Abodja, Adinda, Adnyamathanha, Adyinuri, Aghu-Tharngala, Agwamin, Aji, Alawa, Algan(Wig-), Alngith, Alura, Alyawarre, Amangu, Ami, Amurrag, Anaiwan, Andajin, Andigiribinha, Angkamuthi, Anguthimri, Anindilyakwa, Anjingid, Antikirinya, Arabana, Aragawal, Arawari, Aridinngidhigh, Arngam, Arrernte, Awabakala, Ayabadhu, Ayerrerenge, Ba rangu, Ba:na, Ba:nggala, Baanbay-Ahnbi, Badimaya, Badjalang, Badjiri, Bagandji, Baganu, Balardung, Balgalu, Balmawi, Banambila, Bandjagali, Bandjin, Banjgaranj, Banyjimad, Baraban, Baradaybahrad, Baramangga, Baranbinja, Baraparapa, Bardi, Bardrdala, Barunggama, Batjala, Bayali, Bedaruwidj, Bemba, Berrkali, Biangil, Bibbulmann, Bidawal, Bidia, Bididji(Gugu-), Bidjara, Bigambul, Bilamandji, BilinBilin, Bin-gonginad, Binbinga, Bindal, Binggu, Binjarub, Birbai, Birdingal, Biri, Birladapa, Birniridjara, Bolali, Bouliboul, Brabirawilung, Brabralung, Braiakaulung, Bratauolung, Buan, Bugongidja, Bugula, Bujibada, Bujundji(Gugu-), Buluguda, Buluwandji, Bun wurrung, Bunara, Bundhamara Punthamara, Buneidja, Bungandidjk (=Buandig ), Bunggura, Bunuba, Bural-bural, Buranadjinid, Burarra, Cabbee, Coastal Lamalama, Da:rdiwuy, Da:wa(Gugu-), Dadi-dadi, Dagoman, Daguda, Dainiguid, Dajoror, Damala, Dambu-gawumirr, Danganegald, Dangbon, Darambal, Dargudi, Daribelum, Darkinyung, Darmarmiri, Daungwurrung, Debidigh, Dhaapuyngu, Dhalla, Dhalwangu, Dhanggagali, Dhanggatti, Dharug, Dharumba, Dhawa, Dhayyi, Dhiyakuy, Dhuduroa, Dhurga, Ding-Ding, Diraila, Dirari, Diyari, Djabadja, Djabwurrung, Djadja wurrung, Djadjala, Djagaraga, Djagunda, Djalarguru, Djalgandi, Djamandja, Djambarrpuyngu, Djambarrpuyngu, Djandjandji, Djangun, Djapu, Djarawala, Djargudi, Djarn, Djarrwark, Djerag, Djeraridjal, Djerimanga, Djial, Djidjijamba, Djinang, Djinba, Djirin, Djiru, Djuban, Djulngai, Djungurdja, Do:dj, Dolpuyngu, Dudu, Dulua, Dungidjau, Dyeraid, Dyirbal, Dyirringany, Dyowei, Eastern Torres Strait, Eora, Gabalbaral, Gabin, Gadang, Gadyarawang, Gagadju, Galali, Galawlwan, Galibamu, Galpu, Galwa, Galwangug, Gamberra, Gambuwal, Gamilaraay, Ganalpuynguh, Ganganda, Ganggalida, Gangulul, Garama, Garandi, Garanggaba, Garanguru, Garanya, Garawa, Garendala, Garingba, Garmalanggad, Garuwali, Gawambaray, Gay-Gay, Gayiri, Geawegal, Geinyan, Giabal, Gidabal, Gidjingali, Gigi, Gilibal, Gingana, Giraiwurung, Girramay, Giya, Go:la, Gobadeindamirr, Goinbal, Going, Golpa, Gonani:n, Gonggandji, Gonin, Gonjmal, Gooniyandi, Goreng, Goreng goreng, Grawadungalung, Gudabal, Gudjala, Gudjalavia, Gudjandju, Gugada, Gugu Warra, Gugu Yalanji, Gugu-Badhun, Gugu-Dhayban, Gujambal, Gujangal, Gulin, Gulngay, Gulumali, Gulunggor-Gulungo, Guluwarin, Gumatj, Gumbainggirr, Gun-djeihmi, Gunardba, Gunavidji, Gundara, Gundidy, Gundudj, Gundungura, Gungabula, Gungadidji, Gungaragan, Gunggalenjad, Gunggarbara, Gunggari, Gunggariganhgg, Gunindiri, Gunjbarai, Gunya, Gupapuyngu, Guragone, Gurdu(-wanga), Gureendyi, Gurindji, Gurnuornu, Gurung, Gurungada, Guugu Yimithirr, Guurindyi, Guwa, Guwamu, Guwij, Guyangal, Gwandera, Gwijamil, Ia:d, Ibarga, Indjilinji, Inggarda, Iningai, Jaabugay, Jabirr jabirr, Jagalangu, Jalugal, Jalung (Gugu-), Jalunju(Gugu-), Jambina, Jaminjung, Jan(Gugu-), Janari, Janggondju, Janjango, Janju(Gugu-), Jardwadjali, Jaru, Jawa(Gugu-), Jawaraworgad, Jawi, Jawoyn, Ji:randali, Jiduwa, Jingilu, Jirgandji, Jiwarli, Jugaiwadha, Jukun, Jurruru, Juwula, Kala, Kalaku, Kalamaya, Kalkatungu, Kamu, Kanai, Kaniyang, Karajarri, Kariyarra, Kaurna, Kayardild, Kaytetye, Kija, Kiyajarra, Kokatha, Koko bera, Kolakngat, Ku-ring-gai, Kugu-Muminh, Kukatj, Kukatja, Kulin, Kunbarlang, Kune, Kunjen, Kunwinjku, Kurrama, Kurtantji, Kurtjar, Kuthant, Kuuku-Ya u, Kuwarra, Kuyani, Kwini, Ladamngid, Ladji-Ladji, Lama-Lamai, Lamami, Laragiya, Lardil, Lewurung, Linngithigh, Liyagalawumirr, Luritja, Luthigh, Mabuyag, Madarrpa, Madhi-madhi, Madngele, Madoidja, Magalranalmiri, Maia, Maidjara, Majuli, Malak Malak, Malara, Malarbardjuradj, Malardordo, Malkana, Malngin-Maialnga, Malyangapa, Mamangidigh, Mamu, Mamwura, Manatja, Mandandanji, Mandelpi, Mandjigai, Mangarayi, Mangarla, Mangeri, Manggalili, Mangu, Mangula, Manjiljarra, Manu, Manunguy, Mara, Maradanggimiri, Maramanindji, Marangu, Maranunggu, Mararba, Marawara, Maraway, Mardidjali, Margany, Margu, Marrakulu, Marrithiyel, Martuthunira, Martuwangka, Marulda, Marungun, Maung, Mawula, Mayali, Mayi-Kulan, Mayi-Kutuna, Mayi-Thakurti, Mayi-Yapi, Mbabaram, Mbambylmu, Mbara, Mbiywonn, Mbo aru, Meindangg, Meriam, Mian, Midhaga, Midjamba, Milamada, Miliwuru, Min-kin, Minang, Mini(Gugu-), Minjangbal, Miriwoong, Mirning, Miwa, Moil, Mpalityanh, Mudalga, Mudumui, Muluridji(Gugu-), Mulyara, Mun-narngo, Munumburru, Muralag, Murngin, Murrinh, Murumidja, Muruwari, Mutpurra, Nabarlgu, Nada (-jara) (-wanga), Nakkara, Nalawgiynhahlhaw, Nambuguja, Nangadadjara, Nanggumiri, Nangiblerbid, Nangorg, Narangga, Nargala, Nargalundju, Nari-nari, Narrinyari, Natanya, Nawo, Ndorndorin, Ndra ngidh, Ngaanyatjarra, Ngaatjatjara, Ngadhugudi, Ngadjuri, Ngagu, Ngajan, Ngaladu, Ngalakan, Ngalgbon, Ngalia, Ngaliwuru, Ngambaa, Ngamini, Ngandangarad, Ngandi, Ngandjar (Wig-), Ngangurugu, Ngarduk, Ngarigu, Ngarinyin, Ngarinyman, Ngarkat, Ngarla, Ngarluma, Ngaro, Ngatjumaya, Ngawait, Ngawun, Ngayawung, Ngayimil, Ngengenwurung, Ngewin, Nggerigudi, Ngindadj, Ngiyampaa, Ngkoth, Ngoera, Ngorbur, Ngu rand, Nguburindi, Ngugi, Ngumbarl, Ngunawal, Nguramola, Nguri, Ngurlu, Ngurlu, Nhanta, Nhuwala, Nimanburru, Njegudi, Njirma, Njunggal(Gugu-), Njuwadhai, Nordanimin, NorweilimilLemil, Ntrangith, Nuguna, Nundjulbi, Nungali, Nungara, Nunggubuyu, Nungulrulbuy, Nunugal, Nyagi-Nyagi, Nyamal, Nyangga, Nyangumarta, Nyawaygi, Nyikina, Nyininy, Nyiyaparli, Nyulnyul, Ogerliga, Oidbi, Olgol, Palyku, Payungu, Pinikura, Pintupi, Pitjantjatjara, Pitta-pitta, Portawulun, Pulinara, Purduna, Putijarra, Raggaja, Raijang, Ralwia, Ramindjari, Rarmul(Gugu-), Rembarrnga, Rereri, Ribh, Ringu-ringu, Rirratjingu, Ritharrngu, Takalak, Thaayorre, Thalanyji, Tharrkari, Thiin, Tiwi, Tjungundji, Ulaolinja, Ulwawadjana, Umbindhamu, Umbuigamu, Umpila, Ungawangadi, Unggumi, Unjadi, Urningangg, Waanyi, Wad:a, Wada wurrung, Wadi-Wadi, Wadi-wadi, Wadi(-wanga), Wadigali, Wadja, Wadjabangaid, Wadjingi:n, Wadyalang, Wagaman, Wagara (Gugu-), Wagelag, Wageman, Waiangara, Waidjinga, Wailywan, Wajarri, Wajuk, Wakaya, Wakirti, Wakka-wakka, Walajangarri, Walamangu-Walamangu, Walandja(Gugu-), Walangama, Walbanga, Walboram, Waldja(Gugu-), Walgal, Walgi, Walmajarri, Walmbaria, Walu, Walyan, Wampaya, Wandandian, Wangaypuwan, Wanggamala, Wanggamanha, Wangganguru, Wanggadyara, Wanggara, Wanggatha/Wangkatja, WanggumaraWangkumara, Wangurri, Wankan, Wanudjara, Wanyiwarlku, Wanyjirra, Wanyurr, Wardal, Wardaman, Wardandi, Wardibara, Wareidbug, Wargi, Warlmanpa, Warlpiri, Warndarang, Warnman, Warramiri, Warray, Warrgamay, Warriyangka, Warrumungu, Warrungu, Warrwa, Watjanti, Wawula, Waygur, Wemba, Wembria, Wengej, Widi, Widjabal, Widjandja, Widjilg, Wiilmana, Wik-Epa, Wik-Me anha, Wik-Mungkan, Wik-Ngathana, Wik-Ngathara, Wik-ompona, Wilawila, Wilingura, Wilyagali, Wilyali, Wilyara, Wimarangga, Wiradjuri, Wirangu, Wirdinya, Wiri, Wiriyaraay, Witukari, Wogait, Woljamidi, Wonganja, Wonggadjara, Wonnarua, Woralul-Uronlurl, Worgabunga, Worla(ja), Worrorra, Wotjobaluk, Wubulkarra, Wudhadhi, Wudjaari, Wulagi, Wulbudyibur, Wulguru, Wulwulam, Wunambal, Wunumarad, Wurangu, Wurangung, Wurungugu, Wuy wurrung, Yabula-Yabula, Yadymadhang, Yakara, Yalanga, Yanda, Yandruwantha, Yanga, Yangga, Yangkaal, Yangman, Yanhangu, Yankunytjatjara, Yanyuwa, Yaraldi, Yaraytyana, Yardliyawara, Yari-Yarit, Yarluyandi, Yawuru, Yaygirr, Yidiny, Yiiji, Yilba, Yilngali, Yiman, Yindjibarndi, Yinhawangka, Yinwan, Yir Yoron, Yirawirung, Yitha Yitha, Yiwayja, Yorta yorta, Yu-yu, Yu:ngai, Yuat, Yubumbee, Yugambal, Yugul, Yuin, Yukulta, Yulparija, Yumu, Yunggor, Yuru, Yuwaalaraay, Yuwibara
—  These are the Aboriginal and Torres Strait Islander languages that existed prior to British invasion. There were around 250 languages and around 600 dialects. Now, only 145 Indigenous Australian languages exist with 110 of them being “critically endangered”.
6

Nadia Myre, Indian Act

Indian Act speaks of the realities of colonization - the effects of contact, and its often-broken and untranslated contracts. The piece consists of all 56 pages of the Canadian Federal Government’s Indian Act mounted on stroud cloth and sewn over with red and white glass beads. Each word is replaced with white beads sewn into the document; the red beads replace the negative space.

Do you know how many nights I’ve spent twisting your English off my tongue? I do not take pride in your English. I want to stumble on my words. I want to speak with an accent so thick that it requires silence. I want you to struggle to understand me. Realize your English is not superior. Your English does not equate intelligence. Do not compliment me on how well I have accepted colonization. I do not want your pat on the back. I was forced to learn this language. I didn’t choose to. Your English disconnects me from my people. I am deaf to my own sacred language because of your English.

Your English has done nothing for me.

—  Bilphena Yahwon; “You Speak Good English”

“The first Thanksgiving Day did occur in the year 1637, but it was nothing like our Thanksgiving today. On that day the Massachusetts Colony Governor, John Winthrop, proclaimed such a "Thanksgiving” to celebrate the safe return of a band of heavily armed hunters, all colonial volunteers. They had just returned from their journey to what is now Mystic, Connecticut where they massacred 700 Pequot Indians. Seven hundred Indians - men, women and children - all murdered.

This day is still remembered today, 373 years later. “ No, it’s been long forgotten by white people, by European Christians. But it is still fresh in the mind of many Indians. A group calling themselves the United American Indians of New England meet each year at Plymouth Rock on Cole’s Hill for what they say is a Day of Mourning. They gather at the feet of a stature of Chief Massasoit of the Wampanoag to remember the long gone Pequot. They do not call it Thanksgiving. There is no football game afterward.

 Happy "Thanksgiving”

You come to the United States and the United States begins immediately, systematically, to erase you in every way, to suppress those things which it considers not digestible. You spend a lot of time being colonized. Then, if you’ve got the opportunity and the breathing space and the guidance, you immediately when you realize it begin to decolonize yourself. And in that process, you relearn names for yourself that you had forgotten.
—  Junot Diaz; Fiction is the Poor Man’s Cinema

As today is Remembrance Day, I would like to take some time to remember the many thousands of Aboriginal and Torres Strait Islander peoples who fought continously for their country since British invasion. I acknowledge and pay my respects to my peoples’ ancestors who were killed in the Frontier Wars right across the continent. These wars are a dark chapter in the history of this land and we cannot let them be forgotten.

Thanksgiving to me has never been about Pilgrims. When I was six, my mother, a woman of the Dineh nation, told my sister and me not to sing “Land of the Pilgrim’s pride” in “America the Beautiful.” Our people, she said, had been here much longer and taken much better care of the land. We were to sing “Land of the Indian’s pride” instead.

I was proud to sing the new lyrics in school, but I sang softly. It was enough for me to know the difference. At six, I felt I had learned something very important. As a child of a Native American family, you are part of a very select group of survivors, and I learned that my family possessed some “inside” knowledge of what really happened when those poor, tired masses came to our homes.

When the Pilgrims came to Plymouth Rock, they were poor and hungry – half of them died within a few months from disease and hunger. When Squanto, a Wampanoag man, found them, they were in a pitiful state. He spoke English, having traveled to Europe, and took pity on them. Their English crops had failed. The native people fed them through the winter and taught them how to grow their food.

These were not merely “friendly Indians.” They had already experienced European slave traders raiding their villages for a hundred years or so, and they were wary – but it was their way to give freely to those who had nothing. Among many of our peoples, showing that you can give without holding back is the way to earn respect. Among the Dakota, my father’s people, they say, when asked to give, “Are we not Dakota and alive?” It was believed that by giving there would be enough for all – the exact opposite of the system we live in now, which is based on selling, not giving.

5

With a projected settlement date of 2025, the Mars One project has received over 200,000 applications for the one way trip to the Red Planet. But creating a living, sustainable community on the distant planet for the select inhabitants will require not only unique technological and engineering solutions, but also novel architectural systems. Bryan Versteeg is a conceptual designer who’s been working with the Mars One team in anticipation of the planet’s eventual colonization. (via SpaceHabs: One man’s architectural vision for colonizing Mars)

The mythology of the white masses pretends that while the evil planter and the London merchant grew fat on the profits of slave labor, the ‘poor white’ of the South, the Northern small farmer and the worker were all uninvolved in slavery and benefited not at all from it. The mythology suggests that slavery even lowered the living standard of the white masses by supposedly holding down wages and monopolizing vast tracts of farmland. Thus, it is alleged, slavery was not in the interests of the white masses.

Yet Karl Marx observed: 'Cause slavery to disappear and you will have wiped America off the map of nations.’ Marx was writing during the zenith of the cotton economy of the mid-1800s, but this most basic fact is true from the bare beginnings of European settlement in Amerika. Without slave labor there would have been no Amerika. It is as simple as that. Long before the cotton economy of the South flourished, for example, Afrikan slaves literally built the City of New York. Their work alone enabled the original Dutch settlers to be fed and sheltered while pursuing their drinking, gambling, fur-trading and other non-laboring activities. Afrikans were not only much of early New York’s farmers, carpenters, and blacksmiths, but also comprised much of the City’s guards.

The Dutch settlers were so dependent on Afrikan labor for the basics of life that their Governor finally had to grant some Afrikan slaves both freedom and land in return for their continued food production. The Afrikan-owned land on Manhattan included what is now known as Greenwich Village, Astor Place, and Herald Square. Later, the English settlers would pass laws against Afrikan land ownership, and take these tracts from the free Afrikans. Manhattan was thus twice stolen from oppressed peoples.
—  J Sakai, Settlers: the mythology of the white proletariat
5

Port Jackson Painter

Native Men and Women of Australia Encounter British Colonists at Sea

England (c. 1790)

London, Natural History Museum

I encourage everyone to take note that this work is in the Natural History Museum, along with drawings of plants and animals indigenous to Australia.

I highly encourage readers to heed the words of Linda Burney, a Native Australian and Minister of Fair Trading:

“When I was Fauna: Citizens Rallying Call”

Linda Burney remembers her childhood well - those days when she was counted among the nation’s wildlife.

“This is not ancient history,” says the state’s first Aboriginal minister. “I was a child. It still staggers me that for the first 10 years of my life, I existed under the Flora and Fauna Act of NSW.”

In a speech in Wagga Wagga on the tribal land of her Wiradjuri nation, Ms Burney said the anniversary should serve as a “call to arms” to reverse the roll-back of Aboriginal reconciliation by the Prime Minister, John Howard.

“The truth is this,” she said. “We are not all equal. And we are not all mates … It is almost impossible to put into words the distress being felt at the roll-back in Aboriginal affairs. Not least because you think of all those people who gave so much.”

Ms Burney remembered being taught as a 13-year-old that “my people were savages and the closest example to Stone Age man living today”.

“I vividly recall wanting to turn into a piece of paper and slip quietly through the crack in the floor,” she said. “Growing up as an Aboriginal child, looking into the mirror of our country … your reflection was at best distorted and at worst non-existent.”

Ms Burney also attacked the Federal Government’s policies on native title and the stolen generations, which she said had a whiff of “paternalism” and “social engineering”. Her speech, at an anniversary celebration on Monday, received a standing ovation.

Works of art depicting Indigenous peoples do not belong in natural history museums. Works of art created by Indigenous peoples do not belong in natural history museums. We are not animals.

This is what your home on Mars could look like
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NASA JPL and Makerbot have announced the winners of their Thingiverse Mars Base challenge to design and 3D print a human habitat for the Red Planet.
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Humans living on Mars is a fascinating concept. We already have Mars One looking to establish a Mars colony, and NASA planning manned missions to the Red Planet, with one objective being to assess the feasibility of living there; whether Mars has the resources necessary for human survival, and whether we have the technology to create what we need. While, however, it’s still a distant dream, that hasn’t stopped people from thinking about how we might live if we get there. Recently, NASA and Makerbot held the Mars Base challenge: to design human habitation, using materials either found on Mars or brought from Earth, that could be 3D printed. With 228 submissions on Thingiverse, the competition was fierce — but the three top designs are in, with the first place winner receiving a MakerBot Replicator Desktop 3D printer and spools of MakerBot PLA filament going to second and third. (via This is what your home on Mars could look like - CNET)