What's going on in Indian Country...

I doubt people who live in NoLa care about they lol

 

I've tried some of her soap!

 

This thread got me thinking about a legit question: Why do we have Columbus Day? Turns out President Harrison decreed it as an olive branch to the Italian community after several Italians were lynched in New Orleans following a period of anti-Italian rhetoric.

It’s beyond ironic to read this proclamation from Trump when the whole reason we even have the holiday is because of anti-immigrant sentiment that precipitated anti-immigrant violence.

 

In the you learn something new every day department, did you know that Hoover’s vice president was an American Indian?

https://en.wikipedia.org/wiki/Charles_Curtis

 

The latest defense bill (!?) includes a provision giving the Lumbee Tribe recognition.

If this goes through, this means within the next decade, there’s gonna be a big ol’ casino, probably not far from South of the Border (iykyk), on I 95.

This will be bad for the Cherokee, who have opposed federal recognition for the Lumbee for this very reason, as many folks who now go to the Qualla Boundary for their gambling needs will find the near-certain Lumbee casino more convenient.

The movie Blue Velvet is set in Lumberton NC, but it’s nothing like the real Lumberton. I think David Lynch thought it sounded like the kind of town he wanted to set the movie in; there’s an early joke where the LUMBERton radio station is WOOD. Get it? But the fictional Lumberton isn’t a triracial community, to put it mildly.

 

I saw this lady mentioned on my FB feed the other day.

She was listening to the last man on Earth who could speak his people's language—and he was dying, taking 3,000 years of history with him unless she could write fast enough.
Louisiana, 1933. Mary Haas sat on a wooden porch in the suffocating summer heat, her notebook balanced on her knee, watching an elderly man named Sesostrie Youchigant carefully form words in a language no one else understood.
He was the last fluent speaker of Tunica. When he died, the language would die with him.
Mary was 23 years old. Most linguists her age were studying French or German in comfortable university libraries. Mary had come to Louisiana on what many called a fool's errand: trying to save languages everyone agreed were already dead.
The academic world had written off Native American languages of the Deep South. Scholars called them "moribund"—already dying, not worth the effort. These weren't prestigious languages like Latin or ancient Greek. These were the tongues of conquered peoples, dismissed as broken dialects spoken by uneducated elders in remote communities.
Why bother documenting what couldn't be saved?
Mary thought that was exactly backward. If these languages were dying, that made documenting them urgent, not pointless.
She'd grown up in Richmond, Indiana, studied linguistics at the University of Chicago, and realized something that haunted her: entire civilizations were vanishing without anyone writing down what they knew. Not just words—cosmologies, jokes, prayers, ways of understanding the world that existed nowhere else.
When a language dies, you don't just lose vocabulary. You lose unique grammatical structures that express ideas impossible in other tongues. You lose oral histories stretching back millennia. You lose the accumulated wisdom of people who lived in relationship with the land for thousands of years.
In 1933, Mary arrived in Louisiana with grant funding for linguistic fieldwork. She'd heard about Tunica speakers in Marksville Parish. When she got there, she found Sesostrie Youchigant—and learned he was essentially alone. There might be one or two others who remembered fragments, but Sesostrie was the last person who'd grown up speaking Tunica as his first language.
The weight of that hit her. This man carried an entire civilization in his memory.
So she sat with him. Day after day, in the brutal Louisiana heat, she listened.
Sesostrie would speak, and Mary would transcribe—not just words, but every phonetic detail. Tunica had sounds that didn't exist in English. Mary had to invent notation systems to capture them. She recorded verb conjugations, grammatical structures, syntax patterns.
It was exhausting, painstaking work. A single word might take an hour to document properly—its pronunciation, its variations, its usage in different contexts, its etymology if Sesostrie remembered.
Mary would sit for eight, ten, twelve hours, writing until her hand cramped, because every moment mattered. Sesostrie was elderly. She didn't know how much time they had.
And she was racing against more than just his mortality. She was racing against cultural suppression that had been ongoing for generations. Native children had been forced into boarding schools where speaking their languages earned beatings. Entire communities had been pressured to abandon their heritage, told that speaking Indian languages marked them as primitive, backwards, obstacles to progress.
By the 1930s, that campaign had nearly succeeded. Languages that had been spoken for thousands of years were down to a handful of elders.
Mary worked with Sesostrie for months. Then she moved on to other endangered languages, always following the same pattern: find the last speakers, document everything, preserve what could be preserved.
In 1935, she found Watt Sam—the last known speaker of Natchez. The Natchez people had once been a powerful chiefdom in Mississippi with a sophisticated culture and complex ceremonial traditions. By 1935, their language was down to one man.
Mary spent months with Watt Sam, filling notebooks with Natchez vocabulary, grammar, and oral traditions. She recorded creation stories, historical narratives, descriptions of religious ceremonies that no one had practiced in decades.
She was doing salvage linguistics—trying to save fragments from complete collapse.
Many of her colleagues thought she was wasting her career. She could have been publishing papers on well-documented European languages, building a conventional academic reputation. Instead, she was spending years in the field, working with elderly speakers of "dying" languages that would never have practical use.
The work was isolating. Mary often worked alone in remote communities, dealing with difficult conditions, limited funding, and the emotional weight of knowing she was documenting final breaths of ancient civilizations.
But she kept going. Through the 1930s and 1940s, she documented Tunica, Natchez, Koasati, Alabama, Choctaw, and Creek. She became one of the world's foremost experts on Southeastern Native American linguistics.
Her documentation was meticulous. She didn't just collect word lists—she recorded grammatical structures, phonological systems, syntactic patterns, and oral literature. She captured how these languages actually worked as living systems of communication.
Then she published. Academic papers. Dictionaries. Grammar guides. Between 1940 and 1970, she produced some of the most important linguistic documentation in American anthropology.
And then her work sat in archives. For decades. Gathering dust.
The languages she'd documented continued dying. Sesostrie Youchigant died. Watt Sam died. The communities moved on, speaking English, trying to survive in a world that had spent centuries trying to erase them.
By the 1980s, Tunica was extinct. No fluent speakers remained. Natchez was gone. Several other languages Mary had documented existed only in her notebooks.
That should have been the end of the story.
But in the 1990s, something unexpected happened. Native communities began reclaiming their heritage. Young people wanted to learn the languages their grandparents had been forced to abandon. Tribes started language revitalization programs.
And they discovered Mary Haas's work.
Those dusty notebooks suddenly became priceless. Because Mary had documented these languages with such thoroughness, tribes had the materials they needed to teach them again.
The Tunica-Biloxi Tribe used Mary's documentation to create language classes. They built curriculum from her grammar guides. They extracted vocabulary from her transcriptions of Sesostrie Youchigant's stories.
Today, there are people learning Tunica—a language that was extinct—because Mary sat on that porch in 1933 and wrote down everything Sesostrie told her.
The same thing happened with other languages she'd documented. Her work became the foundation for multiple language revitalization programs. Tribes used her materials to create dictionaries, develop teaching materials, and train new speakers.
Mary had built bridges across time—connecting communities to ancestors they'd been forcibly separated from.
She couldn't have known this would happen. In the 1930s, revitalization seemed impossible. The assimilation campaigns were too successful. The languages were too far gone.
But by preserving the languages completely—with all their grammatical complexity and cultural context—she gave future generations a chance.
Mary Haas went on to become a professor at UC Berkeley, training the next generation of linguists. She published extensively, received numerous academic honors, and was recognized as one of the founders of American descriptive linguistics.
She died in 1996 at age 86, having spent six decades documenting endangered languages.
Today, her legacy isn't just academic papers. It's living speakers of languages that were supposed to be extinct. It's children learning words their great-great-grandparents spoke. It's communities reconnecting with ancestral knowledge.
Because one woman in 1933 decided that these languages mattered. That the last speakers deserved to be heard. That even if a language was dying, its final words were worth recording.
She sat in the heat and listened while everyone else looked away.
She wrote while others dismissed her work as pointless.
She preserved what everyone said was already lost.
And seventy years later, her notebooks became resurrection documents—bringing languages back from extinction, allowing cultures to reclaim voices that had been silenced.
Think about what Mary Haas actually did. She wasn't a wealthy philanthropist who could fund programs. She wasn't a politician who could change laws. She was a young linguist with notebooks and patience.
That was enough.
Because she had the foresight to document completely, and the dedication to do it right, she created resources that would matter decades after the original speakers died.
Sesostrie Youchigant couldn't have imagined his words would be taught to children born in the 21st century. But because Mary wrote them down with meticulous care, his language survived him.
That's not just preservation. That's an act of defiance against cultural extinction. It's a refusal to let erasure be final.
History celebrates the people who make dramatic gestures—the revolutionaries, the inventors, the public figures. Mary Haas did something quieter but no less powerful: she sat with elders and listened. She honored knowledge that society had devalued. She preserved what others dismissed as worthless.
And in doing so, she saved entire worlds.
The next time you hear about language revitalization programs, about tribes teaching ancestral languages, about communities reconnecting with cultural heritage—remember that it's often possible only because someone decades ago did the unglamorous work of documentation.
Someone sat in the heat with the last speakers. Someone wrote down every word. Someone believed these languages mattered even when the world insisted they didn't.
Mary Haas was that someone.
She couldn't save the languages from dying the first time. But by preserving them completely, she made it possible for them to be reborn.
That might be the most important thing you can do: create the possibility for resurrection, even when death seems final.
She listened when speaking your language could get you beaten. She documented when everyone said these languages were already dead. She preserved when the world said there was no point.
And now, nearly a century later, children are speaking Tunica again—learning words from an elder who died before their grandparents were born, transmitted through the notebooks of a woman who refused to let silence be the end of the story.
Mary Haas proved something crucial: even when you can't prevent loss, you can still preserve enough to make recovery possible.
She was 23 years old, sitting on a porch in Louisiana, writing as fast as she could while the last speaker of a 3,000-year-old language shared his inheritance with her.
She couldn't stop the language from dying.
But she could, and did, make sure it could live again.

 

There was a great Mexican movie on that topic, Sueno in otro idioma.

My Anthropological linguistics prof at Wyoming was teaching the Shoshone how to speak Shoshone. We once asked her how many languages she could speak. Her response was "only 6 fluently, but I can get by in 80 or so". She would rip out of the air sentences in Turkish, Icelandic and even Rapanui. She truly inspired me to be better with my language abilities.

She was the hardest professor I ever had, but also the best. She once gave me a D+ on a paper, which shocked me. I went up and asked her about it and her response was "you can do better". It was clear she was going to grade me based on my potential, not a curve based on what other students did.

 

You should have said but I am a christian!!

 

https://www.google.com/amp/s/abcnew...-violated-civil-rights-law-changing-129497082

Trump's DoE, civil rights department, which has not answered or taken up any civil rights abuse or discrimination complaint, found the time to go after school for trying to be conscious and change his name from Thunderbirds to T-Birds.

 

I can't vouch for that, but Tom's of Maine makes good stuff. Between that and their syrup, those New Englanders know how to live.

It'd be even more beautiful up there if it wasn't so damn cold in the winter.

 

You're replying to my post from 3 Mos ago. I hope you've been using some of Tom's stuff since then and not just starting today.

 

I used to, then it was no longer available.

 

I don't understand. I don't have an issue with getting rid of troublesome titles but are we talking about the car, the wine, or the watch?

 

Believing in federalism isn’t necessarily stupid and reactionary and evil and racist and stupid.

But as it is practiced today, it is all of those things, so much so that I had to write “stupid” twice. I probably should add another evil and a racist.