[inaudible] [inaudible] managing senior tribal specialist with the [inaudible] her projects focus on and betting [inaudible] she is also the founder of every day eastern, a nonprofit with the conducting Community Engaged research, and Building Partnerships with tribal communities along the east coast. In addition to earning a bachelor of arts degree in international and humanitarian affairs from James Madison university, she earned a masters of social work from Columbia University and a masters of education from delta state university. She currently lives and richmond, virginia, with her husband, daughter, and dog. Please join me in welcoming diana gates. [applause] hi, everyone. I need to start by saying how interesting it is to take off a mask and talk to people in a room. We are like a year post introduction of covid and, so it is definitely interesting. [laughs] thank you all so much for coming tonight. The title of this discussion is exceptional women, virginia indian women in leadership. And i just wanted to start by saying to all of you, virginia indian or Indigenous Women who may be watching this recording, this presentation is especially for you. I hope you find strength and power any stories of our grandmothers that are included here tonight. I know personally their tenacity, strength, and commitment to community especially through trying times and adversity is a message that we can gain some inspiration from. [laughs] up first, lets talk about these things. Instead of a former agenda slide, i like to sort of open with some points of tension that we will talk through tonight. And we will start with the land acknowledgment. We will talk about what time immemorial means. And we will go through some for general faces that i think categorize some time periods in virginia indian women and leadership including matriarchy, exceptional women, attending the and we will close out with time immemorial revisited. And then, we will have some question and answer time. So, lets say, okay. First, for a land acknowledgment, i want to start this presentation with the acknowledgment that we are in the traditional territory of the chief tom. The original treaties made with the original and habitants occurred in this traditional territory. I would also like to add a reminder that the people existed here long before that contact and negotiation with ever made and will continue to exist long after. These are just some pictures of our beautiful territory here. So, up first, we have time immemorial, and this is providing a framework for the evening and the different phases that we will talk about, as i mentioned earlier. I want to flip the script on historical that focus on dates. You will not hear me refer to specific dates very often. When we discuss indigenous experience and resistance to colonial settler states, we focus on ideas that characterize that face of time. And from an indigenous perspective, picking very linearly and a specific about history, focuses us on how we fit into a specific timeline that has been imposed upon us, rather than reflecting on what we learned during that phase of time and where we can and should go next. So, with that being said, we will talk through these four faces of matriarchy, exceptional women, tending the earth, and really matriarch shunt. First, matriarchy. Matriarchy is a social system in which women have the primary Power Systems and rows of Political Leadership. More 30s, social privilege and control of property. So, i like to start this talking a little bit about european bias and critique of that and the way that the accounts are recollected by english about virginia indian people. So, the english speak of the native men hunting, fishing, and fighting and going to war at their leisure, while women do the treasury. And so, what he means by drudgery are things like working Agricultural Production and working in the home. This is definitely a bias of European Society because for a man to hunt and fish, he needs to own land. And so, these are considered leisurely activities in europe due to the domestication of farm animals. So, and society lower class men are working in the field doing hard labor. So, when they come and see women working, they dont see women producing 60 to 70 of the diet of the community per year. They see that it is a drudgery type activity. When in reality, that is part of what creates a Matrilineal Society is the control of Agricultural Production. And so, in native societies at that time, hunting and fishing are the primary ways of securing protein for the diet, while women remain around the town sites, working in the fields, like i mentioned, bearing children. And so, all of these activities create a Matriarchal Society and retain rights for women and native society. That European Society will not see for hundreds of years, from the point of initial contact in the early 16 hundreds. And addition, some others aspects of matriarchy as found here in our communities, women are heads of households. They hold and own property. They retain the right to divorce and an all their relationships. They maintain custody of the children. And on the vast majority of the property in the household and the household itself. Kind of flipping the script on what we initially see in the accounts. It is a very biased additionally, the quality found within that and African Women who are enslaved and brought to this continent, so that when they are captured or they become really resilient to returning. The government actually will let out false captive narratives to dissuade people from running away from European Society. And kind of vulnerable of about mistreatment that wasnt occurring during this phase, i want to lay the foundation for defining Political Leadership. And communal leadership. So, by Political Leadership by mean access to power that provides an opportunity to lead and died within a structure. Im my communal leadership i mean activists that provide an opportunity to lead and guy [inaudible] but in a matriarchy, these are not best definitions. As we know, native supplied [inaudible] you are accountable to your community. Making that distinction early on, as we talk about how leadership with virginia indian women has evolved over time. Will make sense if we set that dichotomy up at the beginning. Okay, our next phase is exceptional women. So, i have two definitions here of exceptional women. The first definitional is unusual, exceptional women, the first definition is unusual or atypical. The second definition is unusually good or outstanding. We have to kind of different definitions here. Ill talk a bit about how these women are both exceptional in different ways. In this picture we have here, its an algonquin couple. The woman on the left is wearing some 18th century, 1700 style closing for four algonquins in the northeast area. I just want to call that out. During this phase specifically we will look through the lens for exceptional woman. Well talk about how they were exceptional in the first sense of the definition of unusual or untie buckle from the european or american perspective. But will also discuss how there and sectional in the sense of our second definitional of unusually good or outstanding. And that will come from my own community perspectives. During this phase you will see changes average in your women, virginia indian women access the leadership. Well also see how communal leadership has maintained a constant part of our lives. So, our first exceptional woman, is a possibility the sky, she was born sometime in the mid 16 hundreds and died in 16 tan she was a female chief of the tribe. The appomattox tribe was located near current de Chester Field County and one ember of the chief donald come fantasy of 30 tribes at the time. Was opposoquinuske related loosely to the line were not sure what that connection was and so here in the out early contact time we see that women and Political Leadership roles across native society was a common occurrence. But it was very rare in european societies. So, that sort of an initial setup of seeing women in high Political Leadership positions was not a common occurrence appearance for the at first. They had just had their First Experience with a soul queen monarch ruling with then that same 50 or 60 years. Versus this was a very common part of native society at the time. So, during one of the initial encounters between the appomattoc and the english, the settlers at jamestown. I managerial archer, the first wave of settlers at jamestown. In his account, called opposoquinuske a fat, lusty, manly woman. I need to bring that up. Its both hilarious and awesome at the same time. I feel like i relate to her, she might be my alter ego if i were to rename myself i probably monday myself opposoquinuske. [laughs] so, most importantly, she was a fearless, unflinching, persuasive leader. She was commonly adorned with a copper crown, just absolutely dripping in copper jewelry. Which was a huge status symbol. And it still is today. We still retain that mentality. [laughs] it was clear she was the chief for clean. During those initial interactions. One of the original accounts of the english interacting with opposoquinuske, was with christopher newport, who she requested one of his man to shoot their guns in front of our. To see how they operate and they fired the guns and she did so without flinching or blinking. Shes pretty tough woman, having not seen that type of technology and showing absolutely no fear in the initial fire. So, over the next few years the tribe appomattoc of opposoquionuske, became more and more weary of the continual claudio encroachment by the english on the settlers at jamestown. In the summer of 16 tine, opposoquionuske invited 15 settlers to she provided over, presided over. So, claiming the women of the village would be a freight of their weapons. She persuaded men to leave them in the vote. She then invited them to sit down for a meal at which time she had the man bush. Her men killed all but one, who managed to escape. The survivor was a man named thomas dallas. He managed back to the boat. And report back to jamestown, what had happened. Unfortunately, due to prolonged conflict between the settlers and the appomattoc tribe, she was morbidly wounded and died in the winter of 16 ten. So, shes our first exceptional woman. She was named one of the virginia women in history, in 2007. The illustration we have here, excuse me, comes from john whites water colors. Around 15 85. This is a depiction of the wife of a chief in the roanoke tribe, on the outer banks of north carolina. So, theres no depiction of opposoquionuske, that were aware of. So, this was the closest depiction of a woman of high status. But opposoquionuske, was known to be sort of dripping in copper jewelry. Not quite, she would look up, but pretty close. All right, our next exceptional woman. Is the cocacola ask a, she was a wife around 16 40 to 16 86 she was a queen are chief of the paul monkey shes a treaty signer and the idea of Land Protection as a novelty for tribes really come to plays with her leadership and ill talk more about what i think that in a second. But also, the legacy of protecting hunting and fishing rights for all of virginia indians today cockakeske it is largely due in part to her leadership during that time period so. In the mid 16 hundreds, there was a prolonged conflict called between the english and the british indians. Essentially, during that or building a prolonged conflict landowners along the frontier of virginia, demanded all indians been driven off the land or killed. So, king charles the second, commission, thank commissioners to virginia to meet with indian leaders. And broker a treaty. That treaty became known as the treaty of Middle Plantation in 16 so, as part of those negotiations she was a very strong leader in the negotiations. A lot of the protections as virginia indians still have [inaudible] are largely, like i said do in part to her leadership [inaudible]. Lets see, so, retaining title to lands typically is a huge piece from matt treaty. A couple the tribes of virginia the pamunkey and were able to retain traditional lands as a result of this treaty. So, she is an exceptional woman, this photo that we have here as of her front which, was essentially a silver piece, we think it was original adorned in front of a crown. But this is the remaining that we have. It was commissioned by king charles the second to give to cockakoeske, for her involvement in brokering the treaty and peace negotiations. It just recently, in the last few years made its way back to the continent. Which is great. And she is included in the virginia womens monument on the capitol grounds. So, if you ever get a chance to visit the capitol grounds, there is a set of maybe ten or so virginia women who have been recognized at deception all leaders. And shes one of them. You can go see her bronze statue there. Our next exceptional woman is edith turner or she was more in 1754 and lived until around 1838 she was the chief clean of the nottoway, tenacious and Community Minded leaders she located numerous land allotments for the nottoway people and she brought discriminatory politicians or states people to justice through court cases. She was not, a fluent conversation last and nottoway, but she wasnt particularly literate of being able to take these prominent states people to court. Its really impressive. Also, she was a foster weather and advocate for tribal children, which is important. So, she started her, had taken park land transactions as early as 1794, but as the chief she led to push to divide the reservations land, among the remaining tribespeople. It was unfortunate, at the time the nottoway were forced to sell their reservation land to pay that. Its increasingly, were seeing parts of the reservation we sold off to pay the debt. And that makes traditional ways of life increasingly difficult. So, she kind of transcended these problems, and owned a farm, encouraged the adoption of farming practices a lot of which there is still an existing, not away families today said elements of that main terms of farming and have maintained until today. She also when speaking other as a foster mother. Era she had so much compassion for tribal [inaudible] records from 1808 shower acting as a foster mother for two nodaway children. We know that she successfully negotiated with trustees, states people, politicians and charge a managing the tribe. She was able to negotiation with them to bring for children back to the reservation. Now we know of, there could be more than that. And even at the age of 70 sex she was still looking after at least two children in her home. For at least 70 years, she continually brought not away and other local tribe children into her care. She was as i mentioned before, a fluent in very skilled conversationalist in both english and. So, she instructed the children in the traditions of the tribe and she was one of the last first language of the drive. So, she took her role as a communal leader especially, very seriously in passing the culture on two children. And she was named, one of virginia and history for 2008 if youd like to learn more about her. Looker up that way. This image here, it is older sister. This woman was part of an illustration of three nottoway who migrated up north to live within another tribe. And she is what we think is the older sister era to man who are pictured in this illustration. So, this is really the only contemporary same period of illustration of nottoway women. It is a very pure, you have all these notes to the artist notes to even surmise that. But this is definitely the only that we know of illustration of a knot away women during that time period. Our fourth exceptional women is molly holmes adam shes born in 1881, passed in 1973. She was a huge advocate of tribal, cultural preservation and shes credited with their survival of financial tweeting, knowledge of irma will remedies. She was also named one of the virginia women in history for 2010. Its a little bit more about molly homes adams. She was born into the upper mat upon on tribe. She matter jasper louis adams. He was a chief of the tribe for five decades. She joined him as a tribal leader and was involved in the purchase and construction of the Indian School in 1919. And the Indian Church in 1942. In her role as a tribal elder, she played a pivotal role in the preservation of feather weaving. Or which was almost lost, she passed on to others and is still in existence today and from the audience i dont know how to do it its very exciting. On acknowledge. You with her contribution she with a variety of studies including discussing herbal remedies. A lot of the information we have retained about Medicinal Plants and herbal remedies is because of her leadership. And her activism provided a strong base of support for continuing tribal identity. In a time that was increasingly even dangerous tribal so, i really look at her as a great example of leadership. In the time period. Thats Mollie Holmes adams. And i think on the next site, i have a picture of the feather mantle here. Thats Mollie Holmes adams created around the 1930s. That is actually on display upstairs in the focus exhibit. You can see an example of her original work here. Its really amazing. You have a chance, definitely go check that out to see all of the craftsmanship it took to create that. So, when i wanted to talk about next is what i referred to as the the embers phase. So, for attending the embers the definition i have is a motion of both caretaking and stoking, a gentle coaxing and potent remembering of that which lights are fire. So, as i mentioned earlier, the distinction Political Leadership and continual leadership, over time the Political Leadership with virginia indian women dwindled to some extent. But the communal later shipment cain the constant. Just some policies that were in place that sort of encouraged the exclusion of men in leadership, even as early as the 16 hundreds. Native women were left out of government to government meetings. Whether it was discussing trade, land borders, military, or enduring conflict or violence. The english settlers we refused to meet with native women, who are in leadership positions. They only meet with men. Native women were barred from the governors meeting room. As well. This was a really rampant sort of policy of excluding native women from Political Leadership positions. And after the American Revolution this policy was set in stone with something called the american civilizations act. Which would not allow women to be heads of household or to participate in government. Which as you recall at the beginning it was a critical element of what the matriarchy what, our societies were. Its really through policy, a systematic disassembling of matriarchy. And womens access to Political Leadership. During this time of contact through the mid 19 hundreds we see that sort of dwindling effort. Virginia and Indian Womens leadership, Political Leadership access, again, i definitely want to stress that the leadership has continued to exist throughout this time period. Information we have about traditional art, skills, life ways still in existence today is due in large part by the work of women, so like i just mentioned drawing a parallel to precontact or early contact matriarchy. A lot of the ways that women still today pass on Tribal Cultural through communal leadership is still an element of matriarchy, even if the Political Leadership aspect is not as prevalent. So, women were both young girls, and young boys first teachers boys only went to learn from man, we surmise that around the age of six when it was common to receive their first bone, arrow even though lots of women also taught their sons archery during the time period. That, a Regional Education was always done by women in the home, that hasnt changed as much, so id like to bring attention to that as well that still an element of matriarchy, its just in our current country society. Womens work is often devalued, the work is the ad and it is work. It is definitely work. And its often if not always unpaid. And i think the women in moms in the audience will shake their head, yes, thats true. So, we can look at this phase and lamenting criticize the power structures and from having consistent access to the Political Leadership. But i dont want us to look at this time period and think women werent working at all. That cat couldnt be further from the truth. Thats a gas, and where the distinction of leadership is important. So, on our last is i am calling remade tree asian. We may tree a shun is sort of a new war thats being constantly dividing redefined there is no specific and specific definition of this but it is essentially a return to women centered indigenous ways of existing, being, and knowing. And so, rematriation is the response of women returning to those, especially the Political Leadership opportunity is. And rian franchising themselves in their communities to step up and be leaders, be recognized in ways that are beyond communal leadership. I need to say, its my baby right there. She somewhere out there. Shes lost it a little bit, shes out there. And this is another mother and daughter, mothers here tonight. I just love these two pictures. I think a huge way that rematriation is occurring. In our societies, communities today is through cultural revitalization. And language revitalization. Its lurking to reestablish that equity that women and men have in traditional society. And, you know, this work thats happening to remediate and returned to women centered indigenous ways of being is not perfect. Its hard, its a struggle and the internalize asian of centuries of patriarchy, state mandated patriarchy, state and country mandated exclusion and Political Leadership has found its way on our communities today and our mind sets. So, some of our women today had barriers to access governmental structures, Political Leadership, or outright ban in some cases. I want to note, historically our communities did not operate this way. This occurred through generational transference or the transfer from the generation after generation that women are not met for Political Leadership. When we see that still in our communities today, theres a lot of women fighting that mentality. So, i just joined them and in saying, continue your work. I support you. Ourbecause, if not traditionalo disenfranchise women in the communities. Along the lines of rematriation, a couple bright spots i want to mention that are really exciting, is the monacan tribe, they actually in their constitution further tribe have a clause that states the majority of Council Members must be women. Which i think is amazing. And theres other tribes that have predominantly womenled tribal councils. In 2021, including this phony tribe of north carolina, has eight of its 11 by women. So, changes happening it can be slow and frustrated. But its possible. Women are working really, really hard to make it happen. And not to discount man in our communities either, theyre working really hard as well. Its definitely a process for rematriation, that it took 500 years to lead to the disenfranchisement. So, its a lot to unpack. And work on in the time being. Another bright spot, i need to add, virginia indian women in Leadership Today, so, we are accessing positions of Political Leadership in high amount. I these are their jobs, some of us have multiple jobs up here, the work is never done. But id like to point out that we have chiefs, multiple chiefs that are within, many, many councilwoman in our tribe. We also have the director of indigenous and native american outrage within the secretary of the commonwealth and governors office. Shes an indian woman. We also have advisory work members, on several boards that advised the governor of virginia. We have virginia indian women on the council on women, Environmental Justice including, the most previous chair of that councils of virginia indian women. The virginia Indian Advisory Committee and juvenile justice, and museum of fine arts board of trustees. These are some of our major Political Leadership roles that virginia indian women are and at this time. We also have several nonprofit founders, a public defender, program specialist, Program Analyst for the federal [inaudible] tribes and we have language and cultural revitalize earners. Award winning artists. We have artists with work displays in the museum of fine arts. We have screenwriters. Tribal Resilience Program director, nurse practitioner, Environmental Program manager, grants manager, and i couldve fills five or more slides. With the amazing leadership positions that virginia indian women in Leadership Today take on. Its the most exciting slight to me. That our women are recognized as leaders across the commonwealth in the country. And this high of a rate, its really exciting and for anyone of us that have children, being able to show our contribution to this increases special thing for all of us. So, yeah before we wrap up. I want to revisit tom immemorial. So, time immemorial is time that reaches beyond the, your memory. Time that exist beyond the recollection of history. So, as i mentioned in the land acknowledgment virginia indians have been here since time immemorial, will continue to be here for time immemorial to come. So, thinking in terms of how we are in phases of leadership. Are currently rematriationing our societies. Were returning to within centers ways of knowing. Some things i think are interesting to think about what comes after rematriation, what does the future of virginia indian women in leadership look like. Does anything come after rematriation or have we restored traditional equity in that and thats the notification of success . Also, whats the future of virginia indian women in leadership . So, there are some things that keep me up at night and i think about a lot. But i just feel very inspired that women are carving out a new way of blending. Political leadership and communal leadership. Also taking great care and finding ways to transfer this new way of thinking from generation to generation. To sort of combat that generation to generation transference of patriarchal concepts. Were also taking over right some of those effects through our rematriation initiatives. As i mentioned before, its hard, long, arduous work, but we are working really hard to restore the traditional equity that we found in our communities, that we will, find again. In closing, i just wanted to thank the jamestownyorktown foundation. For the opportunity to speak tonight. And also encourage their commitment to letting virginia indian voices speak for themselves in this space. Its very important to bring the perspective from the folks who are from the communities. And so, i encourage the foundation in the museum to continue to push themselves and find new ways to represent equitable story that more fully represents the interactions of indigenous peoples. I think for that opportunity to do some of that work tonight. And thank you all for coming, id be happy to answer any questions or talk more about what you think is the future of rematriation. Yeah . [inaudible] thank you for coming. Thank you. [inaudible] my question to you on the lady. Turner . Some of her farming is still today. You name a couple of those things [inaudible] . Some of the traditional farming practices that are still in existence today. Theres still the most recent land sale, not away land was retained through the mid 19th twenties. A lot of nottoway tribe folks, are repurchasing the farmland which is great. One specific practice that is popular, is a certain way of notching pig years to differentiate their pigs from other pigs in the area. Thats one specific way that that practice has continued on today. Yeah, thank you. [inaudible] had to do start the studies, what was your drive, [inaudible] . Thats a good question. I think growing up in our communities and saying im not seeing myself reflected in leadership. Even from a young age i can remember not feeling good about that. Not feeling like that was right. And, so from a young age i kind of felt like i was a boundary pleasure with that. I think i got to a certain point of my adult life, especially around the time of having a child. Especially a daughter. I thought, its beyond feeling a certain way. Its now we need to act and push, do things that our children can look at us as grandmothers, and feel the same inspiration and just sort of play that role. I think really especially having a daughter just was a major turning point for me. I cant look at her and think in any way you should be excluded from anything. So, i think for me, that new motherhood was definitely the critical turning point for me. What sort of efficacy [inaudible] to progressives [inaudible] . Thats a really loaded question. [laughs] so, i dont know. I havent been in Virginia Public School system for a while. But i could say from my experience not a lot we never mentioned jamestown in particular. I can recall ever being mentioned so when we refer to, a virginia indian people in that one time period. The stories are not told in any of our social studies curriculum. So, even speaking from a couple decades ago. I dont know that much has changed. I also dont want to step on everybodys toes who is a virginia indian person working to fix that. I just want to draw, to make it known to that im not aware of that. But i do know even in some childrens, Young Children schools, some inappropriate songs and thanksgiving activities and things like that are still occurring. Its hard to tell if thats directed from the school versus teachers that may just need additional diversity and equity training. [inaudible] there is a lot of folks who are even in the audience, and theyre contributing to educating beyond just their own children. I think that is definitely a part of the work. That those of us who are parents, i dont think, i know i wont be able to sit by if something untrue or inappropriate comes home with my child. I think its definitely gonna be a considerable part of our work. Moving forward. Thank. You estion. So, this answers a little bit of your question, im with this Organization Called [inaudible] , we travel, education with children, its an organization that [inaudible] . Or more came to enhance and correct the history of virginia native american and our Public School system [inaudible] so, were in the early stages of our grant. We have great opportunities there yeah. [inaudible] they would be a fabulous thank you, id love to. And thank you for answering that. Thats why i wanted to clarify. Dont step on anyones toes but im sure theres someones doing that now. I just dont know who they are. So, thank you for offering that answer. [inaudible] right now we have at least one tribe as a female chief. No, two tribes, sorry, that have a female chief. Im not aware of any recent tribal elections. With the has a female chief. And the nottoway tribe of virginia has a female chief. [inaudible] so, they all lived in different areas. Opposoquionuske, was the chief of the appomattoc tribe, she lived around lets president date chester field. Thats where she was from. Cockakoeske was the chief for a queen of the pamunkey, lived with the a pamunkey and king william county. And then edith turner lived in southampton county. And Mollie Holmes adams lived in king way county. Im looking at my people to make sure im getting at right. Yeah, so, a mix of different places. [inaudible] [inaudible] yeah, when we think about high quality education a lot of the things were referring to is your standards of education are there. But also the methods at which we present information are conducive to indigenous learning. Even instructional methods may be different, more communicable, less focused on, individual students competing against each other and more of a communal focus in the classroom of learning. Thats one thing. But i think beyond just the instructional methods, instructional design, its about making sure that the children feel represented in the curriculum. Using indigenous names, using places, using indigenous terminology. Items, even in math we count the slices of a pizza. Theres nothing that say that we need to count slices to learn frank shuns, we can count seeds into pop off fruit. Theres different ways we can make sure children feel like their identities are reflected in the curriculum they learn from. Just off the top of my head, its a few. Our key focus is on linguistically and culturally responsive education. Thats the primary means by which we feel its high quality. [inaudible] [laughs] [inaudible] yeah, its interesting to think about. In our commonwealth, there is a tough place names that we just grew up with them so we just assume theyre just the name of a. Plays a lot of places are named after the original habitants of the area. Or words from those original languages. So, anytime you see the name of a town, street that you think, i dont think thats from english. Its always good to do some extra research and thinking about where did that come from. [inaudible] photo and shows [inaudible] . Im not sure. I tried to look at the date for the photo i couldnt find a. I know its at the library of virginia. So, more research might find the specific date. But yeah, good question, i try to find it but i just couldnt. Is it upstairs . Cool. Just another reason to go upstairs. [laughs] awesome, thank you so much diana. [applause] heres a look at moments in history from the past week. On october 1st, 1927, thats started sculpting mount rushmore. Mr. Borland chose the for presidency target. He believed they represented the most important events in u. S. History. The monument was completed in october of 1941. October 4th, 1957. That marked the start of the space race with the soviets launching the first man made satellite sputnik one into low earth orbit. Youre having the actual signal transmitted by the earth circling satellite. One of the great scientific feats of the age. The hard sell or act of 1965 was signed into law by Lyndon Johnson on october 3rd. The law changed the integration limits based on hemisphere, rather the national origin. This measure that will sign today. Will really make us prove to ourselves most as a country and as a people. It will strengthen us in 100, on scene ways. On october 7th, 2001. The war in afghanistan began. With the United States and allies conducting Operation Enduring freedom. Our response to the 9 11 attacks, the war in afghanistan was fought for 20 years. Im speaking you today from the treaty room in the white house. A place where american president s have worked for peace. Were a peaceful nation. Yet as weve learned, so suddenly, so tragically. There can be no peace in a world of sudden terror. In the face of todays new threat, the only way to pursue peace to pursue those who threaten that. We did not ask for this mission, but we will fulfill it. And thats a look at happen this week in history. American history tv programs on all of these topics in our archives. You could watch them online, at cspan. Org slash history. Weekends on cspan two are an intellectual feast. Every saturday American History tv documents america story. And on sundays, book tv brings you the latest funding for cspan two comes from these Television Companies and more. Including calks. Homework can be hard, but squatting in a diner for internet work is even harder. Thats why were providing lower income students access to affordable internet. So, omar can just be homework. Cox connect to compete. Cox, along with these Television Companies support cspan 2 as a public service. Representatives of the Grover Cleveland birthplace memorial association, and the museum inour topic today is weg to start with our discussion of native americans. This is one of two different discussions. Were having i want to make clear that were not talking about the indian wars in this kind of lecture thats going to be in a couple weeks and were gonna use that as as a way to link. Kind of wars throughout the 19th century all the way up to it including the spanishamerican war so our focus is were kind of around that. Were thinking more kind of legal policy and issues and and such so the goal is to think in that broad 19th century way so our start point is a couple key things we need to kind of