I need a song like lightning, just one blaze of insight. A song hurtling from hurricane’s mouth: asnake-charming song, a bullshit-busting song, a shut-up-and-listen-to-the-Creator song.I need a song that rears its head up like Mount Diablo, beacon for the dispossessed.I need a song small enough to fit in my pocket, big enough to wrap around the wide shouldersof my grief, a song with chords raw as cheap rum and a rhythm that beats like magma.I need a song that forgives me. I need a song that forgives my lack of forgiveness.I need a song so terrible that the first note splinters like slate, spits shards out into the universe—yes, that’s the song I need, the right song to accompany your first steps along the Milky Way,song with serrated edges, burnt red rim slicing into the Pacific—the song you taught me, Daddy: howling notes that hit the ghost road hard, never look back.Santa Monica Beach: Alfred Miranda and Deborah Miranda, circa 1963Coyote Takes a Trip“I have substantial evidence that those Indian men who, both here [SantaMiranda, Deborah A.. <i>Bad Indians : A Tribal Memoir</i>. Berkeley: Heyday, 2016. Accessed September 20, 2023. ProQuest Ebook Central.Created from ucsd on 2023-09-20 20:44:19.Copyright © 2016. Heyday. All rights reserved.

Through ceremonies the world had been put back into order. toriesof surviving dark, destructive times, and of the consistent resistance tothis attempted destruction, demonstrate the power of culture, ceremo-nies and Indigenous knowledge. These types of stories-oral traditionsthat build California Indian culture-will guide orthwest CaliforniaIndian people as they navigate their worlds.Ongoing spiritual and cultural resistance of ative American peoplesto an unbalanced world is foundational to orthwest California tribes.The Hupa, Yurok.,Karuk.,Wiyot, and Tolowa lived in spiritually balancedrelationships with their lands, waters, and more-than-human relatives.'For many of the tribes in orthwest California, their First Peoples arespiritual beings that are a part of their everyday world.• After the FirstPeoples prepare the world for humans, they either leave the earth, or gointo the rocks, rivers, trees, animals, plants, mountains and other partsof the earth. Essentially, First People imbue the world with spirit andframe the world not as "inanimatetbut instead as being populated withhumans and, as Meris anthropologist Zoe Todd conceptualizes, "more-than-human beings."7 ln addition, some of these spiritual beings existin the afterworld that begins across the ocean. This grounds orrhwestCalifornia Indian people in a space that is embodied by culture andspirituality.As Karuk storyteller Julian Lang writes about Karuk FirstPeoples, "It is encouraging to know that our lkxareeyavs rarely recedeinto oblivion. After all, are there not yet rattlesnakes? Or frogs, eels,mountains, creeks, trees, and sacred ceremonies?n

In any case, you might be asking, "Why were thirty-eight Dakota men hung?"49

This is a kind of nature I would write a poem about.36 TommyPico

This is how the Sun and the Moon were created.

Finally, “standards-based” may refer to something similar to criterion-based testing, where the idea is to avoid grading students on a curve. (Even some teachers who don’t do so explicitly nevertheless act as though grades ought to fall into something close to a normal distribution, with only a few students receiving As.  But this pattern is not a fact of life, nor is it a sign of admirable “rigor” on the teacher’s part.  Rather, “it is a symbol of failure — failure to teach well, failure to test well, and failure to have any influence at all on the intellectual lives of students” [Milton, Pollio, & Eison, 1986].) This surely represents an improvement over a system in which the number of top marks is made artificially scarce and students are set against one another.  But here we’ve peeled back the outer skin of the onion (competition) only to reveal more noxious layers beneath:  extrinsic motivation, numerical ratings, the tendency to promote achievement at the expense of learning.