On Being an Indian
In an Alien Society
by Herbert H. Lirtdtf
In speaking with concerned
groups of people or to indi
viduals often I'm asked ques
tions as to whether its any
more difficult to be "an
Indian" in an urban or non
Indian setting than in a
community of people who are
themselves, Indian.
"Yes." is the natural, easy
and 1 believe the correct
answer. But, when that same
question is followed-up with
"why." the responsd requires
some thinking. Sons of the
important reason* or the
"whys" for a "yes" answer I
shall discuss based upon
my point of view formed by
observation and experience.
First, as it is to most
people, being readily identifi
ed as a "member or as
belonging" is of great im
portance to an Indian. In an
Indian person'sown commun
ity, identification as an Indian
is a natural phenomenon!.
One dos* not find it necessary '
to "beat a different drum" to
speak out their identity. In
one's natural habitat or nor
mal surroundings the "sense
of being" itself give credence
to his/her feelings of import
ance; the felling that "1 am,
therefore, I belong."
Instead, the Indian trans
planted into an environment
where he has not established
roots; in a conglomerate of
people consisting of many
races, languages and ethnic
backgrounds has a tendency
to look upon everybody as
different from themselves.
Rarely does this look include
the difference of -the Indian
from them, but the difference
of others to themselves. Con
sequently, reach out to meet
others, to explore and famil
iarize with the new surround
ings are stymied. Thus, some
Indians in Baltimore for twen
ty to thirty years, more or
less, still refer to North
Carolina, the place of their
birth and youth, as "down
home." -- -zt
Next there is the reality of
comfort in "strength jp num
bers." 'for example, an In
dian in Robeson County does
not need to think whether
they are obvious by speech,
appearance, mannerisms, or
for the most part behavior.
The reason, the accepted
mode that "this is tne way of
us are." However, put that
person into an alien society,
where their mode is not the
usual, then uniqueness is
emphasized instead of like
nesses. A person in such a
situation is far more likely to
withdraw into themselves.
Soon the feeling emerges that
everyone is against them.
Then such a feeling needs
justification. Usually it is
justified by"...they are again
st me because I'm an Indian."
Now, the Indian person
feels alone and protected.
He/she then is not the "free
spirit" that they once were.
Another important factor is
association. How comforting
it is to be in the midst of
family; relatives; friends;
known associates and like
minded people who, as we
have said, look and act
similar. Also, as we've said,
we have an identity, we
belong; reassured by the
accepting group. In the ab
sence of these attributes,
disassociation is more likely to
occur. The Indian then begins
to avoid associations thereby
limiting group affliiations.
This takes a severe toll on
the urbanite Indian. Those
who once were members and
activists in social groups and
clubs oftentimes are now
withdrawn and non-partici
pants. Hence, thfvse who were
"...raised to go to Church,"
now are found in their homes
on Sunday mornings, instead.
Remember, the answer
"yes" was to the question
whether it is more difficult to
be an Indian in an alien
setting. However, it is not
impossible; now is the "more
difficult" unlikely to be over
comed. The answer to being a
"good Indian" anywhere, in
cluding an urban setting is
"awarqness." This brings
about a sense of pride and self
esteem which culminates into
confidence. When we have
confidence, then we can
"overcame."
Awareness begins by
coming to a full and active
understanding of one's self.
In the city, some folks need
more help with that in order to
help them avoid the condi
tions as described above.
I believe we are making
progress!
THE ]
BALTIMORE
EXPERIENCE
A WARENESS PROGRAM HELPS
WITtf IDENTITY J
by Herbert- H. Loctiev
- t < /1 JHMPK
Participants of Cultural AwareDeoa are shown enjoying an evening of "Indianoess."
The Indian Awareness Pro
gram at the American Indian
Center is again coming into
"full swing", according to the
Program Director, Mr. John
Moore, of the Seneca Tribe.
It is our goal in this part of
our overall programming to
help our children establish
and maintain an identity as a
Native American, says Barry
Richardson, Acting Executive
Director of the Center. In
discussion with Barry, it
seems obvious that he wishes
to stress the importance of
helping Indians have a good
"self-image." He believes
that the program participation
is necessary since the Indian
child's" exposures in normal
activities do not contribute to
the development of an
"Indiinness" identification.
John Moore reports there
are about twenty-five Indian
Youths in the Awareness
Program, with others enrol
ling weekly. The group meets
at the Center on Tuesday and
Thursday evenings. Currently
they are studying Indian
singing, dancing and drum
ming. Also, instructions in
bead work are held. The
cnnaren learn aoour memsci
ves, their history and their
important contribution to so
ciety by studying contempor
ary and historical Indian
personalities.
Mr. Moore states that their
favorite activities are listening
to Willie French Lowry's
album, "Proud To Be A
Lumbee Indian;" and watch
ing the movie "It's Good to
Be An Indian; Proud and
Free." Mr Moore says that
the children will be making
their own traditional Indian
outfits "...as soon as we are
able to raise some money for
materials."
Visiting the program and
observing the activities, one
notices the motivation and
excitement of the children.
"We are getting ready to
dance in our Pow-Wow." one
youth stated. He was refer
ring to the Annual Pow-Wow
held at Baltimore's Inner
Harbor for the past eight
years.
The dance group is describ
ed by Mr. Richardson as the
Center's "Public Relations"
conduit. They also generate
some funds, especially at sites
where they perform. "To see
one of their kind dressed up
and performing really helps
one to oe proud of his
heritage," states a commun
ity resident.
Mr. Moore, who is a
graduate of Towson State
University, came to the Cen
ter eleven years ago. When
asked about his experiences
working with the children
over the years, John stated
that it was to have had the
experience to study under
such Indian Advocates as
Avery Lewis, Pima and Carl
Harding, Lumbee. He hopes
to again build the troop up to
the level it was during the
days of Lewis and Harding.
Elizabeth Berry Lock/ear acclaimed
by Public Officials and Private Friends
*T "?'?'" ' rMni
Mtalwft [Dana] Loddear
pause* tat her work.
The President of Baltimore
City's Council, Mr Walter
Or! in sky, has awarded "The
President's Citation" to Mrs.
Elizabeth Berry Locklear. Ac
cording to the award certifi
cate, the award was made in
recognition of Mrs. Locklear's
Community and Advocacy
Services to the people in the
Fells Point and Washington
Hill areas of the city.
While expressing some
surprise, but much satisfac
tion in being selected for this
honor, Mrs. Locklear recalls a
similar award from the United
Way in 1980. She feels that
the "United Way" award was
one of the highlights of her
career as a community service
worker.
In viewing Mrs. Locklear's
history, one finds records of
many such awards and accol
ades. Elizabeth, or "Duncan"
as she is affectionately called,
has been very active in
services to her community for
fifteen years.
Mrs. Locklear shares that
she became involved in com
munity affairs with her ap
pointment as Teacher in a
neighborhood program called
Parents and Children To
gether (PACT). To be eligible
for this school, a child's
parent(s) has to come to
school at least one school day
per week and attend one
discussion group. According
to Mrs. Locklear, the idea for
"An Indian Center" in Balti
more grew out of this group in
1968, the year the Center was
founded.
Because of her involment in
her immediate community,
Elizabeth is very widely
known. She seems to have'
become "the hub" around
which much activity occurs,
said one person in speaking
about how so many people
seek out Elizabeth, "we even
contact her to seek the latest
information about location
and telephone numbers on
transient Indian people."
Mrs. Locklear is currently
employed with the Communi
ty Alcoholism Services-Indian
Program, sponsored by the
Baltimore American Indian
Center. She entered the pro
gram as Counselor at Level I.
She has completed several
courses of study in her field.
Mrs. Locklear has now been
elevated to the State of
Maryland Approved Level III.
Certification at any level in
the State of Maryland as
Counselor is made by the
Department of Health and
Mental Hygiene.
Having attended the
"Pembroke State College for
Indians", Mrs. Locklear is
only a few credits away from a
Bachelor Degree. She doubts
that she will finish due to
current obligations and "a
very busy schedule."
Mrs. Locklear has been
active in Church for several
years. For the past four years
she has been "Principal of the
Vacation Bible School." For
the past five years she has
been an Election Judge, ap
pointed by Senator Cornell
Dypski. She is married to
Eddie Locklear and have three
children, Linda, Carol and
Eddie, Jr.
Having moved td Baltimore
from the Saddletree area in
19SS, Elizabeth has been
friends with many people.
Even she has problems trying
to estimate the number of
"close fiends not even to
mention associates." One can
assume that her ability to gain
friends is very much related to
her stated philosophy toward
her work; "I loose myself and
my problems when I put
others first." Vonnie Oxen
dine called this Elizabeth's
"..dynamic and winning per
sonality."
"I love Elizabeth Lock
lear," stated Mrs. Christine
Locklear, a long time friend.
When asked why she loved
Elizabeth so much, Mrs.
Locklear replied, "1 guess,
it's because she's just 'good
old Lib'."
To help guard against
losing your pet permanent
ly, be sure he has an
ID tag attached to his
collar, bearing his and
your name and address.
Y oath a are thoVa hi reheanaJ
far the "Dra?itag md Stat
ing."
Ream Carter sad Portia
Lock!ear rehearse* the "Swan
Dance."
Paint tha catling of a room in a daapar color than walls if you want
it to appear lowar; paint it a lighter shade for the opposite effect.
The average American
man it five feet, eight
inches tall. The average
Americen woman, five
feet, four inches tall.
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