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Research Needed / Re: Grace Dillon
« Last post by educatedindian on April 26, 2022, 04:42:19 pm »
Already begun, you are now on it. There's a lot of work to do first. That list is one of the most problematic for me. All it does is list. No evidence, nothing to back it up. Some definitely deserve to be there, but even then, there's no reason given for anyone to believe the list. That site is everything we try to avoid in here.

Dillon is probably best known for the term indigenous futurism, trying to make science fiction serve Native needs. A long list of works, and in some good company.

Theodore Van Alst JR. Department Chair & Tenured Associate Professor
Cornel Pewewardy (Comanche & Kiowa) Founding Director & Professor Emeritus
Grace Dillon (Anishinaabe) Tenured Professor
Judy BlueHorse Skelton (Nez Perce & Cherokee)    Assistant Professor

Rachel Black Elk (Lakota/Lumbee) Carma Corcoran (Chippewa-Cree)
Savahna Jackson (Klamath/Modoc) Gabe Sheoships (Walla Walla/Cayuse)
Ka'ila Farrell-Smith (Kalamath/Modoc) Jermayne Tuckta (Warm Springs)

The rest of the dept is 100% Native. Pewawardy is not just a professor for decades, he's an artist, musician, and Vice Chair of the Comanche Nation. It'd be amazing if she managed to fool so many for so long.

And in the works she published, there is an anthology including Gerald Vizenor, Leslie Marmon Silko, and Sherman Alexie. Again, if she's fooled people, it's on a level we've never seen before.

Dillon does say Anishnaabe, but I haven't found any mention of rez or band, or descendant or unenrollled either. [ETA- I stand corrected. See Cellophane's post and others below. There are also a few sites mentioning her claiming Metis.]

This is different from Noodin where it depends on language skill. Dillon has her degrees in English, but is part of an interdisciplinary study that includes history and others, and writes and presents as an insider. Bolding is mine.

Grace Dillon, professor of Indigenous Nations Studies at PSU, consulted on the film.

Dillon, who is herself Anishinaabe, was asked by director Scott Cooper and producer Guillermo del Toro to collaborate on the film to ensure that the depiction of the Windigo was respectful.

While “Antlers” is set in a small Oregon town, the tradition of Windigo Manitou originates from Algonquian-speaking peoples along the northeastern coast. “There are really a lot of tribal peoples that are connected very strongly to this spirit entity,” she says.

There are also different interpretations of the Windigo. “Our sense of Windigo — and that's what they went with — in our language, Anishinaabemowin, refers to greed. It's all about greed,” she says....

Dillon also sent Cooper objects that ended up being used in the movie, including the book Dangerous Spirits: The Windigo in Myth and History. The book was written by PSU professor Shawn Smallman and includes a foreword by Dillon. It discusses a time when the fur trade was falling off due to overhunting and Indigenous people were accused of being Windigo and placed on trial....

On the set Dillon met Chris Ayre, a prominent Cheyenne and Arapaho filmmaker who was born in Portland and grew up in Klamath Falls. “He is one of our biggest native filmmakers,” says Dillon....


So far I haven't found anything online even criticizing her, except the listing on Alleged Pretendians. Her name was put on the list June 2021, based on "professional genealogist specializing in Quebecois/Metis." No professional name given, no genealogy shown. But Google gives one of the top auto suggestions for her as "pretendian."

There's a lot more needed before we can say.
Frauds / Re: Steve McCullough aka Iktomi Sha & Salt Creek Sundance
« Last post by anonymous123 on April 26, 2022, 07:13:26 am »
This guy is still active in the Netherlands. I accidently joined a ceremony. He is a big fake. During the complete dark session there were lights ("spirits"), a bird flying and rattling. I am pretty sure he all produced those sounds by himself. We want to see if we can bust this disrespectfull guy. Anyone has any thoughts about what the lights, ratteling and bird flying in complete darkness?
Frauds / Re: Margaret Noodin, Professor
« Last post by debbieredbear on April 25, 2022, 08:05:39 pm »
Grace Dillon now has her own thread.

Research Needed / Re: Re: Margaret Noodin, Professor
« Last post by kaeqcekam on April 25, 2022, 12:23:53 pm »
This is beyond ridiculous. The academy needs to do some deep cleaning. I would not be please to paying tens of thousands of dollars only to find out that my professor is a lying liar. I don't care if they are decent at their job, they are not decent people. So, I hope it's clear now that these unethical pretendians do in fact benefit from their fraud. How does one start a thread? Can one be started on Grace Dillon?

Research Needed / Re: Re: Margaret Noodin, Professor
« Last post by Diana on April 25, 2022, 04:40:18 am »
Hi Smite, I already did a quick look-see and both her parents are dead. Her father is from West Virginia and I went back a couple of generations and all are white. Her mother is from South Carolina..? and is also white. I'll have to look into her mother a little closer when I have some time. That's as far as I got. As far as I can see no one in the family is from the Great lakes area. All southern states.

Grace Dillon is on the alleged pretendian list. I can’t vouch for the accuracy of this post. I haven’t checked her genealogy. The fakes all seem to stick together though. The jacket is a dead giveaway.
Research Needed / Grace Dillon
« Last post by advancedsmite on April 25, 2022, 03:27:11 am »
Grace Dillon is on the alleged pretendian list. I can’t vouch for the accuracy of this post. I haven’t checked her genealogy. The fakes all seem to stick together though. The jacket is a dead giveaway.
Frauds / Re: Margaret Noodin, Professor
« Last post by kaeqcekam on April 24, 2022, 09:57:20 pm »
I looked several times and perhaps I missed it. Margaret did the voice over in the trailer for the movie Antlers. At a time when we are trying so hard to Indigenize Hollywood and are actually making breakthroughs, Margaret took up space that could have gone to an actual Native person. Graham Greene and Lisa Cromarty were the only Native people with a presence in the film Greene's presence was heavily cut and Cromarty narrates.

The movie Antlers, produced by Oscar winner Guillermo del Toro and directed by Scott Cooper is based on a screenplay he wrote with Nick Antosca and C. Henry Chaisson retelling Antosca’s short story “The Quiet Boy” which is a true Wiindigo tale warning against greed, corruption and destruction. In the film, a teacher says: “What is Storytelling? Storytelling started with our indigenous people.” Cooper and Del Toro worked to respectively connect their Wiindigo story to stories that have been told on this continent as long as anyone can remember. Grace L. Dillon was the primary consultant for the film and she contacted Margaret Noodin when the movie needed a voice of warning. As many of us work to revitalize languages that grew weak during colonization, attempted assimilation and the era of boarding schools, it is wonderful to know Antlers contains accurate Ojibwe. Our languages are growing stronger.

The final trailer for the film includes Margaret’s voice speaking Ojibwe. Here are the haunting words of warning:

Wenaakonigejig owiisagenimigoowaad wiindigoon.
The nations have been made to suffer by those who walk with greed in their hearts.

Nishiwanaajitoonid akiwan gaye nibiiwan miinawaa nishwanaaji’aanid asiniiyan, begazojin, bemoodejin, bemisejin, bemosejin.
They have destroyed the land and waters; they have destroyed the stones, swimmers, the crawlers, the ones who fly and the ones who walk.

Maazikamikwe godagendaagozid mii gikendang aabdeg wii-izhichigaadeg.
Mother Earth is in danger and knows what must be done.

She got the role through her friend Grace L. Dillon who was a consultant on the film. Dillon 'gave them permission' to use the 'w' in the films storyline. Not going to write the word, sorry.

“What's important to me is that I was given permission by people who most know about the wendigo — and who covet it, and who understand it far better than I do — to tell this story,” he adds.

The production employed Grace L. Dillon, a professor in the Indigenous Nations Studies Program at Portland State University, as its Native American advisor, and the film’s vision of the creature largely stemmed from Dillon’s expertise. “That was important to me because it means so much to their culture,” says Cooper.

Dillon also claims Anishinabe descent but I don't know what her story is.
Frauds / Re: Margaret Noodin, Professor
« Last post by Defend the Sacred on April 24, 2022, 07:57:29 pm »
I also thank you MilkyWayKwe, and kaeqcekam, for taking the time to go into Margaret's fraud and harm in detail. It not only makes abundantly clear what she has done, but it provides an example for the harm done by those in similar positions. Thank you both. And thank you for the labor put in by others in this thread, as well, like Diana and Smart Mule, who did the genealogy Margaret probably already knew, but ran them in circles, with false promises and white tears, wasting their time and energy in vain efforts to manipulate us.

On the day this all heated up, I had come to this thread specifically to move her to Frauds.

I was shocked and confused that we did not have an immediate, clear consensus to do so.
Even though there was very little support for her, what has been said in "support" of her has been very disturbing to me. You both have my gratitude for addressing it.

The upside of this thread staying in "Research Needed" for this long is that the continued dialogue has resulted in these clear examples. Margaret (I also will not use her self-chosen appellation) has told multiple members here that she will stop her claims and presentations. She clearly has not stopped. Her fraud has only continued and grown since she made those false promises.
Frauds / Re: Margaret Noodin, Professor
« Last post by kaeqcekam on April 24, 2022, 11:47:17 am »
MilkyWayKwe, wawaenon for your post. You said so many thing I wanted to articulate but couldn't.
Frauds / Re: Margaret Noodin, Professor
« Last post by MilkyWayKwe on April 24, 2022, 01:53:57 am »
advancedsmite: Thank-you for posting that video where MN talks about her name change. After seeing MN now in a new light, this video was extraordinarily hard to watch. Her claiming of Anishinaabe history, pain, struggle (re: AIM, language loss, Christianity, etc.) wicks to the core. I have similar struggles with her use of 'us', 'ours', 'we'. The way she fluctuates between 'they' (distancing/othering) and 'us' (claiming a togetherness) in this video and others is bizarre.

At 9:03 MN shares some curious ideas about Anishinaabe language and identity; her non-verbals are interesting: "I think [the language is] central to people knowing who they are and feeling that they can connect with each other and with history and even create a space for themselves. *pauses. coughs* Um, I guess I think that the language is a way to create identity, to continue a narrative that can do things other languages can't do." She sees the language as a way to create identity, to continue a narrative–that “other” languages can’t do? Anishinaabe language can do this in ways that other languages cannot? Other languages, like what? Colonizing languages like English? Diasporic/immigrant languages like Irish? It seems to me that this is a very telling interview. MN suggests why she’s so attracted to the language: it can create an identity and continue a narrative that her own ancestral languages cannot do.

About her name change---this to me is so blatantly outrageous, in ethics, logic, and process. She says, her colleagues "on the cover" (of Centering Anishinaabeg Studies) changed their last name, so "I recently did the same thing." Actually, 1) Sinclair, Stark, and Doerfler are not Anishinaabe last names in terms of Anishinaabe language; she is making a sloppy conflation and incorrect statement; 2) how does MN know if/how/when they 'changed' any part of their name and what business does she have to think she can do what other Anishinaabe do with their names?; 3) these scholars are all Anishinaabe creating life for Anishinaabe; they are not confused or discontent white settler women who want  to be someone they are not, they are not creating an Anishinaabe identity and contributing to the creation of a discipline in Anishinaabeg Studies based on the wisp of a family story and 4) you can be sure the editors of the book that include their Anishinaabe names have their story for how they were given those names and that they have their responsibilities that they have to carry out for their names. I wonder what these Anishinaabeg scholars would think about MN leveraging the fact that they have Anishinaabe names to legitimize her changing her last name? Do they even know? Did she talk to them about it? Linked to this last point, MN goes on to say (using her faulty logic), that because her colleagues who edited the book changed their last names to include Anishinaabe names, she thought she would too and so talked to her dad about it. I mean no disrespect to MN's dad because, as we see with other pretendians they bring their families into their fake-world-making in ways that I think we are just starting to hear more about, but, who's her dad and why does he have a say about her using an Anishinaabe word for her last name? He isn't Anishinaabe. What does he know about the ethical requirements of the situation and the implications of being unethical? What does he care? What stake does he have in it?

She says, based on conversation with her dad, it was decided it would be "fun". I'm of like-mind with kaeqcekam on this--it's another pretty gross reason to change your name to an Anishinaabe word. Sadly, through her actions, logics, and processes around her name change, MN “inspires” the idea of patenting our language so non-Anishinaabeg can't use it to create false identities. Imagine being the person whose actions inspire such a twisted idea, necessity. Nice legacy.

educatedindian Thank-you for taking the time to repeat yourself. I did read this before and disagree with you but felt it more diplomatic and kind to set about showing my disagreement in a different way. Let me be more blunt: I'm not going to argue with you because it seems MN reads these posts and I do wonder what she gets out of watching us do all this labour and witnessing the tensions  here and there, over her. I wonder if she likes it. I am also not going to try to convince you of anything here as you seem to be a) invested in protecting MN or b) have a highly particularized understanding of this situation, or the situation. But, I do have a few questions and things for you to consider if you so choose:

How do you know the terms of MN's hiring? Can you share the job posting? Do you know what the interview questions were? What the backroom discussions were? What students said about her interview (presuming they were involved somehow) and what their understanding was about who she is? Do you know if she identified herself as Anishinaabe in any of her application or interview process and if so, why she did that? How do you know what the hiring committee wanted but didn't put out into the world to be documented (not suggesting anything unethical here on the part of a committee--it's just that bias is a thing and is often hidden and not articulated AND power operates in committees in unstated ways)? What appealed to them and the people involved in the hire? Do you know what bias informed their choices? Please--we all know there's the 'legit' human resources process and then there's what people really want and the ways power and bias circulates to get that.

You state, "Neither she nor anyone else was ever awarded grants or jobs based on race, nation, or ethnicity. Been illegal since the 70s. She got her job and grants based on speaking the language." With respect, your understanding of how social capital and cultural currency operate to generate income, economic opportunity, and wealth is reductionist and black and white. Have you seen her online presence? Do you really think this presence is solely due to her ability to speak the language or that WHO she is (purports to be) is a non-variable in her currency? Do you really think that how people think her to be--that being Anishinaabe or even Anishinaabe kwe--doesn't impact their invitations, offers, and seeking her out? Do you really think Indigenous students, Elders, academics, community people, etc. are giving a white lady who speaks our language this much currency? Do you understand the particular kind of currency she has, presenting as an Anishinaabe woman who has a PhD, specializing in the language and how this translates into economic opportunity? Do you really think she's getting this much presence, circulation, opportunity and influence to shape ideas of Anishinaabe peoples and life as a language speaker detached from identity? Please. To get some understanding, why don't you do her work for her and ask TED Talks if they thought she was Anishinaabe when they invited her/agreed for her to speak? Or Jim Schaefer from RipRap in her discussion of her chapter in the Anishinaabeg Studies text she refers to? Or, UC Berkeley when they invited her to do a Distinguished Guest Lecture in 2019 or Beth Piatote, when she introduced her? Why not then ask UC Berkeley how much she was paid to give the lecture? Why not ask MN how such a talk--distinguished lecturer at a Top 10 university in the US or a wee interview in a little bookstore--props up her CV as both acclaimed academic AND “humble community person”  when she's evaluated for salary, advancement, awards, or grants? Why not go and find out from all the students she works with if they chose her because they thought she was Anishinaabe or knew she’s not Anishinaabe and didn’t care and then ask MN how student supervision or mentoring props up her CV and then ask how this propping up of her CV advances her economically? Why not ask how many scholars have asked her to be an external examiner of graduate student work thinking she was Anishinaabe and ask MN how that has propped up her CV. I can't even get into the authority she has had to shape Anishinaabe worlds in her work with students or the dependencies she may have nurtured with community people through honoraria all the while thinking she's Anishinaabe. I'm posting a link identifying the currency that comes with giving a TED talk. I hope it helps disrupt the reductionist ways you argue against the fact that MN has benefited economically from her construction of an Anishinaabe identity. I'm also posting her TedTalk, the UC Berkeley lecture, and reposting the RipRap talk that advancedsmite posted.

Academic positions are sites of power. MN knows this and even speaks to an example of this, I think, in the RipRap talk.

WINative, thank-you for the post about MN's upcoming talk and how she is identified there. So wild that this is happening. 

I'm inclined to post the photo of her at a powwow last weekend (with identities of others present covered) but it's so visceral to see her dressed in Anishinaabe regalia while she knows this robust exchange is happening and, more importantly, while she knows she's not Anishinaabe. It's hard. For me, the image of her with Elders who are also dressed in their regalia, bastardizes the meaning and integrity of the material cultural life and meaning-making Anishinaabeg have so powerfully embarked on---amidst on-going genocide. I feel mostly worried for the younger generation and our kids---how can our cultural ways have integrity if a pretendian is allowed to continue to walk in the world wearing our markers of identity and culture? How do we expect our kids to take our ways seriously if someone like MN is allowed to continue to don regalia? This person seems to have no limits.

I appreciate all the work being done here.


1)Do Ted Talk Speakers Get Paid?:

2) RipRap Interview (repost):

3) UC Berkeley Distinguished Guest Lecture:

4)TED Talk:
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