_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' 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 022 O o O __/_ / ) (___/ / ( (___, 21 August 1993 O o O ( N E W S ) O This issue contains articles from NATIVE_L/NATCHAT Lists and by members of the Invisible Band. <----<<<< >>>>----> 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. "The old Lakota was wise. He knew that a man's heart away from Nature becomes hard; he knew that lack of respect for growing, living things soon lead t a lack of respect for humans too." -- Chief Luther Standing Bear, Lakota O'siyo Brothers and Sisters! It is the Moon when the cherry turns black. This is a time to celebrate good harvests and to seal friendships. There will be many powwows in many places. None of us can know them all. I ask that you send news of any upcoming gathering via GEnie e-mail or either of the internet addresses in the powwow list at the end of this newsletter. Be sure to include a contact phone number and as complete an address as possible --- and of course, the date and who the host is. It will be included in a forthcoming issue of Wotanging Ikche. Mitaquye Oyasin! Night Owl ------------------ clip here for news feature -- 8< ----------- --------- "RE: Good resources" --------- From: Dartmouth.EDU!Jacqueline.F.Keeler (Jacqueline F. Keeler) Subj: Good resources Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Here are some good resources on Dakota/Lakota culture: Ella Deloria, _Waterlily_, an ethnologically correct telling of a young Teton girl's life in a traditional tiyospaye. _Dakota Texts_, a collection of translated Lakota/Dakota tales, including uhunkaka tales (the original edition also includes the untranslated versions of these tales.) _Speaking of Indians_, a 1940's pan-Indian viewpoint with excellent stories from early reservation life and traditional precepts. Bea Medicine, _The Native American Woman: A Perspective_, derived from a class on Native American Women taught here at Dartmouth, she includes some excellent insights into traditional Sioux child rearing. Joseph Iron Eye Dudley, _Choteau Creek:A Sioux Reminiscence_, a Yankton Sioux reminiscence of growing up in a Dakota community during the great Depression and World War II. Elizabeth Cook-Lynn, _Then Badger Said This_, a collection of short stories. _From the River's Edge_, based on the dam building era in the '50's in South Dakota and the subsequent flooding of the best Dakota farmland (considered "expendable" by the U.S. government) and the destruction of a successful agricultural way of life for the Dakota people and the beginning of the overwhelming poverty that lead to the Red Power Movement in the 60's and 70's. _The Power of Horses and Other Stories_, a collection of short stories. Vine Deloria, Jr., _The Metaphysics of Modern Existence_, a cross-cultural explanation of traditional spiritual beliefs and how they relate to modern culture. --------- "RE: Panel Weighs Golf Course, Indian Graves" --------- From: S.FISHER2 Sharon D Fisher Subj: Panel Weighs Golf Course, Indian Graves GE Electronic Mail By Bill Torpy Staff Writer Cultural differences were evident Wednesday during the first-ever meeting of a state advisory board formed to monitor a new law protecting Indian graves, which had to tackle issues surrounding a state-owned development near Young Harris. The state and developers want to get moving on a $24 million Towns County golf course and resort, but work may be held up by a number of Cherokee graves found on a proposed fairway. State Natural Resources Commissioner Joe Tanner told the Georgia Council on American Indian Concerns about "time concerns" faced in building the golf course. But members of the council say that rushing into decisions is not the Native American Way. "We're working with two different cultures and things are viewed very differently," said Ron Columbe, the groups's vice-chairman and an Indian artist. Cultural differences are "stronger than people realize", he said. "Corporate America thinks one way - bottom line. Native Americans think in terms of generations rather than now." Council members said they could make no recommendation to the DNR about what to do with the graves until they contact Cherokees in Oklahoma and North Carolina. While he said he wasn't trying to pressure the group, Mr. Tanner said fairways need to be completed in time to give the grass a year to grow. The resort is scheduled to open in 1995. Another issue likely to bring debate to the nine-member group - four of the members from Georgia Indian tribes, three scientists and two members of the public-at-large - is archaeology. Council member Thomas Gresham, an archaeologist, said excavation of relics and even remains is invaluable to understanding how previous generations lived. Max White, a council member, anthropologist and author of "Georgia's Indian Heritage," said, "If not for archaeology we'd know absolutely nothing about Indian past." But council member Nadine Horne, a Native American activist, countered that "nothing should be touched at those sites. Nothing." "When you deal with archaeologists, they dig up and explore people like dinosaurs," she said. --------- "RE: Controversy Unearthed in Georgia Hills" --------- From: S.FISHER2 Sharon D Fisher Subj: Controversy Unearthed in Georgia Hills GE Electronic Mail Research or desecration? A new law and Indian protests may limit what archaeologists can learn from 30-40 burial sites in Brasstown Valley. By John Harmon Staff Writer Young Harris, Ga - Long before the Cherokee were uprooted in 1838 and forced to Oklahoma on the infamous Trail of Tears, vast changes swept across this fertile valley at the base of high Appalachian peaks. People farmed, fashioned art, fell in love, raised families and buried loved ones for thousands of years in Brasstown Valley. Villages were developed and later abandoned, only to be replaced by others. Now, as the bulldozers slowly carve the emerald landscape into a state-owned golfing resort due to open in 1995, archaeologists say they are uncovering evidence that may answer questions about the Native Americans who settled in the mountains perhaps 6,000 years ago. "This is going to be one of the few places in the Southeast whee we are going to be able to get complete plans of villages," said John Cable, lead archaeologist. "This could serve as a model for how we understand prehistoric villages." `This is sacred ground to us' Not long ago, the only things hindering the quest of archaeology in Georgia were adequate funding and enough time to beat developers. But the team excavating here this summer could be the first in Georgia ordered to leave burials alone - they face Indian activists angry over what they say is desecration of their ancestors' graves as well as a new state law protecting Indian graves from wanton destruction. Under the 1992 law, the Department of Natural Resources must gather input from the state Council on American Indian Concerns before deciding whether to unearth human remains. "These are our ancestors, this is sacred ground to us," said George Martin, a member of the Eastern Band of Cherokee who performed a pipe ceremony at a grave uncovered two weeks ago. "I was raised traditionally, like my grandfather, and I was told to leave the dead alone." But ignoring the burial sites, which Mr. Cable says could number between 30 and 40, will compromise the amount of knowledge to be gained from the valley, some of Georgia's top archaeologists agree. `It's like a time capsule' "A significant amount of information is obtained by analysis of skeletal remains," said Thomas Gresham, an Athens archaeologist and council member. "Also, the burial objects give you a context for when these objects were used. It's like a time capsule." By studying the bones, researchers say they can determine diet, life expectancy, infant mortality rates and other demographic information. Burial objects offer clues to social structure and religion. "But even if we are told not to dig the graves, we will still learn a lot," Mr. Cable said. The $450,000 investigation is salvaging artifacts and information from an area that will be affected by the construction of the $24.7 million resort. One feature of the study by the Stone Mountain archaeological firm New South Associates is to locate graves and come up with options for preserving or removing them, DNR officials said. Oldest dates from 200 B.C. Although the archaeologists have uncovered evidence dating back to about 8,000 B.C., a time when nomadic tribes roamed the Southeast, the work is focusing on settlements from three distinct periods. The oldest is a small cluster of homes nearest the creek, dating from about 200 B.C., or the "Woodland" period. The hamlet is thought to have been home to an extended family that farmed the fertile ground. Last week, the topsoil was stripped from a village of about A.D. 1100, an era known as the golden age of the mound building, or "Mississippian," people. Although no evidence of a mound appears here, shards of pottery have been found from a culture known for a complex social structure and large regional towns. On Thursday, patterns of a palisade wall emerged, showing the village was fortified against attack. The latest settlement is thought to be Cherokee from the 1700s or early 1800s, as indicated last week by glass beads, brass buttons and nails found in trash pits. The burial pit also triggered an outcry from Indian activists, some of whom called for a halt to the dig. "If this was Arlington National Cemetery, we wouldn't be having this conversation," Nadine Horn, a Mohawk who sits on the Georgia council, said during a recent meeting with archaeologists and DNR officials. "We're not dinosaurs. If you want to learn about us, come talk to us. We're still here. After 500 years, you still don't understand us." But experts believe the culture of early historic Southeastern Indians differs from that of their prehistoric ancestors. When Europeans arrived in the mid-16th century, they brought diseases that decimated the Indians and caused the mound-building culture to collapse. The Young Harris work could help "bridge the gap" between these mound builders and the Cherokee who lived in the same area in the 18th century, said David Hally, a University of Georgia archaeologist noted for prehistoric Indian research. "We archaeologists need to do a better job of communicating our findings to Native Americans," he said. "It's to their benefit. Just like them, we're trying to get rid of the stereotypes of tomahawks and war bonnets." --------- "RE: How archaeologists piece life together" --------- From: S.FISHER2 Sharon D Fisher Subj: How archaeologists piece life together GE Electronic Mail Here's a little bit of related material, which you might find interesting, even though you might not want to include it in the newsletter. Bulldozers, under archaeologists' guidance, remove the topsoil (about 12 inhes). Stripping the topsoil reveals discolorations in the subsoil. These discolorations indicate decaying material below the surface where cooking pits or storage pits once were. Holes for posts where structures once stood are also visible. At this point the slow process of excavation by hand begins. 1) Soil is dampened so the shapes of discoloration become more obvious, then very thin layers of soil are scraped away by hand. 2) Areas of darker soil are then dug out using a hand trowel and a brush. This slowly reveals any artifacts beneath the surface. 3) The soil removed is placed in buckets. From there it is sifted through screens, and any other objects found are bagged and taken to the lab, where they are cleaned, processed, analyzed, and catalogued. ************************************************************** Reconstructing Indian Settlements Archaeologists are uncovering three Indian settlements, including one dating back to 200 B.C. Pottery designs and style changes help date the re habitation periods and length of occupation. This settlement would have maintained four or five dwellings, probably housing an extended family. Each dwelling housed a single family, probably no more than five people. The structures had straight walls. Using poles for support, the walls were mud pressed upon matting. The matting was willow saplings or grass. The entire dwelling worked like a fireplace, with a vented roof to let smoke escape and a door that acted as a damper. (my note: these houses were shaped very much like the tip of a crayola crayon, with the point broken off) There was a common area used for roasting pits. The pits had coals on the bottom and grass or leaves on top of the coals. Corn in the husk or meat was then put in the pit, covered with dirt, and left to smolder for a couple of days. ***************************************************************** What Life Was Like Infant mortality: Women lost five or six out of eight children Family size: Mother, father, and two to three children Life expectancy: 40 to 50 years Average height: Male, 5'6"; female, 5'2" Diet: Agriculture was main food source, protein came from fish and grain. ************************************************************** Time line Native Americans of North Georgia 1838 Trail of Tears, the forced eviction of the Cherokees to Oklahoma 1730 Intensive trade with colonists 1540 Spanish exploration is first contact with Europeans, results in decades of war and disease 1100 to Golden era of mound builders, a complex society of regional towns 1350 800 Intensive corn farming leads to fortified settlements 100 B.C. Bow and arrow introduced 200 B.C. Semi-permanent settlements become widespread 4000 B.C. The dawn of agriculture, early domestication of plants 8000 B.C. Nomadic foragers rely increasingly on wild flora 10,000 B.C. Wandering tribes hunt huge Ice Age mammals with spears Under excavation in Brasstown Valley are three settlements. The "historic" Cherokee settlement is thought to be from the 1700s during the period of intensive trade. The "Mississippian" site is from about 1100, or the beginning of the mound-builder culture. The "Woodland" site is from about 200 B.C., when semi-permanent settlements began. In addition, artifacts dating to 10,000 B.C. have been found. Sources: John Cable, archaeologist, New South Associates; "Indians of the Southeast, Then and Now", Jesse Burt and Robert Ferguson Text by Paige Braddock/Staff Time line by John Harmon/Staff --------- "RE: Info on Iroquois language classes" --------- From: Steve Smith Subj: Info on Iroquois language classes? Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Institutional Studies Office In my search for language contacts for our SI native language seminar, I was given: Native Lifeways--New York Oneida 19 Ellicot Blvd. Tonawanda, NY 1450 (716)/586-1512 Woodland Indian Cultural Center--Mohawk 184 Mohawk St PO Box 1506 Brantford, Ontario Canada, N3T 5V6 (519)/759-2650, (519)/759-8912(fax) Also check on Allegheny Reservation (Seneca & Cayuga) Salamanaca, NY 14779 Cattaraugus Reservation (Seneca) 1490 Rt. 438 Irving, New York 14081 Cayuga Nation Reservation P.O. Box 11 Versailles, NY 14168 Oil Spring Reservation (Seneca) Cuba Lake, NY 14727 Tonawanda Reservation (Seneca) 7027 Meadville Rd Basom, NY 14013 Seneca Nation Reservation PO Box 231 Slalmanca, NY 14779 Tuscarora Reservation 5616 Walmore Rd Lewiston, NY 14092 The Oneida and St Regis Mohawk reservations are too far to be near Buffalo. There is an Onandaga reservation near Nedrow which includes Cayuga, (13120) but I can't find that on my map. Also remember that some put the Huron (Wyandot) and Cherokee languages in the Iroquoian family. I'm not sure which reservations have language programs, but I'm pleased at how many I've found that do. I'm also alarmed at how small some groups have become, and how close to extinction some languages are. Good luck in learning the language of your choice, and once you're "fluent" (I never liked that term!) please keep alive by teaching others! I'm going back to Wisconsin next month and I'll be trying to pick up info on how to learn Oneida and Menominee (oddly the Oneidas never answered my letter while the Menominee did!) (at the same time??? Eeek!) and will be doing the same. I'm glad to see your interest! SI Steve Smith --------- "RE: OKA Documentary opens in Britain" --------- From: A.HOROVITCH Art Horovitch Subj: OKA Documentary opens in Britain GE Electronic Mail The newspaper Nativebeat recently reported on the opening in Britain of the documentary "Kahnesatake: 270 Years of Resistance", which was made by Abenaki filmaker Alanis Obomsawin at the National Film Board of Canada. The film has received rave reviews, and standing ovations over the last few weeks. The Guardian newspaper said it was "infinitely more intriguing" than the usual portrayal of Hollywoods romantic Indian. Obomsawin, a filmaker for the last 25 years, was behind the barricades for practically the entire crisis in 1990, shooting her own video at the end without a film crew. The film will have its Canadian debut in Toronto at Festival of festivals in September. It has yet to be shown in Quebec where the crisis occurred, even in private screening. The Canadian Broadcasting Corporation has considered it too controversial to show on national TV. ----------------------------------------------------------------- Native Theatre School Presentation On Tour A presentation of "And the River Becomes a Road" was presented recently at the Kahnewake Reserve near Montreal. The Native Theatre School is the only National,Native run theatre arts training program in Canada. We had the pleasure of attending the theatrical presentation by young Native actors. The play deals in an allegorical way about the connection between the real and spiritual world. It also shows the tensions in small village life where conflicts of a personal and community nature arise. We found the play interesting, and the actors put much effort into their performances, but the scenes of violence were disturbing. The story is narrated by the spider who watches it all unfold as she spins her web. It also includes a "trickster" character who has descended from the spirit world, and after seeing all the conflict and petty rivalries, decides he wants to be taken back to the spirit world. The play is primarily in English , but has some passages in Cree, and an introduction in Mohawk. The play has been performed at the Museum of Civilization in Hull, Quebec and the Cape Croker pow-wow. It will be presented at the following locations : Collins Bay Institution, Kingston , Ontario August 17, 2 PM Harborfront, York Quay, Brigantine Room, Toronto Aug 18 and 19, 8PM Six Nations Reserve Oshwekeken, Ontario Aug 20 8PM Native Canadian Centre, 16 Spadina Rd, Toronto, Aug 21 8PM --------- "RE: boycott '94 colonialist games" --------- From: cfuv@web.apc.org Subj: boycott '94 colonialist games Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) THIS MESSAGE FROM CFUV RADIO, VICTORIA, BC, PO BOX 3035, V8W 3P3, CANADA, PHONE 604-721-8702, FAX 604-721-8728, E-MAIL CFUV@SOL.UVIC.CA RESPONSES WELCOME. xxxxxxxxxxxxxxxxxxxxxxxxxxxxxx Call for a boycott as Termination and Extinguishment continues in 'Brazil North'--a.k.a. Canada and Brutish Columbia. xxxxxxxxxxxxxxxxxxxxxxxxxxxxxx In the year of Indigenous Peoples, Canada conservative government under Kim Campbell continues to attack Indigenous Nations' rights to sovereignty and self-determination. Newly appointed Indian Affairs and Northern Development Minister Pauline Browes, attending the ceremony marking the royal assent of the Nunavut land claim stated that she supports the extinguishment of Aboriginal rights as a condition of settling land claims. "Native leaders were not impressed when the new minister said the Federal government does not recognize the inherent right of Aboriginal peoples to self-government." (Windspeaker magazine, Aug. 2, 1993.) Surprisingly, self-government and sovereignty were not on the agenda of the annual meeting of the Indian Act Band Chiefs of the Assembly of First Nations (AFN). Tsuu Tina Chief Roy Whitney said 'bread and butter' questions "are more pressing issues." The AFN-promoted Charlottetown accord referendum was boycotted by many First Nations people last year and was resoundingly defeated. Passing of the amendment would have restricted any exercise of self-gov't to weak dependant entities unable to "conflict with the order and good government of Canada." Prime Minister Campbell and ex-PM Brian Mulroney have both been associated with the international law partnership Olsler, Renault, Ladner. Mulroney returned to work at ORL. Ladner-Downs-- Kim Campbell's old law firm--represents Fletcher-Challenge and International Forest Products, both major despoilers of un ceded Indigenous rain forests here in British Columbia. Liberal party leader Jean Cretien was a director of BC Forest Products, which became Fletcher-Challenge. Clearly, the resource industry and their political protoges plan to continue the policies of ecocide and genocide which are devastating Indigenous Nations and their territories. A collaborationist Indian elite was referred to by (former?) Deputy DIA Minister Harry Swain as "our special champions." The Independent state of Qwa-Ba-Diwa--an Indigenous nation on the west coast of Vancouver Island which is asserting jurisdiction over 2500 km2 of traditional territories including the Carmanah and Walbran Valleys. The ISQ is calling for a boycott of B.C. Forest Products, especially those of MacMillan-Bloedel and Fletcher-Challenge Canada, as they are two of the prime predators active on Qwa-Ba- Diwa lands. A boycott of the 1994 Victoria Commonwealth Games is also being organized. Native participation to commemorate this murderous neo-colonial organization is being aggressively pursued. 1994, like 1992, must be de-celebrated. More info. on the 'Colonialist 1994 Victoria Games' and its corporate agenda is available upon request. Letters of support from oppressed 'Commonwealth' peoples and info are also requested. --------- "RE: Respect for Indian Women" --------- From: Jacqueline.F.Keeler@Dartmouth.edu (Jake) Subj: Warning about a soon-to-be published book Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) I also noticed that Ms. Moore AKA Crow Dog AKA Brave Bird's new co-authored book is also out. I looked it over and noticed an entire chapter on how awful Indian men are. She also claims that Indian women like Lorelei DeCora support her--I talked to Lorelei in May and she didn't like Ms. Moore's book at all. I think that these kind of sensationalistic biographies are not that helpful to the Indian community. They tend to decontextualize the violence and problems of the community from their source--the U.S. Government, and serve more than anything else, to turn the Indian community against itself. Also, the way she lives her life drinking, getting DWI's, etc., etc., is not normal for most Indian women I know. Here she is a medicine man's "wife" and the mother of a number of teenage children and she regularly gets drunk at parties and sleeps in bathtubs? Please do not take this for "normal" motherly behavior for Indian women. The women in my family--every one of them an Indian woman and I have 8 aunts and about 50 first cousins and numerous other relatives, they have college degrees, don't steal or drink, raise their children well, save money, support their elders, speak their language, know their culture, practice their traditional religion, raised us to be proud of who we are and to know our ancestors and traditions, and are not beaten by their husbands. The men in my family--all Indian men and I have 10 uncles, raised us young women to have a great deal of self-respect. They never beat us or talked down to us. They are successful in their fields, educated, know the old prayers and songs and respected in their communities. My father, who is a scientist and elder always treated my ideas, even when I was very small, with the greatest respect and raised me to think a great deal of myself and my abilities. There is a picture that my mother has of us talking really deeply about religion when I was 6 years old. I was shocked when I saw the picture at how small and tiny I was, I barely came up past his knee--my father always made me feel like I was his size, like what I thought really mattered (I was actually giving him advice in this picture). This is why his cousin Bea Medicine can say that, "This will fullness frequently baffles and antagonizes teachers of Sioux children. It is called, by them, 'obstinacy' and 'intractability.' To the Lakota, it spells 'individual autonomy,' and the fact is, that even in contemporary Sioux society, the child is treated as a person capable of reasoning." These are the examples I have had in my life. These are the women and men that have made my family successful. This is how traditional beliefs can WORK in modern day America. These are the things that will make all of the Dakota people strong. It is where their future is going to come from--not from the sensationalistic dishing of dirt. My mother always told me that your body, your whole self, this is your hogan and you must keep it holy and clean, and thus liveable. If you think about bad things, you will attract bad things to you--however, if you concentrate on the things that work these will happen in the community and serve to balance out and alleviate the bad. That's how I see it. --Jake --- Jacqueline.F.Keeler@Dartmouth.edu --------- "RE: Child molester helps Hopi" --------- From: baylor@daisy.cc.utexas.edu (Baylor) Subj: Child molester helps Hopi Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) I was flipping through the American Indian Quarterly and came across an article on child molesters in the Navajo/Hopi Nations. It was rather disgusting and shocking, and for some reason I thought I'd share it with the net. So here is a small excerpt - baylor The authors have identified second-generation victims on the Navajo Indian Reservation. In one instance, a father, himself molested by his non- Indian elementary school teacher, now has two sons who were molested by the same teacher a decade later. In the same vein, a thirty-two-year-old male Indian maintenance worker employed at a BIA boarding school was arrested for molesting five male students in their early teens. Less than two years later, one of the victims was discovered sexually molesting a younger male student in a BlA dormitory. The older student was placed into a counseling program, but, due to insufficient funding and a heavy caseload, the social worker was not able to adequately address the needs of the older student. The older student eventually became despondent, attempted suicide and was subsequently transferred to a larger city to receive extensive treatment at an in-patient facility. One phenomenon that has been observed is that many Indian pedophiles were molested as children by non-Indian school teachers. The authors have also observed the arrest of a female child molester. The woman was a twenty-six-year-old non-lndian employee at a BIA boarding school located on the Navajo reservation. The woman was arrested, convicted, and sentenced to thirty months in a federal prison for sexually molesting a female student who lived in the BIA dormitory. The investigation revealed that several other female students living in the same dormitory were also targeted by the female offender; each victim was at a different stage in the seduction process. These observations have not been followed up bv any scientific studies to determine if any general implications exist. Over a three-year period, investigations on the Navajo and Hopi Indian reservations have resulted in the arrest of five teachers for child molestation or related offenses. Of the five teachers arrested, two were non- Indian teachers teaching at BIA schools, two were non-Indian teachers teaching at state-operated schools on the reservation, and one was an Indian teacher teaching at a BIA school. The five teachers lived within a fifty-mile radius and had little if any contact with one another. The teachers were able to avoid detection for long periods of time, in one instance for eighteen years. The method of victimization used by each teacher is typified by the following case. In 1979, a thirty-four-year-old, non-lndian male was employed by the BIA as an elementary school teacher on the Hopi Indian Reservation. The teacher's acceptance into the Indian community was signified by his participation in a religious "hair washing" ceremony. The school administration, students, and community at large felt the teacher made outstanding contributions to the educational system on the reservation. After eight years of dedicated service, the teacher was arrested for child molestation. During that period of time, the teacher kept an accurate record of his sexual activities with 142 male students. This case is considered one of the most widespread instances of child molestation in U.S. history. Approximately one out of every twenty school-aged Hopi Indian males was molested by this teacher. The last student named on the list, the most recent victim, was in the second grade, and the first name on the list, the oldest victim, is now in his early twenties. A majority of the students on the list came from poor, dysfunctional families. The teacher singled out these students and provided them with food, a place to stay, and, most importantly, affection. The students had their choice of dozens of video movies to see and games to play. The teacher took selected students to larger cities off the reservation and bought them clothes, shoes, and other items that the students' families could not afford to purchase. Gradually, over a period ot two years, thc teacher seduced the students by first touching them in seemingly innocent ways. The teacher progressed to touching their genitals and eventually to anal intercourse. During the course of the investigation, it was revealed that two police reports had been filed previously and several complaints were directed to the principal's office alleging that the teacher was molesting students The teacher was so well thought of that in each instance the teacher was exonerated of any wrongdoing. In February 1987, the teacher was arrested bv the FBI and is currently serving a life sentence in a North Carolina federal prison. Pursuant to an interview and correspondence between the teacher and the authors, the teacher readily admitted to sexually molesting the students but indicated his belief that the good he did for the Hopi community far outweighed his transgressions. --------- "RE: Conferences and Powwows" --------- From: JANS Janet McNeely Subj: Upcoming conferences and powwows GE Electronic Mail = Powwows = August 27-29 9th Annual Connecticut River Powwow Sponsor: Connecticut River Powwow Society Info: (203) 684-6984 August 28-29 Nansemond Indian Tribal Festival Info: (804) 483-4236 September 4-5 12th Annual Iroqois Indian Festival Info: (518) 296-8949 September 4-5 L.I.H.A. 12th Annual Labor Day Powwow Info: (603) 783-9922 September 10-11 Indian Heritage Festival and Powwow Info: (703) 666-8600 Send notices of forthcoming powwows, conferences and gatherings to: jans@genie.geis.com jans%glsdk@wolves.durham.nc.us ....duke!wolves!glsdk!jans