_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ( N A T I V E A M E R I C A N ) O o O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o o o o O / /-< / /--/ /-- VOLUME 01, ISSUE 015 O o O __/_ / ) (___/ / ( (___, 3 July 1993 O o O ( N E W S ) O <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters of the Invisible Band and those who share our spirit informed about current events within the lives of those who walk the Red Road. It is hoped that our presence will be rewarded with a Native American RoundTable on GEnie. It is archived at the Native American FTP site ftp.cit.cornell.edu in the directory /pub/special/NativeProfs/newsletter; and is being sent to gst@gnosys.svle.ma.us (Gary S. Trujillo) should he wish to include it in his NATIVE_L or NATCHAT lists. "Let me be a free man -- free to travel, free to stop, free to work free to trade where I choose, free to choose my own teachers, free to follow the religion of my fathers, free to talk and think and act for myself -- and I will obey every law, or submit to the penalty." -- Chief Joseph, Nez Perce O'siyo Brothers and Sisters! It has been very difficult to produce this issue of Wotanging Ikche. Difficult because there were so many articles I did not include. All were worthy of your consideration. All spoke of events of importance to The People somewhere on Mother Earth. To have included all of them would have created too large a newsletter, though. I am grateful I can share with you as many as possible. Mitaquye Oyasin! Night Owl ------------------ clip here for news feature -- 8< ----------- --------- "RE:Art, Native Herbals, Indian Health Services" --------- From: S.FISHER2 Sharon D Fisher Subj: Newsclips: Art, Native Herbals, Indian Health Services O'siyo, Night Owl! These are from the Atlanta Journal/Constitution. Mitaquye Oyasin, Sherry - The first one was under a heading called _Arts_, and reads: UNBEARABLE: An Oglesby, Ill., custodian's complaints about nudity in a post office mural have prompted officials to cover up the art, which had been displayed since the 1940's. The 13-by-7-foot mural, now covered by blinds, will stay covered until a final determination is made, said Les Matanic, manager of post office operations in central Illinois. Custodian John Swartz said the mural, which depicts a battle between Illinois and Pottawattomie Indian tribes, includes two men with exposed genitals. - This was in a column called Q&A on the News. Q: An article about insecticides and mosquitoes made me wonder what Indians used as an insect repellent. John Cerny, Duluth A: Garden columnist Laura Martin, author f the book "Wildflower Folklore," says that, through generations of trial and error, Native Americans and early American pioneers turned to a number of plants, which they made into salves and washes. For general insecticides, they used primarily tansy and purple coneflower. Goldenrod was used for snakebites, and tobacco for insect stings. Jewelweed was considered effective for poison ivy. - This was under a heading in a column from staff, news services, and published reports; contributing Julia Malone. ELSEWHERE The Department of Health and Human Services, through a February executive order by President Clinton, plans to cut 2,004 jobs next year, with 732 coming from the Indian Health Service - just as the Navajos in New Mexico are being plagued by a mysterious disease.... --------- "RE: Nuclear Nation" --------- From: J.CASTO James H. Casto Subj: Nuclear Nation ....From the "Sunday Oregonian" (Portland, Oregon) for 27 June 1993.... Nuclear Nation For the past two years, the Paiute-Shoshone tribe have been weighing the possibility of allowing the U.S. government to store nuclear waste (in the form of spent nuclear reactor fuel rods) on the Fort McDermitt Paiute-Shoshone Reservation that lies astride the Oregon-Nevada border near the town of McDermitt, Nevada on Highway 95. Twenty nine square miles in Malhuer County. There are about 400 tribal members on the reservation and about 700 overall. The unemployment level is about eighty-five percent. What does this all mean? The proposal is for a _temporary_ storage facility. In this case "temporary" means about forty years. The storage facility would be in the Oregon portion of the reservation. It could mean employment for as many as 1500 workers during construction of the facility and 750 thereafter. Fifty million dollars a year, seventy thousand dollars annually per tribal member. Two years ago, the U.S. Nuclear Waste Negotiator sent word to five hundred sixty five tribes and all fifty states seeking volunteers. Currently, eight tribes and no states are looking at the possiblity. The sides of the picture... The children of the tribe must attend school off the reservation. Many of them speak only Paiute when they start school. The reservation cannot afford a school of its own apparently. Several years ago many of the men were employed by the neighboring ranchers. They were replaced by machinery. Depression and alcohol took over. The nuclear waste facility will bring jobs and with that pride and self-esteem will follow. Some of the downsides... The winters are _very_ harsh in this area. There is some concern that if the snowdrifts are thirty feet deep and there is some sort of accident, that help will not be readily available. The nearest railroad facility is seventy miles away. Some of the tribal members express other concerns.. "Mother Earth is shaking because she doesn't want it." says Myra Jean Smartt. June Hinkey says that the tribe will lose more of it's heritage with the sudden wealth. Ranchers in the area express concern over water contamination including the Owyhee River. Non-tribal ranchers are saying they are taking the risks and the tribe will be reaping the benefits. There was a meeting held recently. For over six hours, the advisory board and others met to list the pros and cons. "Positive Benefits" and " Negative Impacts". Another concern was the handling of the finances.. How will the money be used or distributed? Will those in power at any given time "pocket" the money? Will the tiny town of McDermitt, Nevada (population 200) become an overnight boomtown with a lot of the problems that go with it? The townspeople are concerned with the storage of nuclear waste so close, but the population was cut in half when a local mercury mine closed and now about the only employers in town are the school and a small casino. The study will continue for about a year before a decision is made. -=-=-= End -=-= ---------- "RE: ALERT: INDIGENOUS LANDS IN BRAZIL" ---------- From: wild@edfdc.edf.org in igc:rainfor.general Subj: ALERT: INDIGENOUS LANDS IN BRAZIL ENVIRONMENTAL DEFENSE FUND 1875 Connecticut Ave., NW, 10th Fl. Washington, D.C. 20009 Telephone: (202) 387-3500 Facsimile: (202) 234-6049 EcoNet edf Internet steves@edf.org Date: May 27, 1993 From: NativeNet@gnosys.svle.ma.us URGENT ACTION Dear Colleagues - We have received an urgent request for letters along the lines of the attached from the Nucleus for Indigenous Rights (NDI) in Brasilia. NDI, in January obtained an historic federal court injunction against illegal loggers in Indian areas in the south of Para, shutting down three predatory and illegal mahogany extraction operations in the Arawete, Parakana and Xicrin indigenous areas. The loggers have appealed, and judge Eustaquio Silveira temporarily suspended the injunction. He is chairing the appeals court panel now about to take a final decision on the loggers' appeal. NDI has good reason to think that he is susceptible to pressure, and has suggested a sample letter. Our letter, and the NDI sample follow. The decision is upcoming in the next two weeks. Please send or fax a letter, in your own words, as soon as possible, and send a copy to NDI. NDI's address is: Nucleo de Direitos Indigenas (NDI) SHIS QI 11, S/LOJA 65 BRASILIA DF 71625-500 BRAZIL Tel 011 55 61 248 2439 Fax 011 55 61 248 6420 ________________________________________________________________________ May 26, 1993 Exmo. Sr. Juiz Eustaquio Silveira Tribunal Regional Federal da 1a. Regiao SBS Q.2, Ed. Aurea, 4o andar Brasilia, DF, 70070-100 Brazil Fax - 55-61-322-1022 Dear Mr. Eustaquio Silveira; We understand that you have suspended the injunction issued by the Fourth Federal Court against the Perachi, Maginco and Impar firms' logging operations in Indian areas in Para state. The injunction was issued in response to a suit filed by the Nucleus of Indigenous Rights. We further understand you have issued a preliminary decision in favor of gold miners operating in the Apyterewa reserve. We respectfully but urgently request that you review these decisions. Our organizations, with more than 6 million members, as well as many other concerned citizens internationally, welcomed the Fourth Federal Court decision against the loggers as an historic advance for the protection of environment and human rights in the Western Hemisphere. The predatory extraction of mahogany, as well as uncontrolled mining, represent direct threats to the survival of such indigenous groups as the Arawete and the Parakana and to the integrity of the Amazon forest. Please take this important opportunity to prevent the genocide of the Arawete and Parakana and the devastation of their forest lands. Sincerely, Stephan Schwartzman Bruce Rich Senior Scientist Director, International Program Environmental Defense Fund Environmental Defense Fund Barbara Bramble Director, International Program National Wildlife Federation ______________________________________________________________________ OR here is NDI's sample letter: Exmo. Sr. Juiz Eustaquio Silveira Tribunal Regional Federal da 1a. Regiao SBS, Q.2, ED. Aurea, 4o andar Brasilia DF 70070-100 - Brazil - Fax 55-61-322-1022 Dear Mr. Eustaquio Silveira, We were informed about your decision supsending the Injunction granted by the 4th Federal Court in a lawsuit filed by the Nucleus for Indigenous Rights against Perachi, Maginco and Impar -- three logging companies that operate illegally in Indigenous reserves in south Para. We were also informed that Luiz Nogueira Araujo Costa, a leader of the gold-miners ("garimpeiros") who are illegally based in Apyterewa reserve, has also appealed from the injunction, and that you have issued a preliminary order favorable to the invaders of Indigenous people who live in it. Please do not allow the genocide of the Arawete and Parakana Indians, traditional inhabitants of these lands, and the destruction of environmental resources of the amazon. Yours Sincerely, ---------- "RE: Do it right the first time" ---------- From: lgw in igc:gen.nativeam Subj: Do it right the first time" Last Great Wilderness Project of the Alaska Coalition Not very long ago, all of North America was a wilderness, a complete system, land, wild animals, and human beings all working together. Today, only fragments of this vast unspoiled resource remain. The Arctic National Wildlife Refuge in Alaska, more than 19 million acres of pristine mountains, forest, tundra, and coastal plain is America's "Last Great Wilderness." The Refuge provides habitat for wolves, porcupine, wolverine, grizzly bear, polar bear, arctic fox, musk oxen, and more 140 species of birds. The 165,000 member Porcupine Caribou herd ranges across the Arctic National Wildlife Refuge. The 2,500 sq. mile coastal plain, is the primary calving and post-calving ground for the herd. Musk oxen depend on the coastal plain that provides nesting and staging grounds for migratory waterfowl such as Snow Geese, Tundra Swans, and Loons. The coastal plain is the essential biological heart of this, North America's last complete eco-system. The Gwich'in, a trans-boundary nation of Native North Americans, depend on the coastal plain for their continued existence as a culture. The Gwich'in have lived in harmony with the land, wildlife and harsh environment of the arctic region for thousands of years. They depend for 80% of their food supply, on the Porcupine Caribou herd. Their entire lifestyle depends upon their complex relationship with this herd. Without the caribou the Gwich'in would cease to exist. Gwich'in leader, Louie John, voices the concern of his people: "We've been their 30,000 years. We live with the caribou. It's our identity, our values. This issue is very important to my people. the land is our trust fund." The issue is the opening of the coastal plain for oil and gas development. The petroleum industry speculates there are 3.2 billion barrels of oil under the coastal plain. This 100 mile stretch of coastal plain is the last piece of U.S. arctic coastline left protected from oil development. Now, oil industry officials are pushing for access to this fragile heartland of the Wildlife Refuge. There is less than a 5% chance 3.2 billion barrels of oil are under the coastal plain. Estimates show that this amount would add only a six month supply at the rate we use petroleum products. The United States Department of the Interior conservatively calculates up to a 40% loss to the Porcupine Caribou herd if oil and gas development occurs. It is puzzling that we would be willing to sacrifice this valuable renewable resource-a resource that is essential for survival of the Gwich'in people. Petroleum development would permanently compromise the integrity of this irreplaceable and pristine wilderness. The American people through our elected officials will decide the fate of the arctic coastal plain. Two bills are now before Congress; HR-39 and S-39 would designate the coastal plain of the Arctic National Wildlife Refuge in Alaska as a wilderness area assuring its protection. To inform the American people about the decision before them and to encourage a grassroots involvement in the issue, a pilot project, The Last Great Wilderness, started by Lenny Kohm with the support of the Native American Sites Committee and the Sierra Club. The Last Great Wilderness project brings information about the Refuge and coastal plain to communities nationwide through a multi-media presentation, native Gwich'in speakers, and intensive localized publicity. During the past five years, more than 800 programs held in 48 states in the U.S., reached more than 80,000 people directly and millions of folks indirectly through local press. This grassroots campaign has resulted in the encouragement of many individuals who would not otherwise have a role in this issue and has played a lead role in gaining the commitment of many members of the U.S. House of Representatives and Senate to co-sponsor wilderness legislation. Goals of The Last Great Wilderness Project are: 1) Educate the public about the threat to the Arctic National Wildlife Refuge, the coastal plain, and the native inhabitants of the region using a multi-media slide presentation. 2) Develop grassroots involvement, especially from people of diverse ethnic backgrounds, in the decision-making process concerning this issue by coordinating programs in communities and with local organizations removed from the centers of environmental debate as well as encouraging local ownership of the issue. 3) Involve the indigenous Gwich'in people in this grassroots movement by supporting the direct participation of Gwich'in spokespeople in programs held in communities throughout the country. ***************************************************************** Lenny Kohm is the National Outreach Coordinator for the Alaska Coalition. For information on this program contact: Lenny Kohm Alaska Coalition P.O. Box 1433 408 C St. NE Blowing Rock, NC 28605 Washington, DC 20002 (704)295-3196 (202)675-7912 EcoNet/lgw Compuserve/72204,1575 ---------- "RE: Blackfeet Studies Resource List" ---------- From: cofc.edu!IRWINL Subj: Blackfeet Studies Resource List Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) stuart@eagle.sangamon.edu (Jim Stuart) writes: > Does anyone on the net know of any recent articles on the > Blackfeet on the Browning, Montana reservation, or have any > comments about McFee's book or what the Blackfeet think of it? > Can anyone suggest films - feature films or documentaries - that > give realistic portrayals of Indians today? > Any help will be appreciated. Thanks. > > Jim Stuart stuart@eagle.sangamon.edu > Sociology/Anthropology > Sangamon State University > Springfield, IL 62708 Jim: Here are some references for your class, there IS a film on Montana Blackfeet made on the reservation during a summer sundance, its very good and I've seen it but I don't know the name of it. Maybe someone else does. For readings I recommend Schultz (who married a Piegan woman and lived 30 years with the Blackfeet) and McClintock who was in his 20s when he met Mad Wolf and lived with the Piegan and Blood, learned the language and had many Blackfeet friends. As for McFee, its nothing special and misses a LOT about the values and traditions long held sacred by all divisions of the Blackfeet. Yosah ************************************************************************ Dempsey, Hugh Aylmer, 1929- Bibliography of the Blackfoot / Metuchen, N.J. Scarecrow Press, 1989. viii, 245 p. ; 23 cm. LC CALL NUMBER: Z1210.S59 D45 1989 Johnson, Bryan R., 1956- The Blackfeet : an annotated bibliography / New York : Garland Pub., 1988. xxiv, 231 p. ; 23 cm. LC CALL NUMBER: Z1210.S59 J63 1988 ************************************************************************ Dempsey, Hugh Aylmer, 1929- Crowfoot: Chief of the Blackfeet, Edmonton, Hurtig Publishers, c1972. xix, 226 p. ill., maps. 23 cm. LC CALL NUMBER: E99.S54 C73 1972b Dempsey, Hugh Aylmer, 1929- Blackfoot ghost dance, Calgary, Glenbow-Alberta Institute, 1968. 19 p. illus. 25 cm. LC CALL NUMBER: E99.S54 D39 Farr, William E., 1938- The reservation Blackfeet, 1882-1945 : a photographic history of cultural survival / Seattle : University of Washington Press, c1984. xxii, 210 p. : ill. ; 27 cm. LC CALL NUMBER: E99.S54 F37 1984 Jones, Rosalie May, 1941- The Blackfeet medicine lodge ceremony: ritual and dance-drama. Salt Lake City? 1968. xi, 163 l. illus. 27 cm. LC CALL NUMBER: E99.S54 J6 Kidd, Kenneth E. Blackfoot ethnography / Edmonton : Alberta Culture, Historical Resources Division, 1986. xv, 217 p. : ill. ; 28 cm. LC CALL NUMBER: E99.S54 K53 1986 McClintock, Walter, 1870-1949. The old North trail, or, Life, legends, and religion of the Blackfeet Indians / Lincoln : Univesity of Nebraska Press, 1992. xii, 539 p. : ill. ; 21 cm. LC CALL NUMBER: E99.S54 M2 1992 McFee, Malcolm. Modern Blackfeet; Montanans on a reservation. New York, Holt, Rinehart and Winston 1972 x, 134 p. illus. 24 cm. LC CALL NUMBER: E99.S54 M3 Schaeffer, Claude E. Blackfoot shaking tent, Calgary, Glenbow- Alberta Institute, 1969. 38 p. illus. 25 cm. LC CALL NUMBER: E99.S54 S24 Schultz, James Willard, 1859-1947. My life as an Indian : the story of a red woman and white man in the lodges of the Blackfeet / 1st Beaufort ed. New York : Beaufort Books in association with Confluence Press, 1985, c1983. 324 p. ; 22 cm. LC CALL NUMBER: E99.S54 S3 1985 Wissler, Clark, 1870-1947. A Blackfoot source book : papers / New York : Garland Pub., 1986. 1 v. (various pagings) : ill. ; 24 cm. LC CALL NUMBER: E99.S54 W49 1986 Wissler, Clark, 1870-1947. Social organization and ritualistic ceremonies of the Blackfoot Indians / New York : AMS Press, 1975. 298 p. : ill. ; 23 cm. LC CALL NUMBER: E99.S54 W53 1975 Wissler, Clark, 1870-1947. Societies and dance associations of the Blackfoot Indians, New York, The Trustees, 1913. 1 p.l., p. 359-460. illus. 25 cm. LC CALL NUMBER: GN2 .A27 vol. 11, pt. 4 ---------- "RE: Who are the First Nations" (1 of 3 articles)---------- Subj: Who are the First Nations From: wolf@netcom.com (Wolf Logan) [ This article relayed from the Usenet "soc.culture.native" newsgroup ] While it's true that the US Government believes it has the right to determine who belongs to which tribes, it is sorely mistaken. As a federal government, it has only the right to determine who it will recognize as a foreign nation. There are many countries in the world (particularly ex-colonies) who are officially unrecognized by the US. Thus it is with us. We are an officially unrecognized tribe in California. Although we meet the Federal requirements for recognition, we remain in this status because of California's choice to state that there are no remaining native Californian tribes. We are working to secure diplomatic recognition with the US government for the purpose of carrying on a peer-to-peer dialog. We hope to restore the area around our tribal homeland to its proper state, as it has been sadly mistreated by those who have used it as military bases, among others. We are not alone in this endevor. Eventually, we will be recognized for who we have always been. As was stated at one of our Council meetings, "I don't need Washington to tell me who I am...I know what I feel in my heart, what I see in the land, and who my family is." -- +------------------------------------------------------------------------+ | Wolf Logan wolf@netcom.com "Aww, he's no fun... | | Esselen Tribal Nation B4/7f+t+dcvk++s+mr++ he fell right over!" | +------------------------------------------------------------------------+ ---------- "RE: Who are the First Nations" (2 of 3 articles)---------- Subj: Who are the First Nations From: baylor@daisy.cc.utexas.edu.cc.utexas.edu (Baylor) [ This article relayed from the Usenet "soc.culture.native" newsgroup ] : Who is "Indian"? According to the popular media, we are some mythical beings who waged a war against the United States, were "savage", and don't exist anymore. According to the U.S. Government we are whoever has X blood quantum and can trace their heritage to a specific group of people who got on some lists (at least for the Eastern nations this is true). Here's my guess. Indian is anyone with Indian blood. Why? Because Indian is a race, not a country. Why? Because there are no other countries - there is the US and CANADA and no one else. If there were, they might have authority and rights and soveriegnity. This is simply untenable. Thus, Indian is a race. Why measure blood? Well, for starters, there is no term to check on employemnt forms for Mutt. If we say people have been oppressed and we should help, we do affirmative action and give money and grants and contracts to people of a Race, not to people of a nation. Of course, there is some justification for this since remedey is being made to people who were originally hurt on the basis of race. People have been lynched for skin color. Now they are being targeted for "help" for skin color. Sooner or later someone will have to point out that there is no "Indian", just lots of cherokee, chipewa, dine and tlingit, and the only common link between them is that they are nations, not races (archaeologists tell me that americans actually comprise 3 real blood lines or races anyway) and that they must be dealt with accordingly. You term people certain things when you must track their skin color and blood, but race shouldn't have to be noticed or tracked, but will until race is no longer tracked, and it might be awhile before the US people and government that race is no longer a signifigant descriptor of people, being of only marginally less importance than hair color and eye color. Just a guess - baylor what the difference between Hitler and the US? Hitler lost. ---------- "RE: Who are the First Nations" (3 of 3 articles)---------- Subj: Who are the First Nations Original Sender: shupe@rchland.vnet.ibm.com (J.T. Shupe) [ This article relayed from the Usenet "soc.culture.native" newsgroup ] This topic may have been covered in the past but I feel it deserves being broached again. Who is "Indian"? According to the popular media, we are some mythical beings who waged a war against the United States, were "savage", and don't exist anymore. According to the U.S. Government we are whoever has X blood quantum and can trace their heritage to a specific group of people who got on some lists (at least for the Eastern nations this is true). Of course, we are the only soveriegn nations whose membership is determined by a foriegn government. The U.S. never says to Germany, "Hey, the only people who can be German are those who can trace their ancestory to someone in Germany 100-200 years ago." Who gave the U.S. the right to say and why don't our people address this question more readily (I believe it would take care of problems like "wannabees" [I strongly dislike this term] feeling outcast for their genetic code that they had no choice in. What do our people say? Who are "our people"? At one time a tribal member was anyone who lived by our ways, lived under our government, and supported the tribe in whatever way they were best suited. However, tribal govern- ments now bow to the U.S. and say a person can only be a tribal member if they have some blood quantum and can trace their heritage (sounds awfully like a master/slave race to me). This is an absurd statement for a soveriegn nation to make! We are people who have always been open to the new, have always been accepting of others, yet now I hear that so-and-so can't be the lead dancer at this year's pow-wow because she isn't a "real Indian" she just married one! What I am saying here is that the definition of a real "Indian" was set forth by our ancestors when they accepted people from other tribes as members of their nation, forever more to call them one of "the people". I don't believe our ancestors would approve of the way we are determining tribal membership today. Sometimes the old ways ARE the best ways. Mitak Oyasin, The Magics of the world are far simpler than we make them out to be. --Attributed to a little person J.T. WayaGola Shupe (shupe@rchland) The opinions herein represent me, myself and I, not my employer, anyone associated with my employer, or anyone associated with me. ---------- "RE: Native American Dance & Music Festival - NY"---------- Sub: Native American Dance & Music Festival - NY From: Mary Mihalyi Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) +*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+ NATIVE AMERICAN DANCE AND MUSIC FESTIVAL AT GANONDAGAN STATE HISTORIC SITE 1488 Victor-Holcomb Road Victor, New York (outside Rochester) Saturday, July 31 and Sunday August 1, 1993 10 a.m. - 5 p.m. both days ZUNI RAINBOW DANCERS OF NEW MEXICO IROQUOIS DANCING by the ALLEGANY RIVER INDIAN DANCERS SENECA STORYTELLERS: VIRGINA SNOW and MARIAN MILLER CAYUGA FLUTE PLAYER: DAN HILL Special appearance by ONEIDA SONGWRITER AND SINGER: JOANNE SHENANDOAH (Saturday Only) NATIVE AMERICAN FOODS AND CRAFTS! Admission: $4.00 Adults $2.00 Children (7-15 yrs) 6 and under free $2.00 Senior Citizens (62 yrs+) Free parking and Shuttle service from Victor High School - 933 High Street, off Route 96 in Victor) (716) 742-1690