now, it’s mass murders and mass killings. A mass killing is defined as the killing of three

or more people. In 2017, there were 346 mass shootings. By November 2018, there were another

307; and there is no end in sight on how to stop this epidemic – nor have any reasonable

proposals been accepted on how to end gun violence.

Violence can be found in the media, religion, newspapers, books, video games, movies,

online, and in sports; it shows up in churches, at weddings, funerals, political rallies, in fast food

restaurants, and during war and peacetime; it spews out of the mouths of religious and military

leaders, judges, teachers, police officers, politicians, and radio personalities; it occurs in shopping

malls, parking lots, on the road and off the road, in schools, daycares, and among the rich and

among the poor. It has no boundaries.

Violence is pervasive and has existed throughout human history. The brutal, sustained

violence, directed by God at Native people via settlers, rewarded them with an entire continent

of resources. In the old testament, God has a much, much higher kill ratio of people than Satan.

The origin of violence is something that most don’t talk about until after it occurs – that is,

acknowledging and admitting our natural human tendencies towards violence and aggression.

Instead, violence is often treated as an aberration that occurs among those that are suffering from

some level of deprivation, affliction, sickness, or an emotional imbalance: Normal people are not

violent. Or it suggested that violence arises due to an individuals or group’s own fault for their

lack of positive, normal, and ideal attributes and qualities. While some have asked if today’s

violence is “the new normal,” a mountain of compelling evidence says differently.

So, violence pays, it’s widespread, it’s in our genes, God approves of it, and those that

experience and suffer from greater levels of violence deserved it and had it coming. That said,

controlling and resolving violence may represent one the greatest modern challenges to

humanity. There may one day be cures for some of the most virulent diseases and disorders, but

a cure for violence? That may be a very long way off. So, what do we have in the meantime?

Harper and Entrekin’s (2006), “Violence Against Native Women: A Guide for

Practitioner Action” publication is an excellent resource and offers numerous examples and steps

that can be taken to prevent, address, and heal the violence perpetrated against Native women.

This work discusses the evolution of violence against Native women, the response of the United

States, efforts to respond to violence, barriers to justice and healing for survivors, and guidance

for practitioners. There are a few areas that have been investigated in this report that may be

helpful to Harper and Entrekin’s body of work:

1. Violence must be decolonized. The colonization of violence peddles the belief that violence was an important social, political, and religious tool used to civilize Native women and communities. The brutal violence inflicted upon Indigenous Peoples is rarely acknowledged by settler politicians, governments, religious groups, educators and education systems. Pointing out and challenging this brutal, ongoing violence, and linking a good deal of it to

2. 3. 4. 5. settler colonialism is an important decolonizing methodology. Violence is overwhelming a problem of male behavior. Men kill, murder, maim, intimidate, and harass many, many times more frequently than women. Problematic male behavior provides an important commentary on the breakdown of community relationships between Native men’s groups and societies and the training of younger males. In the past older, healthy men provided guidance, role modeling, and mentorship to young men and boys that helped to mediate the violence and the warrior tendencies of young men. A number of the Alaska Native Women’s projects (ANW) in this study have described how they are involved in restoring this connection, by helping older Native men to engage younger men in traditional

activities and healthy behaviors. Settler colonialism plays an important role in the level of violence against Native women and its effects, processes, and structures must be discussed and mediated. As Harper and Entrekin (2006) have said, the history of violence against Native culture and present federal prohibitions that restrict the protection of Native women are problematic. In what ways does this happen? (1) Settlers remain on Indigenous lands and have pushed Native people to much smaller traditional territories or into foreign urban areas where survival can be difficult and community cultural support absent or fragmented; (2) Settler colonial laws, beliefs, values, and behaviors advance settler interests while subjugating those of Native peoples; and (3) Settler society has established its identity and sovereignty as preeminent and Native peoples have accommodated it, even if it diminishes theirs. Some of the projects share how they are using various political and social activist approaches to address the effects of settler

colonialism. A lot has been written about the disproportionate rates of violence against Native women. However, it is important to do a lot more exploration of the rates of interracial violence and perpetrators. What is the profile of the offender and the victim and how can Native communities mediate the threats and vulnerabilities? In addition, young Native girls and women might be educated about the greater threats of interracial violence (and this is not to say that interracial violence should not be studied as well). Preemptive interventions with younger non-Indigenous perpetrators who are likely to commit violence against Native

women and girls could be beneficial to prevention. Violence must be contextualized in the past and present. The individual, relationship, community, and societal factors that drive violence must be elaborated on and decolonized in greater detail so that appropriate interventions can be made.

6. 7. 8. 9. Humans are a fearful species. Education can be undertaken to understand the evolutionary, social, and cultural roots of fear and how it drives tension, anxiety, aggression, hate, disgust,

bullying, suicide, and violence. The Doctrine of Discovery (The Papal Bull, “Inter Caetera”) issued by the Catholic Church spread violence against Native peoples through genocide, murder, enslavement, rape, and dispossession. This document which should be repudiated by the Catholic Church. It should be studied by young Native men and women to understand it connection to the history of

violence against their ancestors and how it is connected to the violence in their communities. The protective factors against violence (p.26) must be studied and implemented where appropriate. These are factors and situations that could be shared with young Native people who could role play and practice how to build healthy, high quality friendships, social support with each other, community collectivism, and cooperation and sharing. Several of the projects in this study have been focusing their work on improving relationships and

community connectedness and support. Violence is ubiquitous. Children and youth should be able to view some media that shares some less violent situations under the guidance of adults, teachers, and elders, so that they process it and come up with alternative solutions that they would engage to minimize or prevent it from happening. Violence should not be treated as an aberration.

10. Religious groups have used God as a weapon of violence against others who look different or have different beliefs. Research shows a large percentage of people see God as a critical, authoritarian, or distant being who is to be feared. A small group regard God as a benevolent, kind, and embracing being who wants us to love and have compassion for everyone. It is important to educate children and adults that if one believes in a fearful or distant God it activates your amygdala an older, more primitive part of the brain that is associated with fear and aggression. If one believes in a loving God it activates a newer part of the brain called the anterior cingulate cortex, which is involved in love, compassion, and empathy.

11. Research strongly suggests that violence is embedded in our nature and genetic profile. This reality is an important conversation that should be happening between parents, teachers, adults, grandparents, community leaders, and youth. Remember, children see difference at a very early age and studies show that they are prefer individuals who treat other similar to themselves well and are okay with others harming others that are dissimilar (see p. 38 - 39).