The Water Gap: Return to the Homeland

The Cherokee language is deeply tied to Cherokee identity; yet generations of assimilation efforts by the U.S. government and anti-Indigenous stigmas have forced the Tri-Council of Cherokee tribes to declare a State of Emergency for the language in 2019. While there are 430,000 Cherokee citizens in the three federally recognized tribes, fewer than an estimated 2,000 fluent speakers remain—the majority of whom are elderly. The covid pandemic has unfortunately hastened the course. Language activists, artists, and the youth must now lead the charge of urgent radical revitalization efforts to help save the language from the brink of extinction.

The Great Lakes and connecting waterways have remained the center of traditional and contemporary economies for centuries. Meet the Ojibwe and a tribe that was relocated to this region—the Oneida Tribe of Wisconsin who care for these lands. Natural resources are the Tribes’ main economy, including the famous Red Lake walleye and wild rice lakes.

All across Alaska, Native cultures have depended on the abundant natural resources found there to support their families, cultures and way of life. Now these resources are growing scarce, and the people who have relied on them for centuries have to find new ways to adapt.

Oklahoma is home to thirty-nine federally recognized tribes. Nowhere in North America will you find such diversity among Native Peoples, and nowhere will you find a more tragic history. Host Moses Brings Plenty (Oglala Lakota) guides this episode of Growing Native on a journey through Oklahoma’s past and present.

A short documentary about the Ojibwe Native Americans of Northern Minnesota and the wild rice (Manoomin) they consider a sacred gift from the Creator. The film tells the Creation and Migration stories that are central to the tribe's oral history and belief system while showing the traditional process of hand-harvesting and parching the wild rice. Biotech companies are currently researching ways to genetically modify the rice and the community is fighting to keep it wild.

Nóouhàh-Toka’na, known as swift fox in English, once roamed the North American Great Plains from Canada to Texas. Like bison, pronghorn and other plains animals, Nóouhàh-Toka’na held cultural significance for the Native Americans who lived alongside them. But predator control programs in the mid-1900s reduced the foxes to just 10 percent of their native range. At the Fort Belknap Indian Community in Montana, members of the Aaniiih and Nakoda tribes are working with the Smithsonian’s National Zoo and Conservation Biology Institute and other conservation partners to restore biodiversity and return Nóouhàh-Toka’na to the land.

Considered a staple of Florida tourism, alligator wrestling has been performed by members of the Seminole Tribe for over a century. As the practice has changed over the years, Halpate profiles the hazards and history of the spectacle through the words of the tribe's alligator wrestlers themselves and what it has meant to their people's survival.

Filmmaker Sterlin Harjo's Grandfather disappeared mysteriously in 1962. The community searching for him sang songs of encouragement that were passed down for generations. Harjo explores the origins of these songs as well as the violent history of his people.

At its heart, it’s a battle for homeland and sovereignty. Bears Ears, a remote section of land lined with red cliffs and filled with juniper sage, is at the center of a fight over who has a say in how Western landscapes are protected and managed.

Fred Martinez was a Navajo youth slain at the age of 16 by a man who bragged to his friends that he 'bug-smashed a fag'. But Fred was part of an honored Navajo tradition - the 'nadleeh', or 'two-spirit', who possesses a balance of masculine and feminine traits.

Two men. Two quests. Two centuries apart. Four ways to experience the search for a lost tribe. Film. Book. Album. App.

INAATE/SE/ re-imagines an ancient Ojibway story, the Seven Fires Prophecy, which both predates and predicts first contact with Europeans. A kaleidoscopic experience blending documentary, narrative, and experimental forms, INAATE/SE/ transcends linear colonized history to explore how the prophecy resonates through the generations in their indigenous community within Michigan’s Upper Peninsula. With acute geographic specificity, and grand historical scope, the film fixes its lens between the sacred and the profane to pry open the construction of contemporary indigenous identity.

Tippi is no ordinary child. She believes that she has the gift of talking to animals and that they are like brothers to her. 'I speak to them with my mind, or through my eyes, my heart or my soul, and I see that they understand and answer me.' Tippi is the daughter of French filmmakers and wildlife photographers, Alain Degre and Sylvie Robert, who have captured her on film with some of Africa's most beautiful and dangerous animals. Tippi shares her thoughts and wisdom on Africa, its people and the animals she has come to know and love. Often her wisdom is beyond her years, and her innocence and obvious rapport with the animals is both fascinating and charming.

A dizzying view of Manhattan in the 1960s, the tallest town in the world, and the men who work cloud-high to keep it growing. They are the Mohawk Indians from Kahnawake, near Montréal, famed for their skill in erecting the steel frames of skyscrapers. The film shows their nimble work, high above the pavement, but there are also glimpses of the quieter community life of the old Kahnawake Reserve.

A man that is a stranger, is an incredibly easy man to hate. However, walking in a stranger’s shoes, even for a short while, can transform a perceived adversary into an ally. Power is found in coming to know our neighbor’s hearts. For in the darkness of ignorance, enemies are made and wars are waged, but in the light of understanding, family extends beyond blood lines and legacies of hatred crumble.

Writer producer Donick Cary (The Simpsons, Parks and Recreation, Have a Good Trip, etc.) has been a huge fan of the Washington D.C. pro football team since before he could walk. Passed down from his dad, he was excited to pass the tradition onto his kids. Donick never questioned the team name and or Native American logo until one day, while watching a game, his 9-year-old son, Otis, asked him if it was racist. When Otis suggests they ask Native Americans how they feel, it sends the two on a cross-country journey full of unexpected surprises.

Linguist Indrek Park has been working with Native American languages for over ten years. The film sees him recording the language of the Mandan tribe, who live in the prairies of North Dakota, on the banks of the Missouri River. The job involves a lot of responsibility, and he is running out of time – his language guide, the 84-year-old Edwin Benson, is the last native speaker of Mandan.

The wild beauty of the Bella Coola Valley blends with vivid watercolor animation illuminating the role of the Nuxalk oral tradition and the intersection of story, place and culture.

The “Prophecy of the 7th Fire” says a “black snake” will bring destruction to the earth. For Winona LaDuke, the “black snake” is oil trains and pipelines. When she learns that Canadian-owned Enbridge plans to route a new pipeline through her tribe’s 1855 Treaty land, she and her community spring into action to save the sacred wild rice lakes and preserve their traditional indigenous way of life. Launching an annual spiritual horse ride along the proposed pipeline route, speaking at community meetings and regulatory hearings. Winona testifies that the pipeline route follows one of historical and present-day trauma. The tribe participates in the pipeline permitting process, asserting their treaty rights to protect their natural resources. LaDuke joins with her tribe and others to demand that the pipelines’ impact on tribal people’s resources be considered in the permitting process.

An intimate exploration of the circumstances surrounding the incarceration of Native American activist Leonard Peltier, convicted of murder in 1977, with commentary from those involved, including Peltier himself.