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Reading #1: Myth 21, "Indians are victims and deserve our sympathy." This reading strongly disagrees with the common idea that Indigenous people are only quiet sufferers who should be assisted. It asks that this story of victimization be considered and reinforces the courage and freedom of Indigenous populations. It is clearly stated in the text that "Indians are not helpless victims but active participants in the contemporary world." (Myth 21, p2). This statement points out the need to go beyond compassion and appreciate the integral part that Indigenous Communities play in their hardships. It additionally advocates for actual solidarity as well as cooperation. It recommends readers perceive Indigenous groups as actors in their own stories instead of people who need to be compassionate. Question: How might change the way people think about Indigenous people, from seeing them as victims to viewing them as enlightened agents, change society's views and rules? What can individuals do to bring concerning this evolution? Reading #2: "The Memorandum of Solidarity with Indigenous Peoples" It is clear from the Occupy Oakland memorandum that the United States was founded as an imperial nation on stolen Native American land. This demonstrates the importance of accepting and rectifying this past and involving Indigenous peoples while building a new society. The promise to "Decolonize Oakland" and "Decolonize Wall Street" (Barker, n.p.) reveals the willingness to engage with colonialist words and start the healing and forgiveness process. The reading makes you think profoundly about what it means to incorporate Indigenous knowledge and their points of view in more significant social movements. Question: How can the principles spelled out in this declaration be applied to other social initiatives? What problems come up when Indigenous viewpoints are incorporated into these movements? Reading #3: Whyte 2017 NO DAPL: The Dakota Access Pipeline, Environmental Injustice, and US Settler Colonialism This reading discusses individuals who fought against the Dakota Access Pipeline. It demonstrates that environmental discrimination is connected to settler colonialism. "We must remember we are part of a larger story," says LaDonna Brave Bull Allard in a very moving way. We are still here, we are still in danger of dying" (Whyte 2020, p2). This quote shows the struggle for Indigenous people to keep living on their ancestral land. The text breaks down the complicated DAPL problem and illustrates how the justice system, rights for Native Americans, and business interests conflict with others. It makes people think carefully about how the DAPL case is a clear example of how these problems intersect, along with what that may entail for future conflicts over the extraction of resources. Question: How does the DAPL case show more significant global issues encompassing environmental justice, Indigenous sovereignty, and business profit? How can people deal with these problematic relationships in the years to come? Video #1: Democracy Now! 2016, "VIDEO: Dakota Access Pipeline Company Attacks Native American Protesters with Dogs and Pepper Spray"

This video displays precisely the battles between Native American demonstrators and the Dakota Access Pipeline company that utilized dogs and pepper spray in their fights. As the video continues, it becomes an impressive illustration of how tense things are around the DAPL problem. "No matter what," said one of the protesters in the video. "We're not going to let this pipeline go through." They can try to stop us, but we will not give up. This phrase speaks all about how resilient Indigenous activists are when they are subjected to forced around. As you watch the video, you might think about how the use of force against Indigenous protesters in the DAPL case is an indicator of how Indigenous voices frequently go unheard in social change and environmental promotions. Question: In what ways does the protesters' address in the face of substantial opposition challenge structural measures to silence Indigenous voices? How can this kind of resistance assist in altering what is known about Indigenous rights in environmental activism? Video #2: Etienne Aurelius w/ Jason Mamoa 2019, "WE ARE MAUNA KEA" The film goes into exhaustive detail about the Hawaii Mauna Kea protests, illustrating how crucial it is to safeguard sacred Native American sites. A powerful message that extends beyond the screen can be heard in the work of Etienne Aurelius and Jason Mamoa: "We stand for Mauna Kea." This firm statement summarizes the intention of preserving cultural heritage against the interests of business and growth. The video makes you think deeply about how the Mauna Kea protests changed familiar stories about growth and advancement by highlighting how important cultural heritage is in shaping and encouraging environmental action. Question: What lessons can other environmental movements learn from how the Mauna Kea protests showed how cultural preservation and battling against corporate interests can go hand in hand?

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