Cobell and Pigford Settlement Signed by Obama

Cobell Case - or at least part of it - finally settled:

Native Americans and black farmers got some long-awaited justice Wednesday when President Obama signed landmark legislation awarding them payments for years of unfair treatment by the federal government.

But others still are waiting - Hispanic farmers, female farmers and more than 100 Native American tribes - with their own list of grievances.

The BBC has excellent background reporting and information on the other cases still waiting for settlement:

Like most farmers in the US, he and his family were entitled to grants and low interest loans, particularly when harvests were poor due to weather or other circumstances outside their control.

But while his non-Hispanic, white neighbours received payments on time, he says his were delayed or the paperwork was mislaid...

Unable to continue farming and deeply in debt, Mr Garcia, 57, submitted to foreclosure and his 628-acre family farm in New Mexico was sold to a neighbour for a fraction of its market value.

This settlement is an important step in the right direction. And the open issues are also an important reminder that injustice now is something we may be paying for later, so maybe we ought to be more vigilant about it now. I don't think an economic argument for justice is the one that we should be making, but perhaps it is one that will work.

Race and Schools

Race affects the suspension rates of schoolchildren:

In many of the nation’s middle schools, black boys were nearly three times as likely to be suspended as white boys, according to a new study, which also found that black girls were suspended at four times the rate of white girls.

School authorities also suspended Hispanic and American Indian middle school students at higher rates than white students, though not at such disproportionate rates as for black children, the study found. Asian students were less likely to be suspended than whites.

No Justice for Native Women

There is a long history of serious problems in the investigation and prosecution of violence against Native women. An excellent two-part background article here explains some of the reasons for that. Now there's another case of what is, at best, a "bungled investigation":

From 2005-2007, at least one serial rapist posing as a police officer spent two years sexually assaulting a minimum of 17 teenagers as young as 13 years old. The crimes were not investigated—and the public was not notified of the threat—until 6 months after the first rape occurred... The BIA task force...closed the case two months later after arresting three men. Members of the task force eventually received cash awards and national commendations for their work.
But The Republic...found that the agents bungled the entire investigation, without regard for whether the real rapist was caught. Lack of evidence ensured that U.S. attorneys were unable to prosecute the suspects fingered by investigators, and a string of emails sent between BIA agents reveal that they knew the rapist was still at large.

The original article is also full of links to a range of sources on these issues.

Satire and Stereotype

One of the issues with satire is that it relies so heavily on the audience knowing it's satire. If you don't know that Stephen Colbert is playing a role and espousing views he disagrees with, you aren't getting the joke (and The Colbert Report becomes an entirely different show). With good satire - and I think Colbert is an excellent example - you have to get the joke. I don't think you really can watch that show and not recognize the satire, because the writing is skillful enough that you are aware of it working on the "real" and on the satirical level. You don't sit and wonder if it's really satire, or worry about what happens when someone doesn't see the satirical point and takes it seriously. Family Guy, I think, also tries to walk that line, but judging by audience responses, has not been doing so very successfully; too many people aren't recognizing the satire, and while you can kvetch about what's wrong with the audience, I think that audience is a vital and almost interactive part of good satire, and you ignore it at your peril.

Which brings me to this article/essay from Newspaper Rock. Unsurprisingly, it involves the South Park writers. South Park is another show that people argue about a lot, and I think sometimes what they do works, and sometimes it doesn't, and again, a lot of it is about audience. It's much harder to satirize something that most of your audience isn't really aware of, and you just can't do it in the same way, and expect it to have the same effect, as satirizing something people know and can understand on multiple levels. For example, when South Park does antisemitism (which South Park excels at), most people get the joke and understand they're supposed to be laughing at the antisemites, not the Jews. (However, it's precisely this issue which made me nervous when I heard the show was going to air in Germany.) But when South Park satirizes Indian stereotypes, I'm not so sure the audience gets that they're supposed to be laughing at the stereotype - not at the Indian. (And frankly, I'm not convinced the writers know that either.)

Well, yes...the characters did mention once or twice how odd the Japanese "Indians" seemed. But there was no deep or enlightening commentary on the subject--just the characters' noting the obvious. I'd say it's a stretch to call that a "satire." If a kindergartner draws dinosaurs dressed as cowboys and Indians, is that a clever satire or a juvenile daydream?

It's the difference between laughing at and laughing with. You're supposed to be laughing at the stupidity of the stereotype, which puts you in solidarity with the people being stereotyped. When satire isn't written skillfully enough, with enough audience awareness, what happens is that people are laughing along with the stereotypes, not at them - and they're seeing them being reinforced instead of questioned.

Arizona Tries to Ban Ethnic Studies Courses

Arizona is in the process of passing a bill that targets ethnic studies classes.

A bill that aims to ban ethnic studies in Arizona schools was signed into law Tuesday by Gov. Jan Brewer, cheering critics who called such classes divisive and alarming others who said it's yet another law targeting Latinos in the state...

HB 2281 bans schools from teaching classes that are designed for students of a particular ethnic group, promote resentment or advocate ethnic solidarity over treating pupils as individuals. The bill also bans classes that promote the overthrow of the U.S. government.

Aside from the obvious problems, I am disturbed that the bill authors clearly think that ethnic studies classes promote resentment (rather than understanding), or that instructors in these classes are incapable of treating students fairly.

"Playing Indian" at the powwow

This essay - which starts with a discussion of several non-Native women showing up at a powwow in costumes that one commenter charitably describes as "sexy Pocahontas" - raises a number of interesting issues about educating non-Natives about Indian issues, and the sometimes fine line between engaging with a culture and mocking it.

But powwows, at least in areas that are not majority-Native, tend to invite non-Native spectators, encourage their participation in things like intertribal dances, and allow time and space for education about Native history and powwow traditions. I think that’s a great thing. Powwows show the vibrancy and currency of our cultures and evolving traditions; they show we are still here, that traditions are strong, that our communities exist and will continue to exist. They expose thousands of people to Native cultures that they may not ever encounter otherwise. They allow for Native artists and craftspeople to make a living selling their jewelry and art.

However, this openness and encouragement of non-Native participation creates a fine line–we want you to come, to learn, to watch, to engage; but that doesn’t mean it’s ok to mock our cultures in your attempts at participation.