HOW TO ERASE

by Ron Riekki

Sacheen Littlefeather

“Indigenous identity is complicated. 

What I do know is that the impact that Sacheen had on myself was very real” 

—Devery Jacobs 

  

—“The Sacheen Littlefeather controversy highlights a 

debate over what it means to be Native American,” CNN, November 5, 2022

 

“I like you the way you are” 

—Avril Lavigne, 

“Complicated” 

Sacheen Littlefeather’s sister says that Sacheen 

talked about being native in order to get fame. Yet 

her sister is having no trouble denying being native 

in order to get fame. Why wait until someone is dead 

to have the conversation about their identity?… I know 

someone who’s native. Her brother denies being 

native. & in his denial, it furthers his belief that 

 

he’s not native. Whereas, his sister—who is native— 

goes to native events, is deep friends with native 

people, & so she learns more & more about her

native heritage, but when she tries to explain 

those connections to her brother, he has no 

interest… If Sacheen Littlefeather’s sister 

wanted to understand her sister, then she 

 

would have needed to talk to her sister 

to find out what her sister knew, knows, 

will know. Native is narrative. It is 

the stories we unearth, how we grow 

by unravelling what is unknown. 

A CBS News article I read on 

Sacheen Littlefeather said it 

 

reveals the reality of her her- 

itage, but it misspelled her 

name twice in the article, 

listing her as: Sacheen 

Littlefather & Sacheen 

Littlefield (since 

corrected), but it 

 

made me think 

how the cloud 

outside my 

window 

right 

now 

is a 

 

dog, 

no, 

it’s 

a 

c 

a 

t 

. 

Ron Riekki co-edited Undocumented: Great Lakes Poets Laureate on Social Justice (Michigan State University Press).

(NONFICTION) THE SÁMI WORD FOR ‘HELP’ IS VEAHKKI! AND I YELL IT IN MY DREAMS TONIGHT, AND ALWAYS

FOR SACHEEN LITTLEFEATHER AND MISKOPWAAGANIKWE

by Ron Riekki

Above: Nils-Aslak Valkeapää, known as Áillohaš in the Northern Sámi language (23 March 1943–26 November 2001), was a Finnish Sámi writer, musician and artist.

“I am not saving my life for the future” 

—Nils-Aslak Valkeapää, Trekways of the Wind 

 

Tomorrow I go in front of a board 

to speak on the allegations that I 

was “speaking of native issues too 

frequently in class.”  When I heard 

 

these allegations, no, this allegation, 

no, this pissing-on-a-bonfire, I had 

the revelation of being had.  I had, 

yes, in class, spoke of indigenous 

 

issues, not realizing it’s a crime, 

but I am guilty of being native, of 

being Sámi, of being Karjalaiset, 

of being of a background where I 

 

hear, here, “I’ve never heard of 

that.”  The that falling flat.  And 

it’s a board of seven people.  And 

it makes me think of the time in 

 

Berkeley, where I was walking 

down the street and saw a black 

man, around 70 years old, peace- 

fully being drunk, on a bench, 

 

buzzed, yes, eyes red, yes, and 

leaving the world alone, then 

a police car drove up and an 

officer asked the man some- 

 

thing and he said something 

and another cop car pulled up 

and another cop got out and 

another cop car pulled up and 

 

more police got out and then 

a van pulled up, a cop van, 

a SWAT team reaction for 

this septuagenarian swept up 

 

so quickly into the back of 

the swallowing vehicles, all 

painted black, as if to mock, 

as if to mask them in night 

 

where the body was taken 

and I stood there and realized 

how there is the centrality of 

overreaction, of SWAT-style 

 

action movie hyperbole where, 

in the end, there is the pairing 

of kissing the woman while 

killing the man who didn’t 

 

matter, the man who was 

reduced to villain and a woman 

seduced by cliché and audiences 

in the dark, snoring.  And a First 

 

Nation playwright in Montreal 

told me that Hollywood cinema 

is all about conflict, that they 

love conflict, because colonialism 

 

is hearted in conflict, but native 

playwriting and screenwriting and 

story is about community, not con- 

flict, not the incarceration of their 

 

films, but instead about connection, 

and he said that there was a reading 

where afterwards a white man 

raised his hand and said he’d have 

 

to be honest and he said the play 

was boring, and behind him was 

a group of Anishinaabe who were 

all in tears, their sleeves filled 

 

with tears, and this man was 

bored.  And tomorrow I don’t know 

if I am getting kicked out of college 

or if I’m getting killed out of college 

 

or if I’m getting left in decorticate 

position, funeraled, how I was told 

that I was not only speaking too 

much about native issues, but I was 

 

being too “aggressive” with how I 

was talking about native issues and 

an elder, Red Pipe Woman, on 

the phone told me, “Oh, let me get this 

 

straight: a native person is being 

told they are ‘aggressive.’  They’re 

telling you that you’re being ‘savage’ 

by speaking of native issues.”  And 

 

our laughter was as normal as all 

the tall clouds above, and our laughter 

was sky-deep, and our laughter was tears, 

and the grey clouds were coming and 

 

I love walking in the rain and I walked 

home and I wondered if tomorrow 

they were going to try to destroy me 

and tomorrow I am going to find out. 

 

And tomorrow I am going to find out. 

And I will live even if they kill me. 

Ron Riekki co-edited Undocumented: Great Lakes Poets Laureate on Social Justice (Michigan State University Press).

NORTH DAKOTA

by Carl Boon




See the snow, the fire
in the snow, a native girl
swinging through the cold.
See what happens
when the water cannons
finally turn away,
the steed retreat,
the acute limbs
of authority and order
look elsewhere.
Hear the temporary joy
of a mother, maybe
yours or mine; listen
as the wind keeps her
eyes still distant
from what we love
and often despise—
the shopping mall,
the restaurant, the news.
It is almost 1823, it is why
we write songs
that tremble in the gut
all-conquering,
that verb that needs
a thousand more
to make a story. Hear
empire’s sound
moving back again,
white hands, white
ears that finally listen
in suburban rooms
of a thousand books
and a thousand quaint
mistaken phrases.

Carl Boon lives in Izmir, Turkey, where he teaches courses in American culture and literature at 9 Eylül University. His poems appear in dozens of magazines, most recently Burnt Pine, Two Peach, Ink In Thirds, and Poetry Quarterly. He is also a 2016 Pushcart Prize nominee.