Most importantly, the American Indian mind has changed and it has become less traditional. The majority of the Indian population is represented by mixed bloods, and the mixed blood thinks differently from the traditional full blood and he or she thinks more like the linear white man due to attending schools with white teachers. What is gained is at the loss of traditional knowledge and the disappearing of the true American Indian mind of the full blood as he observes his people becoming more mixed blooded and urbanized in association with the linear world.
The impact of linear education on Indian people has had severe consequences, although this has not suppressed native intellect and the achievement of American Indian individuals. Cultural discrimination has persisted in white school systems since the boarding school years, in mission schools, and in public schools, which Native Americans have attended.
The work of this generation and the two previous ones have formed a cadre of native scholars, who serve as the foundation of American Indian and indigenous studies programs and departments throughout the United States and Canada. More nonIndian scholars teach in these programs and departments, so that more nonIndians are in the majority as teaching faculty.
The nature of native studies or American Indian studies or indigenous studies is one that has not developed into a discipline of its own. Instead, it draws on the analyses of more than one academic discipline. For example, ethnohistory is one means that might be called an area and a methodology for studying American Indians. Due to the fact that one academic discipline of Western science is inadequate to understand American Indians fully, American Indian studies have come to rely on more than one academic discipline employed by native scholars.
What is Irish Town? Irish Town is one of the largest and most important archives of Caribbean literature and culture in the Caribbean. It contains a record—since I keep almost everything—of one of our writer’s progress drafts, unpublished manuscripts, letters, diaries, artifacts, books books books… The largest collection of Caribbean poetry in the world, records. All going back to 1949. You have to be concerned with the sources of a poet’s inspiration, and try to protect, care for, as best you can those sources. His or her health, well-being, comfort, but above all the archives, that written record of his/her life, history, art. Because if you can applaud him/her as he stands before you, if you can congratulate him/her, if, as I assume, you feel that he/she has something important to say, to contribute, then you’ve got to be concerned with the whole thing. Don’t wait until you hear that so and so is dying of whatever, that so and so ain’t got no money, castaway in him garrett or ghetto. Don’t wait until you hear that a fire or flood destroy Brathwaite house to say you feel sorry and start running around about what to do, how we can help. As far as I can see our Carib culture is too much a reaction, if not reactionary plantation culture. We are not prepared to foresee to forestall, to help in that real way we prefer to help after the accident, after the death, after the hurricane, so that everyone can see what we doing, and how much we doing. I call that a John Crow scavenger culture.