we want to make clear-----the only people having PROPERTY RIGHTS IN MOVING FORWARD are global 1% OLD WORLD KINGS----because global NEO-LIBERALISM killed our REAL LEFT SOCIAL PROGRESSIVE LOCKEAN COMMON LAW.
National FAKE NEWS MEDIA is now selling more propaganda-----they are PRETENDING to DEMOCRATIZE native lands by bringing back the idea of LOCKEAN PROPERTY RIGHTS.
KOCH BROTHERS are global banking 1% OLD WORLD KINGS----global OIL/ENERGY and yes, they want to be LEGALLY HANDED PROPERTY RIGHTS on what WAS native lands. Ergo, pretending this LOCKEAN PROPERTY RIGHTS is about giving the 99% of WE THE NATIVE AMERICANS property rights.
LAKOTALAW.COM below having written this KNEW back in 1990s this was the goal of making TRIBAL LANDS into FOREIGN ECONOMIC ZONES. But, they did get a few decades of CASINO MONEY.
Koch Industries Stealing from Tribes
February 5, 2015 lakotalaw
Millions of dollars have been stolen from Native American tribes by Koch Industries.
Koch Industries, which manufactures and distributes crude oil, has made brothers Charles and David Koch multi-billionaires. The business is the second largest private company in the United States and the largest independent buyer of oil in America and Canada.
The Koch brothers donated a large sum of money to conservative Republican and Tea Party candidates during the 2014 midterm elections, and plan to spend $889 million in the 2016 elections. These donations were made with the knowledge that these candidates supported oil companies and were not in favor of stricter environmental regulations. With more conservative politicians in the House and Senate, Koch Industries would have a higher chance of increasing its already enormous profits.
Many consider the Koch brothers’ wealth to be “dirty money.” Not only did Koch Industries break laws concerning pollution, but the business gained a large amount of money by cheating Native American tribes out of royalty fees.
Koch Industries was supposed to pay the Indian tribes for all the crude oil taken from their land. However, in 1988, it was discovered that Koch was lying about the amount of oil that was collected, thereby cheating the Indians out of millions of dollars. The full article can be read at http://indiancountrytodaymedianetwork.com.
This incident is similar to the Cobell v. Salazar case in which Native American representatives brought a lawsuit against the U.S. Department of Interior and the U.S. Department of the Treasury for incorrectly accounting for the income from Indian trust assets. A settlement was reached by the government on December 8, 2009, and the tribes finally started receiving their money in May 2014.
The amount given to the tribes was not nearly as much as they should have received. Rather than accounting the actual amount that the government owed tribes, the government simply gave them the amount which would have been used for the accounting.
The Navajo Nation rejected this proposed amount and sued the government for their neglectful accounting and mismanagement of natural resources. The Navajo Nation soon received $554 million, the largest settlement an Indian tribe has received, from the Obama administration.
America has no right to ignore the treaties that were made with tribes in order to steal money and resources from them. This unfair and unjust treatment of Native Americans is exactly what we, at the Lakota People’s Law Project (LPLP), fight against.
Our current focus is to prevent the government from stealing the most precious resource from the Lakota tribes: their children. For years, the South Dakota government has been illegally taking Lakota children away from their families, tribes, and cultures. One of the motives behind this is monetary gain, as the state receives up to $100,000 per Lakota foster child annually from the federal government.
Recently, LPLP played a major role in helping Lakota tribes receive federal funding so that these tribes may establish their own foster care systems. Our goal is to help the remaining five tribes receive their funding by 2016.
The time has come for the U.S. government to stop stealing from the Native Americans and to respect their rights. Please sign our petition to President Barack Obama demanding that the White House bring Lakota children home at http://lakotalaw.org/action.
'…political theory in contemporary political discourse…'
This political media group with images of our US CONSTITUTION AND BILL OF RIGHTS is a FAKE UNITED NATIONS ONE WORLD taking US to colonial status group calling themselves CONTEMPORARY POLITICAL DISCOURSE when in fact they are CORRUPTING POLITICAL DISCOURSE by insinuating is goal of moving NATIVE LAND TRUSTS into the hands of GLOBAL BANKING 1% ------has anything to do with AGE OF ENLIGHTENMENT I AM MAN LOCKEAN PROPERTY RIGHTS---COMMON LAW. Remember, CLINTON/BUSH/OBAMA killed our US courts just so RELIGIOUS CANON LAW tied to OLD WORLD KINGS could replace our US COURT LOCKEAN COMMON LAW.
NATIVE AMERICANS HAVE NO CONCEPT OF SELLING THE LAND.
'The greatest misunderstanding was that of land ownership. In the minds of the Algonkians selling land was like selling air. Eventually this confusion would lead to armed conflict'.
All this talk today surrounding RIGHTS OF NATIVE AMERICANS and SOCIAL JUSTICE is FAKE------global banking 1% does not do ENVIRONMENTAL RIGHTS-------HUMAN RIGHTS ---and certainly are doing nothing here in US regarding civil rights of owning PROPERTY.
JOHN LOCKE IS HATED BY MOVING FORWARD GLOBAL NEO-LIBERALS AND NEO-CONS------THEY KILLING OUR JOHN LOCKEAN PUBLIC SCHOOLS AFTER ALL.
So, the goal with all this talk of property rights of native lands is simply CODIFYING ownership of these tribal land to GLOBAL CORPORATIONS/GLOBAL 1%.
Those global banking 'billionaire native families' are selling to their 99% of WE THE NATIVE citizens that all this is REAL NEWS.
One Way to Help Native Americans: Property Rights
The United States' impoverished tribes cannot buy or sell reservation land. Changing federal policy could improve their fortunes.
Naomi Schaefer Riley
Jul 30, 2016
It’s May, but snow is falling in southeastern Montana as Ivan Small drives me around the Crow and Northern Cheyenne Indian reservations. Small is the principal of a local Catholic school—his mother was Crow and his father Cheyenne—and over the course of three days, he shows me the land where he grew up. “It didn’t used to be this bad,” he says. He didn’t have indoor plumbing, “but at least there wasn’t so much crime.”
Every few miles, we come upon a group of a dozen or so trailer homes. Broken-down cars and trucks are scattered outside like crushed soda cans. Many homes’ windows are broken, with only a tarp separating the residents from the weather. Children’s toys are piled up haphazardly, mixed with lawn chairs and trash. “A man’s home is his castle,” Small says as we drive.
This is the grinding poverty on some of America’s Indian reservations, many of which resemble nothing so much as small third-world countries in the middle of the wealthiest nation on earth. The 2 million Natives in the U.S. have the highest rate of poverty of any racial group—almost twice the national average. This deprivation seems to contribute not only to higher rates of crime but also to higher rates of suicide, alcoholism, gang membership, and sexual abuse. As of 2011, the suicide rate for Native American men aged 15 to 34 was 1.5 times higher than for the general population. Suicide is the second leading cause of death among Natives aged 10 to 34.
Alcohol-use disorders are more likely among American Indian youths than among any other ethnic group. Involvement in gang activity is more prevalent among Native Americans than it is among Latinos and African Americans. Native American women report being raped two-and-a-half times as often as the national average. The rate of child abuse among Native Americans is twice as high as the national average. And each of these problems is worse among the half of Natives who live on reservations.
Many say the federal government is not giving American Indians enough money to combat these problems. As Cecilia Fire Thunder, the former chief of the Lakota tribe on the Pine Ridge reservation, told me, “We are held back by inadequate funding.” When it comes to education, health care, and various other problems on the reservations, she said, “all Congress has to do is honor its treaties.”
Others—often researchers in the academy—argue that American culture does not give Natives enough respect, continuing to traffic in stereotypes when it comes to sports teams and mocking those who claim to have Indian heritage. The American Sociological Association, for instance, passed a resolution calling for sports teams at all levels of competition to cease using American Indian nicknames, logos, and mascots. It read, “The continued use of Native American nicknames, logos, and mascots in sport harm Native American people in psychological, educational, and social ways.”
Neither view is entirely right.
The economic devastation in American Indian communities is not simply a result of their history as victims of forced assimilation, war, and mass murder; it’s a result of the federal government’s current policies, and particularly its restrictions on Natives’ property rights.
Reservation land is held “in trust” for Indians by the federal government. The goal of this policy was originally to keep Indians contained to certain lands. Now, it has shifted to preserving these lands for indigenous peoples. But the effect is the same. Indians can’t own land, so they can’t build equity. This prevents American Indians from reaping numerous benefits.
Instead, Washington continues to send checks and micromanage these communities. The two primary agencies charged with overseeing the activities of Indians who live on reservations—the Bureau of Indian Affairs, or BIA, and the Bureau of Indian Education, or BIE, both part of the Department of the Interior—together have a total of 9,000 employees. That’s one employee for every 111 Indians on a reservation. According to a report from the Cato Institute, federal funding for these agencies’ various programs—which support education, economic development, tribal courts, road maintenance, agriculture, and social services—was almost $3 billion in 2012. About $850 million of this goes to BIE to provide for its 42,000 students, although most children on reservations don’t attend BIE schools. This amounts to about $20,000 per pupil, compared to a national average of $12,400.
Plenty of other federal agencies also have subsidy programs for Indians. For instance, the Indian Health Service, based at the Department of Health and Human Services, had a 2015 budget of over $4.6 billion. And the Department of Housing and Urban Development’s Native American Housing Block Grant Program has a 2015 budget of $650 million.
In recent years, payments from Washington have increased and the size of the Bureau of Indian Affairs has ballooned. But according to most of the people I interviewed on reservations, the problems seem to have become worse. Driving through Lame Deer, the center of the Northern Cheyenne reservation, some buildings were boarded up. Small said there used to be another market and a few other stores when he was growing up.
The development wouldn’t have been possible without a combination of federal, state, and private donations. The Crow tribe is broke, Small said, for a variety of reasons. There’s next to no economic activity on the reservation. On the Northern Cheyenne Indian Reservation in Montana, the unemployment rate is 78 percent. According to the BIA, unemployment on the Crow Reservation is 46.5 percent.
The tribe, according to its leadership, owes HUD about $3 million. In the 1990s, the agency built most of the homes on the reservation, and the tribal leadership promised to exact a small monthly payment from each homeowner in order to repay the debt. Conrad Stewart, who used to work in the tribal housing once and now chairs the Natural Resources Infrastructure Committee for the tribe, said that the payments were to be between $20 and $30 a month.
The tribe members refused to pay, and now the situation is getting bleaker. HUD, the tribal leaders said, refuses to build any more homes until the money is paid back. And so no homes are being constructed or repaired. Instead, more and more people are moving into each small trailer home. The result is that many tribal members between the ages of 18 and 40 “don’t have homes,” according to Stewart. When the tribal government attempted to pass a law that would require people to pay their debts, many legislators were voted out of office.
But what choice do Crows have?
Almost no one on the reservation can afford to build a home, because no one can get a mortgage. And no one can get a mortgage because the property on the reservation is held in trust by the federal government; most of it also is “owned” communally by the tribe. No bank could ever foreclose on a property, because the bank can’t own reservation land. The Bureau of Indian Affairs can determine what is “fair market value” for a piece of property and prevent one party from selling land to another. “We are the highest regulated race in the world,” said Stewart.
Indian reservations, Terry Anderson and Shawn Regan wrote in Louisiana State University’s Journal of Energy Law and Resources, “contain almost 30 percent of the nation’s coal reserves west of the Mississippi, 50 percent of potential uranium reserves, and 20 percent of known oil and gas reserves”—resources worth nearly $1.5 trillion, or $290,000 per tribal member. Tragically, “86 percent of Indian lands with energy or mineral potential remain undeveloped because of federal control of reservations that keeps Indians from fully capitalizing on their natural resources if they desire.”
There are Natives who worry that too much development will be harmful to their traditions. Winfield Russell, of the Northern Cheyenne tribal council, said he worries that development of the land “will undermine or destroy Native culture.” Russell said he sees a strong connection between the untouched land and the tribe’s spiritual values. Unlike many other tribes, he said, “we’re still strong here as far as our ceremonial culture and spirit on the reservation. We still have our covenant here.”
Yet, Indians have long suffered from what the Nobel Prize–winning economist Hernando de Soto has called “dead capital.” They may possess a certain amount of land on paper, but they can’t put it to use by selling it, buying more to take advantage of economies of scale, or borrowing against it.
Over the years, the federal government has carved out some ways for Indians to make money. For example: They used to be able to sell cigarettes tax-free on the reservation. But in 2010, with the passage of the Prevent All Cigarette Trafficking Act, that came to an end.
By that point, many tribes had already started to get into the gambling business. Most Indian casinos are dinky affairs. But the Senecas have made over a billion dollars on their gaming operations. Those profits are distributed to tribe members in the form of annuities. According to Lucille Brooks, who runs the Seneca Nation of Indians Economic Development Company, “The annuities have created an entitlement attitude, and that is the downfall. The annuities have enabled people not to work.” The basic standard of living of many of these casino-owning tribes has risen slightly, but it has not spurred much improvement in a decrepit educational system or even investment in other businesses.
Now that more and more states are opening up gambling to non-Indians, tribes are facing increased competition. The Seneca Nation has offered low- or no-interest business loans to anyone who wants to try some other enterprise, but there are almost no takers. Michael A. John, the manager of the Small Business Incubator Program on the territory, said his group conducted a survey to find out which businesses residents should open. He tells people there are too many pizza places around, instead recommending “outdoor recreation, maintenance, landscaping, and professional massage.” But this kind of guidance has not yielded much result.
Federal legislators have pushed certain reforms, including a stricter ban on the development of natural resources on Indian land; more payments—perhaps even “reparations”—from the federal government to tribes; and greater sensitivity toward Indian culture, including an embrace of tribal languages and the changing of football-team names. But this is not always the primary concern of Natives. As a recent Washington Post survey concluded, most American Indians are not offended by the term “Redskins”—the name of D.C.’s football team. In interviews, I couldn’t find a single native who mentioned sports-team names as an important issue facing American Indians today. While I did read one editorial in a reservation newsletter arguing against the celebration of Columbus Day, I couldn’t find anyone who wanted to discuss the issue further.
While researchers have argued that team names such as this impair Native youths’ self-esteem, many of those young people have grown up in poverty, living with one or no parents, often exposed to adults who have problems with drugs and alcohol. When these young people have few educational options and little hope of employment ahead of them, it seems ignorant, if not offensive, to focus solely on the names of sports teams, if that distracts from addressing more serious problems.
The people I met on reservations were not suffering because others don’t understand their heritage or know their tribal language. What American Indians need are real property rights. A number of tribes in Canada are pushing legislation called the First Nations Property Ownership Act, which would create the legal framework for individual members of First Nations to access capital through secure property rights. Leaders like Manny Jules, the former chief of the Kamloops Band in British Columbia, Felix Arnouse, the chief of the Little Shuswap Band, and Michael LeBourdais, the chief of the Whispering Pines Band, all support the legislation.
They see reserve land, which is treated similarly to our reservations here, as becoming more like cities. The underlying title would be turned over to a governing entity; even if the land were sold, it would remain part of the city, just as no one can sell a part of New York City to Newark. But individuals of any race would be able to buy and sell it among themselves, without the permission or oversight of tribal or federal officials. This would allow for a true free market. First Nations members who wanted to lease their land for the development of natural resources would be able to do so without seeking permission from the national government. And those who wanted to sell their property would be able to select the highest bidder, regardless of race, take that money, and put it to use for themselves and their families. Finally, those who wanted to keep their land would be able to borrow against it to build a home or start a business.
There are some First Nations leaders in Canada who are skeptical of this plan. They worry that it will lead to greater assimilation, which they see as damaging to Native culture. They would be sorry to see a plot of land long occupied by one family sold to outsiders. Some worry that non-Natives will simply take the land illegally. But Jules has promised that even if the legislation passes, tribes would have to “opt-in.” Moreover, tribes would retain autonomous rule over the land, even if a particular plot passed into the hands of a non-Native.
Whether such a solution would work in the United States is a complicated legal question. But considering such reform is the first step toward helping these communities move forward.
For some tribal leaders, this kind of move would actually be a way to embrace their tradition. Jules, who has been leading the fight for the legislation in Canada, explained, “In my community, we have some of the oldest pit-house sites.” Pit houses were permanent structures requiring considerable time and resources to build. “They were nice and toasty warm in the winter. In the summer we went out and gathered salmon, berries, wild vegetables, and hunted game. In the winter we came back to settled villages. There is no way we would have left and come back to allow some other family to live in our pit house.” Individual ownership of land and resources is not some foreign Western tradition that will undermine the values of American Indians. As Jules said, “Property rights are part of indigenous culture.”
In discussing NATIVE AMERICAN public policy as above we noted that NATIVE culture does not even have a LANGUAGE for SELLING LAND. That is purely OLD WORLD KINGS. This is how we know that DASTARDLY NATIVE BILLIONAIRE propaganda is pushing idea onto native citizens. These same native billionaires are also tied to selling this idea of TRANSHUMANISM as TRANSFORMATIVE SPIRITUALITY.
Upon arrival to the New World, the European Americans adhered to a governmental monarchy, yet the Native Americans held to a tribal form of government. These structures were ingrained into each society so that the very practice was one of deep cultural practice. The Europeans believed in an absolute commitment to the crown of England. However, the Native Americans devoted themselves to each other and had no central ruler. Nonetheless, they did have many chiefs among the tribal chiefdoms that regulated relations among the tribal members'.
ONLY A NATIVE 'TRICKSTER' WOULD SELL THAT FAKE NEWS.
'The Native Americans worshiped sun gods, corn gods and nature spirits of birds, bears and wolves'.
The point we want to make in this week's discussion on NATIVE public policy is tied to what is REAL SPIRITUALITY and this push towards 3000BC HINDI BRAHMIN tied to TRANSHUMANISM.
As well we want make clear-------LOST TRIBES OF ISRAEL have absolutely nothing to do with our NATIVE culture and language. NATIVE language was STONE AGE-----these migrating people still using language and religion from 10,000-----20,000 years ago. So, yes, they resemble other ancient tribal cultures which have been isolated from industrialization.
VERY FEW NATIVE CULTURES HAD WRITTEN LANGUAGE----THEY USED ORAL LANGUAGE TRADITIONS.
Native American Stories: A Tradition of Storytelling
Jan 19th 2011 – by Tracey
The Native American culture is known for its rich oral tradition - instead of using a written language to document their history, these indigenous people simply relied on their verbal language to share their history, customs, rituals, and legends through vivid narratives.
These powerful tales, often told by the tribal elders to the younger generations, not only related their tribal history; these tribal stories also entertained and preserved their culture.
History comes alive
Each time a story was told, it breathed life into the culture, cultivated their verbal language, gave meaning to the tribe's history, and also taught life lessons about things like love, leadership, and honor, as well as their symbiotic connection to the earth and intimate relationships with the animals they depended on.
Making a connection with music & sound
As a way to heighten the senses and encourage a deeper feeling of interconnectedness between tribal members and their environment, when these stories were told, they were often accompanied with song, music, spoken word, and dance.
Experiencing the storytelling tradition today
Although this tradition of storytelling is less common today than was many years ago, some authors (both native and non native) have promised to preserve these stories for future generations. They have listened and learned many of these legendary tales from tribal elders.
WATCH OUT FOR THAT GLOBAL BANKING OLD WORLD KINGS----TRICKSTER WHETHER KNIGHTS OF MALTA OR TRIBE OF JUDAH. Whether one believes migratory history into what was RUSSIAN STEPPE region---some say 10,000BC some say 4500 BC the migration over BERING STRAIT was during the ICE AGE being around 8000BC ----and that fits with REAL SCIENTIFIC DATA.
'According to linguistic research, at its beginnings ca 4500-4000 BC, the Indo-European language was largely confined to the Black Sea region'.
Storytelling Traditions of Native Americans
For Native Americans, the telling of stories passed down from generation to generation remained their primary form of wisdom communication even after the written word had spread across the globe. Native American oral storytelling traditions allowed tribes to transmit their mythological, spiritual and historical understandings of themselves and the worlds they inhabited to their children and their children’s children. This all but guaranteed that members of each individual Indian nation would never forget their roots or lose sight of important knowledge that would allow them to continue to exist in harmony and cooperation with the natural world. In order to make this critical information memorable, Native Americans translated practical prescriptions along with subtle and sophisticated ideas about the Great Mystery of life and existence into allegories filled with heroes and villains, comedic twists and dramatic encounters and lessons learned the hard way through suffering and eventual transcendence.
Native American stories were always intended to either explain or teach. Some of the categories they could fall into included:
- Creation myths
- Interactions with spiritual teachers
- Lessons learned about right living and behavior
- Magical tales of cultural and/or individual transformation
- Explanations for natural phenomena
- Instructional stories about the evolution of survival skills, such as hunting, farming, or building
- Wisdom teachings from animal masters
The Critical Role of the Shaman
Shamanism or out-of- body spiritual travel, is a fixture of indigenous life and this was certainly the case with many Native American peoples. Often portrayed simply as medicine men and healers by those with limited understanding of native traditions, shamans (or their North American equivalent, since “shamanism” technically refers to indigenous religious practices in Siberia) were actually prophets and teachers more than anything else, tasked with bringing back wisdom from beyond the borderlands that separated dimensions. Animals almost always feature prominently in Native American storytelling – but rather than existing only as creatures that lived in an every-day ecological world, animals were seen as embodiments of spiritual archetypes who existed in concrete form in the netherworlds explored by traveling shamans. Wisdom animals who lived in these regions could talk and think just like humans and they had much wisdom to share with the shaman who traveled to see them as a representative of his people. Because not everyone could be a spiritual traveler, however, the best way to pass on this wisdom to the people was in story form. Not surprisingly animals who could talk and reason and operate in both this world and the next in highly intentional and intelligent ways were usually major player in these stories.
Native American spiritual travelers relied on drugs such as peyote or hallucinogenic mushrooms, sensory deprivation, rhythmic drumming, frenetic dancing or fasting to achieve altered states of consciousness, and while in these states they could experience visions of past and future. Most origin myths of native peoples may have had their genesis from these transcendent experiences. In addition, prophetic visions of significant future events where common in these altered states and these visions could galvanize and inspire fellow Indians.
One famous example of this phenomenon was the vision of imminent heaven on earth that entranced Paiute spiritual teacher Jack Wilson in the 1880s. Jack Wilson’s stories of the coming changes swept across Native American lands, and a series of ceremonies designed to bring a cleansing of evil from the world soon spread among many Indian nations. Especially enraptured by these stories and ceremonies were the Sioux of the Plains region, and their performance of these rhythmic rituals, which came to be called the Ghost Dance, created fear and suspicion among whites in the west. The US Army massacred almost 300 Sioux, mostly women and children, at Wounded Knee in the Dakotas in 1890 in a confrontation fueled by this hostility to the rising Ghost Dance mythology. Apocalyptic stories and prophecies in general became more common after native contact with Europeans, as Indian mythology evolved to include Christian ideas and imagery.
What is important to realize is that Indian peoples had a different understanding of dimensional travel than western anthropologists and self-styled “Indian experts.” For Native Americans, alternate dimensions where animals had human-like qualities and the wise spirits of dead ancestors resided after leaving the earthly realm were real places. In fact they were more real than this world, which was just a shadow of these transcendent realms – a view strikingly similar to that of the founder of western philosophy, Plato. The western, scientific approach, however, was to dismiss the shamans as essentially con men, and to see Native American storytelling as always and only metaphorical and allegorical.
But Native peoples did not recognize strict boundaries between the real and the allegorical. For them, the universe was a complex and mysterious place and the stories they told used the spiritual world as a foundation and a background for putting their spiritual and metaphysical knowledge into a more personalized, orally transmittable form. While the Bible is filled with stories that can be examined and understood as literature, it is also taken as a source of true and real wisdom and revealed knowledge by Christians - and so it is as well for Native Americans and the shamanic dimensions.
The Trickster as Cultural Transformer
The most popular and omnipresent character in Native American storytelling was the trickster. The trickster was an interdimensional figure, an animal with human characteristics that would confound human beings by his clever and endlessly provocative behavior. Tricksters did indeed play tricks but they did so with a purpose. Surviving by wits alone, the trickster broke down conventional categories and violated societal restrictions with glee. But in the end, this work was designed to help create a new and better order out of the chaos the trickster caused. Tricksters lived in the borderlands between nature and culture, between this world and the next and between change and tradition. As such, they abhorred hard categories and rigid thinking. Society and culture had to learn and evolve to survive, and tricksters guided humans through this painful process by showing them how foolish and prideful they were when they tried to cling to the outmoded rules and structures of the past. Tricksters could be any animal, but the coyote was by far the most common trickster in Native American tales.
By violating the rules and upsetting the old order, tricksters helped human beings see through their limited ways of thinking. Native Americans needed to use their imagination and their creativity to survive in a world where circumstance changed and the forces of nature could turn suddenly hostile, and the trickster helped show them how to be adaptable and flexible in all situations.
Native American Storytelling Traditions, Past, Present and Future
Native American storytelling was focused on helping people understand their place in the natural world. Native American tales were - and still are - part metaphorical, part real, part spiritual, part mythological, part instructional and part transformational. Most of all, however, they were entertaining and memorable to the audiences who heard them. This guaranteed these stories would be remembered and passed down to the coming generations, who needed to understand who they were, where they had come from, and why the world is the way it is, if they were to survive and prosper in the challenging times that were – and still are - always just ahead.
As European academics REAL LEFT SOCIAL PROGRESSIVES have always acknowledged the bias of scholarly history ---this is especially true with linguists/etiology-----trying to translate another culture's language always falls towards using your OWN LANGUAGE.We would recognize this in these few decades of commitment to creating written language for an ORAL NATIVE AMERICAN tradition.
Below we see the few native written languages having VOWELS-----etc -----have been PHONICALLY translated.
If the scholar creating these written language for oral traditions is CHRISTIAN ----he/she will use our LATIN/GREEK etiology. If he/she is JEWISH or MUSLIM then Hebrew/Arabic language etiology will be inflected into that NATIVE AMERICAN WRITTEN language from ORAL TRADITION.
If a scholar is JEWISH then of course these written language representations will HAVE NO VOWELS.
Long held archeological and anthropological research has pin-pointed the RUSSIAN/UKRAINIAN STEPPE region as the source of Native American migration 10,000----20,000 years ago. Any language connections would likely start there.
Today, many, many Native American languages have writing systems that have been created to express their sound systems. Usually it is derived from the English or Spanish or French system and the international phonetic system. This is only because the first written language they were in contact with was in those systems. This is exactly the same reason why Greek is the way it is, borrowed and changed from the Phoenician or the reason English uses a Latin derived system (although earlier it had a system borrowed from the Nordic languages). If native American languages had encountered Sanskrit or Chinese first then they would have borrowed those ones. This is what Thai and Japanese both did, borrow from completely unrelated languages.
Cherokee is remarkable in the way Sequoia, who could not read English, created a written language by assigning sounds to symbols based on the idea of writing, not the knowledge of an actual system. What he did was closer to what was done in the 1400s in the creation of Korean hangul.
Most writing systems for native languages have to make up some new symbols to express sounds that do not occur in English. For example in Navajo, the added marks over the vowels to indicate tone- o ó oo oó óo (for each vowel) and ń . Marks underneath to indicate nasalization- ą ę į ǫ. A mark to show glottalization - k' ch' t' tl' ts' tł’ and glottal stop ' . And the consonants we don't have tl ts ł tł
As noted in another answer, if you included MesoAmerica there is: the Olmec, Zapotec, Epi-Olmec, Abaj Takalik and Kamnialjuyu (probablly Mixe) and Mayan all had wrting systems that used characters in the same way Chinese or Egyptian.
The Ojibwa (Anishinaabe) people wrote complex geometrical patterns and shapes, on birch bark scrolls called Wiigwaasabak which are considered a form of writing, as can Mi'kmaq hieroglyphics.
The Canadian First Nations Inuit, Algonquian family, and (formerly) Athabaskan language families use a syllabary known as Canadian Aboriginal syllabic writing. It is a type of abugida. It was first developed by James Evans in 1840 based on Cherokee and the Devanagari script from India and shorthand. He used it for Cree and it was adapted for other related and unrelated languages. 1856 for Inuit, 1880 for Blackfoot, and then new characters for Athabascan.