- Foreword
- Introduction
- How to Use Dangerous Memories
- The Invasion
- Resistance
- African American Resistance
- Indigenous Resistance: North America
- First Settlement
- Connecticut, 1637
- Massachusetts Bay Colony
- Plymouth, 1676
- Northwest Territory, 1763
- Northwest Territory, 1812
- New Leaders
- Middle West, 1812
- Georgia 1829-1835
- Cherokee Trail of Tears
- United States, 1838-1839
- Smoky Mountains, 1838
- Fort Lyon, 1864
- The Cheyenne Fight Back
- Sand Creek, 1864
- Fort Laramie, 1868
- Washington D.C., 1889
- War for Paha Sapa (Black Hills)
- The Wild West, 1885
- Pine Ridge Reservation, 1890
- Wounded Knee, 1890
- Pine Ridge Reservation, 1925
- Reservations and Renewed Resistance
- San Francisco, 1969
- Pine Ridge Reservation, 1972
- Pine Ridge Reservation, 1973
- Indigenuous Resistance: South
- The Age of Andean Resistance
- Rebellion and Revolution: Mexico
- Central American Resistance
- Resistance Today
- Culture
- The White Way, the Native Way
- Dangerous Memory as Cultural Resistance
- Accumulation vs. Sharing
- Requerimiento/The Requirement
- Moral Superiority: The White Man’s Burden
- Symbols of Freedom
- Repentance
- Facing Massacre
- A Caribbean Notion of Time
- The Gifts of the Colonized
- Paula Gunn Allen
- Economic Contribution: The Gift of Silver
- Agricultural Contribution: The Gift of Food
- Medical Contributions: The Gift of Healing
- Contributions of the Maya People
- Columbus Day
- Story and Song
- The Gifts of Africans
- To Love the Land
- Spirit
- The Gift of Resistance
- Killing the Spirit, Keeping the Spirit
- Chief Seattle (Sealth)
- How Cultural Invasion has Affected North American Culture
- Culture: Post-Reading Strategies
- Bibliography
Increase in Repression

Archbishop Romero
The repression was particularly acute in El Salvador. During the 1970s Father Rotilio Grande organized peasants in Aquilares and trained campesinos as Delegates of the Word, leaders of liturgical services.
The emphasis among these leaders was one of serve and collective leadership. At the same time, popular organizations were organizing throughout El Salvador. In 1977 the conflict came to a head. Security forces murdered Father Rotilio Grande and arrested, tortured, and expelled priests. A right-wing terrorist organization threatened to kill every Jesuit in the country. That was also the year that Oscar Romero was named archbishop of El Salvador.
The sealing of elections was common in El Salvador, so the vast majority of people had no hope in an electoral system filled with fraud. The popular organizations and then the guerrilla groups were the only hope most of the people had for fundamental change in El Salvador. The popular organizations were composed of peasants, workers, teachers, and students who were engaging in nonviolent actions to bring about change. These actions included demonstrations, land occupations, and strikes. The government responded with greater and greater violence and repression.
In 1980 the repression reached another height when Archbishop Oscar Romero was assassinated while saying mass and four North American church women were raped and murdered on their way from the airport. In all, ten thousand civilians were murdered that year, the vast majority by right-wing death squads and government security forces.
Since then, seventy thousand civilians have been killed in El Salvador, most at the hand of their own government—a government which has received over four billion dollars in U.S. military and economic aid during those years. The year 1980 also saw the escalation of the guerrilla movement, fueled by the government’s killing of opposition leaders and students demonstrating in the streets.








