Tag Archives: indigenous

Speaking in Tongues

The Girl on the Couch

Anzaldúa, G. (2009). Speaking in tongues: A letter to third world women writers. In Anzaldua, G. & Keating, A. (Eds.), The Gloria Anzaldúa Reader (39-48). Durham: Duke University Press.

This  epistolary essay (written in the form of letters), was drafted beginning in 1979 and published in This Bridge Called My Back: Writings by Radical Women of Color (1981).

What is Sacred:

How do I begin to talk about what is sacred? In Hawaiian thinking, the word for future is ka wā mahope, or the time behind, after. It is a very different concept than the western idea of one’s future being brightly shining ahead. The difference is in who leads and who follows. In Hawaiian thinking, those of us in the present are following our ancestors who are in front of us and we are leading our grandchildren or the generations behind us. With that lens firmly rooted, then I feel like what is sacred about this essay/letter is that Anzaldúa reaches back into the future to pull me forward. I feel like she is writing specifically to me. She has heard my frustration as I try to write with my authentic voice in a seemingly hostile academic environment and she assures me that she has always been in front of me waiting, patient and naked. When I am frustrated and on the edge of compromise, she says:

My dear hermanas, the dangers we face as women writers of color are not the same as those of white women, though we have many in common. We don’t have as much to lose — we never had any privileges. (39)

I do believe that the audacity to take time from surviving to write is a huge limitation to me. As part of my tenure process I have to write and publish, and yet there is so much to do in creating a program for my students where cultural humility and teaching through culture will actually engage hundreds and thousands of children so that work comes first. Growing and sustaining our pathways to grow our own educators comes first.  It definitely comes before my writing. Anzaldúa quotes Luisah Teish who is addressing a group of mostly white feminist writers about the Third World women’s experiences:

If you are not caught in the maze that [we] are in, it’s very difficult to explain to you the hours in the day we do not have. And the hours that we do not have are hours that are translated into survival skills and money. And when one of those hours is taken away it means an hour that we don’t have to lie back and stare at the ceiling or an hour that we don’t have to talk to a friend. For me it’s a loaf of bread.  (29)

So what is her solution to me, not a Third World woman, but a struggler nonetheless? These are just highlighted snippets, but I tagged this post with the word “enough” because these little pearls have to be enough of a reminder for me that when I am beating myself up or feeling like I have nothing worthwhile to contribute, it is enough.

• Forget the room of one’s own – write in the kitchen, lock yourself up in the bathroom. Write on the bus or the welfare line, on the job or during meals, between sleeping or waking. (31)

• It’s too easy, blaming it all on the white man or white feminists or society or our parents. What we say and what we do ultimately come back to us, so let us own our responsibility, place it in our own hands and carry it with dignity and strength. No on’s going to do my shitwork, I pick up after myself. (32)

• It’s not on paper that you create but in your innards, in the gut and out of living tissue. (33)

• The meaning and worth of my writing is measured by how much I put myself on the line and how much nakedness I achieve. (33)

• I say mujer mágica, empty yourself. Shock yourself into new ways of perceiving the world, shock your readers into the same. Stop the chatter inside their heads (34)

• If you are going to spit in the eye of the world, make sure your back is to the wind. (34)

• Throw away abstraction and the academic learning, the rules, the map and compass. Feel your way without blinders. To touch more people, the personal realities and the social must be evoked — not through rhetoric but through blood and pus and sweat. (34)

Finally, because that last page of the essay is so so rich, the paragraph leading up to my favorite line so tight and heavy and naked, I have to share it, but I set the last part of the paragraph on my own. It is not written like this in the original, but if I have not listened to Anzaldúa by this point, she leaves with one last pearl for me in case I did not hear her all the other times:

Write with your eyes like painters, with your ears like musicians, with your feet like dancers. You are the truthsayer with quill and torch. Write with your tongues of fire. Don’t let the pen banish you from yourself. Don’t let the ink coagulate in your pens. Don’t let the censor snuff out the spark, nor the gags muffle your voice.

Put your shit on the paper. (34)

The best part of all, after all the “can you hear me now?!” rhetoric, is that it ends quietly and simply,




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Transformation through art

I am at the AERA conference but decided to use my time learning at the Holocaust Museum and making my way through some of the Smithsonian galleries that I have not visited before until I got to the Native American museum for a late lunch.  At the Sackler Museum of Asian art, there was an instillation called Turquoise Mountain about transforming Murad Khani in Afghanistan (transformation of place and people through art). You were encouraged to touch the woodwork, but I was most drawn to the text and what I could learn from these artists.

I need to do more research around art as methodology but also art as catharsis for cultural trauma.

I donʻt know how I am going to use it, but on entering, there was a video playing and it is about how they were taught to build with concrete, but after the war, the concrete was destroyed; it did not hold up as well as their traditional methods of building with mud and wood. The concrete was poorly made, it was ugly.

Hedayatullah Ahmadzai, head of engineering at Turquoise Mountain says,

When I was a refugee in Pakistan I got a job working on the conservation of historic buildings. It was there that I received my first experience of traditional building design and building techniques. On returning to Afghanistan, I worked in many areas of the country, where people still built their homes using these traditional techniques.

These experiences made me realize what mud and timber can teach us. The people of this land built in mud and timber for thousands of years. The buildings are cool in summer, warm in winter. They are cheaper to build, easy to look after, and beautiful. Why are we forgetting the lessons of our ancestors?

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Poetry as Note Taking – He Manawa Whenua

The He Manawa Whenua Indignous Education Conference was my first experience in participating in a conference with translation. I think it’s a really interesting concept and I noticed that my notes looked more like poetry as a way to make sense of translations that were then re-translated, ear to brain to hand.

One of the keynotes, Professor Pon Teinara spoke only in Maori and he shared his mo’olelo of growing up in the bush. I found him to be so profound,  and I wish I could have understood him in his own language. Lost in translation.

hale He showed us a picture of his parents, beautiful, young rebels who set out to live a different lifestyle. To move away from the city and live out in the bush. This is not them. This is a hale from the Bishop Museum, but it gets the point across.

Wisdom is the daughter of experience (Da Vinci)

The house is telling us stories

of the old world.

Some may think it’s a picture of poverty

Of lack

and want

but it is a search for knowledge

in a world of silence

not noise.

We went to the bush to be free

How free do you wish to be?

What are you willing to do for this freedom?

What can you give up?

Do not ask senseless questions.

Sometimes the academic mind can trouble you.

I will give you everything I know

but the world waits for you

there is new knowledge out there

come out of the mist

come into the light

do not stay in the past

great knowledge has come from there

but you cannot stay

create new knowledge

to live in the world of now.


Who will fill your shoes?

Why would I want to wear someone’s old shoes?

You get the knowledge

but you may also inherit the unpleasant smells

Let us not sit in the shadows of our teachers.

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Day 16: Buried Thoughts Emerge

“Don’t whistle in the house!”
Insisted John, our friend and host,
graduate of Iolani, graduate of college,
detective with the city.

I chuckled.
The last time I heard that,
is when my grandmother Luʻukia
lived in the 1930s.
She said to whistle in the house,
was to call the Tiapolō.

My husband stopped whistling,
shocked over the irrationality of it all.
I understood.
I had grandparents like John’s.

Grandma Luʻukia’s thoughts emerged
when John spoke.
She did not die completely–
She is very much a part of me.

–Cecilia Kapua Lindo

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Day 3: Roots

The wind blew hard again today,
tried to blow away my poems,
but to no avail,
for they had sunk their roots
deep into the hillside,
deep into the stones, the grass,
the trees, the songs of birds,
the light on land and sea
that never dies,
the light in your eyes.
Alistair Te Ariki Campbell

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