Even though the American Indian Movement on a national-international scale has proven to be extremely dysfunctional, the American Indian Movement I was associated with I'm very proud of. We were a revolutionary, militant organization whose purpose was spirituality first, and that's how I want to be remembered.
I've always considered myself a man of integrity as a leader of the American Indian Movement and of Indian people. I will stand that test against anyone at anytime, anywhere.
Be proud that thou art an Indian, and proudly proclaim, "I am an Indian, every Indian is my brother." Say, "The ignorant Indian, the poor and destitute Indian, the Brahmin Indian, the Pariah Indian, is my brother."
What the American Indian Movement says is that the American Indians are the Palestinians of the United States, and the Palestinians are the American Indians of Europe.
I'm a member of the American Indian Movement, and I'm from the indigenous nations of the Western Hemisphere.
Of course, since we don't see the Indian as a living figure - having turned the Indian into a kind of mascot for the ecology movement, a symbol of prehistory - we can't see the Indian among us.
I don't want to be remembered as an activist; I want to be remembered as an American Indian patriot.
The following twenty years would be the nadir of American Indian history, as the total Indian population between 1890 and 1910 fell to fewer than 250,000. (It was not until 1917 that Indian births exceeded deaths for the first time in fifty years.)
I'm not even Indian-American: I'm Indian-Indian. Everybody expected me to have henna and a nose pin and talk in an accent like Apu from 'The Simpsons.' I was nervous because I wasn't sure if America was ready for a lead that looked like me.
When I first came to Harvard, I thought to myself, 'What kind of an Indian am I?' because I did not grow up on a reservation. But being an Indian is a combination of things. It's your blood. It's your spirituality. And it's fighting for the Indian people.
You see the one thing I've always maintained is that I'm an American Indian. I'm not a Native American. I'm not politically correct. Everyone who's born in the Western Hemisphere is a Native American. We are all Native Americans. And if you notice, I put American before my ethnicity. I'm not a hyphenated African-American or Irish-American or Jewish-American or Mexican-American.
In less than a century we experienced great movement. The youth movement! The labor movement! The civil rights movement! The peace movement! The solidarity movement! The women's movement! The disability movement! The disarmament movement! The gay rights movement! The environmental movement! Movement! Transformation! Is there any reason to believe we are done?
I've always been fascinated with the history of the Plains Indians and the history of the American Indian Movement in the '70s.
When I talk of primordial innocence, I hear it in Sufi music with the nay flute. I see it in Coptic icons, in most traditional art, particularly art of the American Indian. I find the texts extraordinarily beautiful and very childlike and very simple. I've been particularly interested in American Indian texts.
When I speak to students about the Civil Rights Movement, I say that it is impossible to stop a determined movement that is captivating the American consciousness. I think the candidacy of Sen. Obama represents the beginning of a new movement in American political history that began in the hearts and minds of the people of this nation. And I want to be on the side of the people, on the side of the spirit of history.
I have long hair because I'm American Indian. I'm an Oklahoma boy, and I'm very proud of my heritage.
Feminism is a revolutionary movement which is different from the class struggle movement, the proletarian movement, but which is a movement which must be leftist. By that I mean at the extreme left, a movement working to overthrow the whole society.