_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' 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 023 O o O __/_ / ) (___/ / ( (___, 28 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. "Children must early learn the the beauty of generosity. They are taught to give what they prize most, that they may taste the happiness of giving" -- Ohiyesa (Dr. Charles Alexander Eastman), Santee O'siyo Brothers and Sisters! There has been much discussion on Internet and in our council on GEnie about what the washichu has done, and why he must be despised. Janet and I have spoken of this many times and would ask, "Are we not all related? Is "mitaquye oyasin" just a casual statement or is it a true affirmation?" I would absolutely agree we should, even must, despise the institutions of the washichu. It is impossible to walk the Red Road and be unaware of the death and humiliation visited by these machinations of the washichu. I also caution my brothers and sisters to be careful we do not become that which we disdain, speakers of false promise. Hold to the belief we are all related. Speak it with your heart. Labor with all your energies for the time when all gather in peace and respect for one and all, Wakan Tanka and our beloved Ina Maka. Reject all institutions that would harbor greed and destroy that which we love, but do not reject the very essence of our belief in the process. Mitaquye Oyasin! Night Owl ------------------ clip here for news feature -- 8< ----------- --------- "RE: Dream Catchers" --------- From: "Mary.Ojibway" Subj: Dream Catchers Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) On the topic of dreamcatchers, I can only add what I have been told. As with most things, the truth is a little different for each individual. I heard that when the Ojibways all lived on the same side of the lakes they were more stationary. When the children were born spiderwomen would come down and weave their webs over the arch at the top of the cradle board. The good dreams would come down to the little ones through a hole in the middle of the web while the bad dreams would become ensnared in the web and perish. After the people began to disperse around the Great Lakes area, the cradles were moved so often that the spider women did not have time to find them and settle in to provide the protection of the web for the little ones. The concerned mothers appealed to the spiderwomen who directed them to create them from the swaying willows and make a web made of sinew that is sometimes connected in 8 spots (like a spiders legs) and sometimes in 7 (for the seven teachings, etc.). Usually they're are feathers attached toward the bottom ---well, you have seen them. My point is that there are also Plains Chippewa/Ojibwa so it would not be unusual to see people farther west using these. Living next to/with other tribes, I don't think it would be unheard of to incorporate part of each others traditions and practices. Whatever the true origin, it is a lovely practice. As part of the activities for children at an Algonquian language camp I attended this weekend, the children made dream catchers. Each child had a hand in helping to make every one so that all the good intentions and thoughts of the whole group would be embodied in their own little creation. I do not think that is the general practice but I certainly approve of the motive and was pleased to see how well it worked for the children. I was surprised and delighted by the number of family that attended and hope that the next camp will be even more successful. Pune Aanishnaabemowin n'wiichkenhenik! K'chi miigwech. Kate O. --------- "RE: DAVIS INLET UPDATE" --------- From: A.HOROVITCH Art Horovitch Subj: DAVIS INLET UPDATE GE Electronic Mail DAVIS INLET UPDATE Aug 21, 1993 The government of Newfoundland recently pulled out of tri-lateral talks with the Innu of Davis Inlet concerning their relocation to a more suitable community than their present island home. World attention was focused on Davis Inlet and the Canadian and Newfoundland government in February, when six Innu children were found sniffing gasoline fumes, saying they wanted to die. The problems stem from a 1967 government decision to move the community to to an island that cuts natives off from their traditional hunting grounds. Since the February incident and for a number of years previous, the Innu have requested to be moved back to the Mainland to Sango Bay. Now the premier of Newfoundland, Clyde Wells, has expressed concerns about moving to Sango Bay. He said the province prefers other sites that are less isolated and closer to basic services and better economic prospects. Wells bluntly dismissed the idea of the move as "an irresponsible waste of the taxpayers money," with few clear advantages to the taxpayers or the Innu themselves. The Canadian Human Rights Commission has criticized the federal government for not living up to it's responsibilities to the Innu. The commission made several recommendations, chief among them, that Davis Inlet be relocated to a site chosen by the Innu themselves. Davis Inlet chief Katie Rich seemed caught off guard by the forceful statements of Wells and declined comment for the time being. She said she needed time to discuss the situation with local officials before responding. --------- "RE: Big Mountain Support Groups" --------- From: milo@scicom.AlphaCDC.COM (Michele Lord) Subj: Big Mountain Support Groups Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) I am posting this at the request of Helen Henry, a supporter of Dineh resisters on HPL for many years and an organizer of the Big Mountain Support Group in Denver. I have been posting information for the last three years as BMSG has no computer. Helen would like to know how many supporters and support groups are on the nets. I give her articles that I've printed out and many times the poster is unknown to her. She would like to work toward increasing communications between support groups and perhaps effectiveness as well. These are some people Helen is in contact with on a regular basis: Bob Holzman, Ocotillo, CA; Carolyn Fershtman, Philo, CA; John and Pat Walsh, San Jose, CA. I would like to give Helen a list of people and groups doing support work for the Dineh resisters at Big Mountain, AZ. Please e-mail to me if you have information you would like me to pass on to Helen. Thank you. ____________________________________________________________________ The following is a list of documents available concerning the recent Navajo/Hopi negotiations. These are available for the cost of copying and postage. (Additional donations are always much appreciated.) 1. Agreement in Principal (AIP) 17pp (signed by negotiating teams on 10-30-92) 2. Navajo Nation resolution 4pp ratifying AIP 3. "No More Broken Promises" 16pp (Proposal by John Walsh toward a fair agreement) 4. Cactus Valley Resolution 5pp (12-92) 5. Teesto Resolution (3rd draft) 4pp (1st draft passed 7-92 in (2-93) response to HT's 5-yr lease proposal countering NN's land-exchange proposal of 6-92) 6. The Lease (as written by Hopi lawyers) 15pp 7. Central Points of Lease 3pp 8. Statement of 103 Dineh at Big Mountain (4-3-93) 2pp (made at Spring Gathering) 9. A Charge of Genocide at Big Mountain (1989) 4pp (a serious charge based on PL 100-606, written by Glenn T. Morris w/comments by Ward Churchill; law inc. 10. REBUTTAL (to stereotypes of Navajos; misconceptions about history & Navajo-Hopi relations) 6pp by Klara Kelley, PhD (Navajo Nation Historic Preservation Dept.) 11. News clippings - mostly Arizona Nov. 1992; 23 items responding to leaked info on the AIP 30pp 12. News clippings - mostly Arizona Dec. 1992-March 1993 16 item incl. comments by Judge McCue, Indian and non-Indian leaders Senator Dennis DeConcini held a hearing on the Agreement-in-Principle (AIP) on behalf of the Senate Committee on Indian Affairs (formerly the Senate Select Com.) on Feb. 10, 1993 in Flagstaff, AZ. Oral and written testimony is available now from the SCIA, Hart Senate Office Bldg., Washington D.C. 20510. Ph: 202-224-2251 Ask for: Senate Hearing #S.Hrng. 103-47 Copies are $ .05/page + postage costs 50 pp - $1.20 100 pp - $2.00 200 or more pp - $3.00 Please make your check for the number of pages plus postage to BMSG (Big Mountain Support Group) and mail to Helen Henry, 1211 Vine St. #803, Denver CO 80206. Ph: 303-333-3428 [The copying and mailing is all volunteer work so if you can, please add some extra. Thanks. -Michele] ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Michele Lord + If you have come here to help me, + you are wasting your time..... + But if you have come because + your liberation is bound up with mine, milo@scicom.alphacdc.com + then let us work together. Aboriginal Woman ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ --------- "RE: Catawbas to become town" --------- From: ubvms.cc.buffalo.edu!V187EF4Y Subj: Catawbas to become town Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) This article copied without permission from _The Buffalo News_ of 24 August 1993. ------------------start---------------------- NATIVE AMERICANS FEAR EFFECTS OF TRIBE'S PLAN TO BECOME TOWN by Brigid Schulte, Knight-Ridder Washington - Through centuries of war, broken treaties and court battles, American Indians have held on to their tribal sovereignty, which many modern Indian leaders see as the key to their social and economic independence. But now, in a move that Indian leaders across America view with fear, the Catawba Indian nation, a small tribe in South Carolina, is about to surrender that right. This fall, Congress is expected to approve a land claim settlement that would, for the first time, turn an Indian nation into a town and make it answer to state, rather than federal, law. Unlike other Indian nations, the Catawba will pay state taxes and be required to obey state laws, regulations, zoning ordinances and building codes. Their nation will become the Town of Catawba just across the border from the southwestern suburbs of Charlotte, N.C. Many of the Catawba and their advisers see the deal as the only way to salvage some rights from an almost impossible legal tangle. But leaders of other tribes worry about the harm it may cause. "This is setting a very dangerous precedent. It's going to come back and haunt us," said Eddie Tullis, chairman of the Poarch Creek tribe in Ala- bama. "I realize we have to be conscious of political realities, but it's really a shame that in this country, sovereignty is sacrificed for political expediency." Lawyers for the Colorado-based Native American Rights Fund, which represented the Catawba, concede that the settlement could set a precedent and give states more power over federal Indian tribes. But they say it was the best they could get. "It's obvious that in future settlements, (state control) is going to be on the table,"said Cathy Wilson, a Native American Rights Fund attorney in Washington. "There may be a time when the next generation feels we sold them out ... but the people who are quick to trash the settlement have no ability to give the tribe anything better. It's just the politics of it." Mark Phillips, a lobbyist for Oregon tribes, said: " [oops!] "Sovereignty is what makes you a government; it gives you the power to govern your people and your land. Without that, Indian tribes are just clubs." Catawba tribal leaders say publicly that they're so small - 1,500 members - that it would be more of a burden than a benefit to set up their own court system or enforce their own environmental regulations as most other tribes do. Privately, however, they and others say they were boxed in by history and politics and had little choice in agreeing to limit their traditional powers. "We were concerned all along with the way the deal was structured, but we were told all along that this was the best deal we could get," said Atlanta lawyer Wanda Warren, a Catawba tribe member who is serving as transition director. The root of the Catawba's dilemma wsa an agreement by tribal leaders in the 1960s to be "terminated," which means the federal government no longer formally recognized the nation as a tribe. In the years that followed, the courts and the South Carolina congres- sional delegation turned back repeated Catawba appeals to reinstate tribal status, a move that would have strengthened the tribe's bargaining hand with the state. Recently, the tribe's only leverage was the threat of filing 62,000 lawsuits against the people who now own its ancestral 144,000 acres - land the state took in 1840 with an invalid treaty. While that threat clouded many property titles, state officials saw this as little more than a nuisance. They clearly had the upper hand in talks on the Catawba's future status. In the end, the catawba traded their sovereignty for some limited economic rights. For Indians elsewhere, tribal sovereignty has yielded a far richer harvest of economic power. The Warm Springs tribe in Oregon has used sovereignty to establish its own power plant and upscale resort. Cherokee Nation Industries in Oklahoma owns a company that makes wire and cable harnesses for trucks, vans, tanks and airplanes. And Indian gaming and high-stakes bingo operations across the country - like the casino recently opened by the Oneida Indian Nation at Verona, N.Y., near Syracuse, - are expected to rake in an estimated $3 billion this year. Under terms of their settlement, the Catawba are expected to receive $50 million from the federal, state and local governments and private sources. But they will not be able to give tax breaks to businesses. The tribe will be permitted to buy up to 4,000 acres to expand its 630- acre reservation. But the acquisition and any zoning would be subject to approval by state and local governments. While most tribes have their own court systems and police forces and often have first crack at hunting and fishing, the Catawba will not. They will be allowed to create courts for misdemeanors, but any tribal court decision can be appealed to the state. The settlement would allow the Catawba to run two high-stakes bingo operations, but only if the Catawba give the state 10 percent of the gross. Most tribes pay states nothing on their gambling take. But to critics, the most onerous provision of the settlement is that the Catawba would be the first tribe to be taxed directly by the state. Sam Deloria, director of the American Indian Law Policy Institute in New Mexico, said, "The history of this country is that, whenever the offer is made to Indians - 'You can become a town just like us; we're interested in equality' - it has always been a lie. That's why, after 200 years, we still need special Indian status." -------------------------end----------------------------------- submitted by Pat Crowe, SUNY at Buffalo --------- "RE: Senecas file land claim (part 1)" --------- From: ubvms.cc.buffalo.edu!V187EF4Y Subj: Senecas file land claim (part 1) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The following article is copied without permission from _The Buffalo News_ of 25 August 1993. Coming soon: another article and an editorial. --------------------------start---------------------------------- SENECA NATION FILING LAWSUIT LAYING CLAIM TO GRAND ISLAND Leader says land was illegally sold By Agnes Palazzetti, News staff reporter Citing a 200-year-old treaty and the promise of George Washington, the Seneca Nation of Indians says it is the rightful owner of Grand Island [an islandin the Niagara River, and town in Erie Co., NY]. The Senecas will begin legal action today to reclaim all 18,660 acres of the island and evict its more than 6,000 property owners. They also will seek the return of about 300 acres of land on the Cattaraugus Reservation now being used by the New York State Thruway. The Senecas claim that Grand Island was illegally sold to New York State in 1815 and that the Thruway property on the Cattaraugus Reservation was improperly obtained by the state in 1954. "The land transfers were not done properly because the transactions were never ratified by the federal government," said Barry Snyder, president of the Seneca Nation. He cited the Trade and Intercourse Act of 1790 and a promise that President Washington made after the treaty was signed. "When you may find it for your interest to sell any part of your lands, the United States must be present, by their agent, and will be your security that you shall not be defrauded in the bargain you may make," Washington said in a speech to the Senecas a few months after the 1790 act was adopted. Snyder said that the Senecas' suit being filed today in U.S. District Court here is similar to a successful action that the Oneida Indian Nation began in 1964 involving thousands of acres in central New York. Four hundred acres of that land claim is now the site of the Oneida's high-stakes gambling casino. Although the Indian lawsuits typically ask for the return of land, almost all successful claims have resulted in large monetary settlements. Seldom have large tracts of property actually been returned to Indians or have non-Indians been evicted. Named as defendants in the suit are New York State, the New York Thru- way Authority, Erie County and the six major Grand Island property owners - Moore Business Forms Corp., Inducom Inc., Rad-O-Mart Inc., Ilona H. Lang, Robert W. Weaver and Francis B. Pritchard. The assessed valuation of the three corporations is more than $18 million, according to the Seneca's attorney, Joseph F. Crangle. The transfer of Grand Island dates from early in the last century. New York State acquired Grand Island in 1815 for $1,000 and a perpetual $500 annual payment to the Senecas. Twenty-five years earlier, however, the federal government had approved the Trade and Intercourse Act of 1790, which created a special relationship between the federal government and the Indians with respect to the dis- position of their lands, Snyder said. "To protect the Indians, the act demanded that there could be no sale or conveyance of Indian lands without the consent of the federal government," Snyder said. "That relationship still exists today." Snyder also referred to the speech Washington made to the Senecas a few months after the 1790 act was adopted. "The general government will never consent to your being defrauded but will protect you in all your just rights," Snyder quoted Washington as saying [so much for one man's words! ;-) ]. Snyder also said the Indians were given further protection a short time later when Congress declared that no sale of lands made by any Indians to any person or persons, or even to any state, shall be valid without the consent of Congress. The Seneca Nation previously has been given federal protection in a land transaction with the white governments, Snyder said. In 1784, a New York State court held that leases between the Seneca Nation and white settlers on the Allegheny Reservation were invalid because they had not been approved by Congress. Congress ratified the leases with special acts in 1875 and 1890, and most recently in 1990 with the Salamanca Land Settlement Act. The 1990 law also gave the Seneca Nation $65 million from the state and federal governments to compensate for the minimal lease payments it had been receiving from Salamanca residents for 100 years. Snyder said the Seneca government "was obligated to bring suit on behalf of our Nation. To do otherwise would be an abdication of our consti- tutional responsibilities." Crangle said he did not anticipate any further land claims by the Senecas, although he did have on caution. "The Nation is continuing its review of all easements and rights of way that have been given to utility companies, the railroads and other non- Senecas on both the Cattaraugus and Allegheny reservations," he said. -----------------------------end--------------------------------------- -Pat Crowe, SUNY at Buffalo --------- "RE: US:Don't Appoint N.Waste Neg" --------- From: Debra Guzman Subj: US:Don't Appoint N.Waste Neg Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) ***************************** * GREENPEACE PRESS RELEASE * ***************************** >> CLINTON ASKED NOT TO NOMINATE A "NUCLEAR WASTE NEGOTIATOR" FEDERAL PROGRAM TO SITE NUKE DUMP ON INDIAN LANDS OPPOSED DENVER, August 17, 1993 (GP) Environmental and Native American organizations today called on the Clinton Administration not to nominate a new U.S. Nuclear Waste Negotiator, the federal nuclear waste lobbyist, whose primary job is to offer grants of up to $3 million to any community willing to consider hosting a dump for radioactive waste from nuclear reactors. The Negotiator's offer has attracted the interest of eight Native American governing councils, which have been promised cash, roads, schools, hospitals, and more if the dump -- called the Monitored Retrievable Storage (MRS) facility -- is sited on their land. In a letter to the President, released today, the nine groups quote the Senate's only Native American, Ben Nighthorse Campbell (D-CO), who denounced the Waste Negotiator's program last year: "It is like the old treaties," said Campbell. "The government's playing the same game. If you're hurting bad enough, you'll sign anything." The letter, which calls the entire MRS program "wasteful" and "dangerous," comes as the Clinton Administration considers whether to replace the Bush Administration's Negotiator, David Leroy, who left office June 11. Twenty tribal governments asked Leroy for grants to consider the MRS dump. The four counties that requested grants have dropped out. "Under pressure from the nuclear power industry, the Energy Department hopes that by dumping radioactive waste in a large, 'temporary' facility, it will create the illusion that such waste is disposable," the groups wrote Clinton. "In so doing, the Department hopes to placate the concerns of an increasing number of citizens who are alarmed at the growing volume of high- level radioactive waste, which -- in fact -- is non-disposable." The organizations' letter points out that Clinton can decide not to nominate a Negotiator. "After all," they wrote, "former President Ronald Reagan chose not to nominate a Negotiator, leaving the position empty for about two years." The organizations signing the letter are: Environmental Coalition on Nuclear Power, Greenpeace, National Environmental Coalition of Native Americans, Native Americans for a Clean Environment, Nuclear Free America, Nuclear Information and Resource Service, Public Citizen, Safe Energy Communication Council, Southwest Research and Information Center, and the Water Information Network. -30- Contact: Jason Salzman, Greenpeace (303) 786-8805 Mary Olson, NIRS (202) 328-0002 --------- "RE: Spirituality" --------- From: shupe@rchland.vnet.ibm.com (Jim Shupe) Subj: Spirituality Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) -- Since I have been chastised by one of our non-Native sisters about how I posted an earlier message I will be avoiding sarcastic humor in future posts. Sorry to those offended by the "what we will do with the land if we get it" posts. Believe it or not, my goal is to bring "them" and "us" into "we". -- The only authority the following comes from is my own. It is however supported by years on Keeweenaw Bay (Anishnabe) working with the kids and the elders, and by the teachings I've from my family (Ani-Tsalagi/Shawnee). I've said this before and I'll say it again, NO ONE who claims to be within any Native traditions who has posted to this list said that our spirituality is only for us. We have said that those who come and learn our ways and come in a good way will be treated fairly. No one expects to go to the Catholic Church and become a priest after a week. No one expects to go to school for a month and become a Physician (or even a Veterinarian). How can anyone expect to take a weekend class or visit for a month or even a year to write a book or whatever and become an "expert" in any field. According to current teaching philosophy it takes 10 years to become an expert, Native traditions state one is never an expert, only really good or really respected. Our spirituality(ies) is not for sale. Period! When you go to an elder or spiritual/medicine person you take a gift out of respect and/or to help support that person. Their job is to heal, they expect no payment it is just what is correct behavior. PLASTIC MEDICINE people are anathema to all that is our beliefs, the are untrained practitioners of medicine or un- taught/restrained wielders of ceremonies they do not understand. Would anyone trust a kid who knows nothing about gun safety to handle a gun? No. So why would we trust one of the PLASTIC MEDICINE people? You shouldn't. GRANTED, they might direct you the right way and even have some good things to say, but they are appropriating a culture/spirituality they have no right to. People do not NEED to go to the REZ to live in our way. They DO NEED to go if they want to practice spirituality in our fashion, it is the only way to learn it. If you want to live a spiritual life and pray to the directions that is great... but don't call it Lakota, Ani-Tsalagi, Dine, Hopi, or even Native if it is disconnected from the community which is at the heart of ALL Native belief systems. This is a basic form of respect, I don't make bread and call it the "Holy host"... I don't take a statue of the "virgin" and call her white buffalo woman... I don't take practices from other cultures and appropriate them as mine... I DO however appreciate other practices, try to learn from them and then say, well I do such and such and it was inspired by Taoism or Buddhism or Lakota spirituality. But I don't say THIS IS TAOISM because it isn't. Maybe in some ways I too am a spiritual scavenger since I am widely and fairly eclectically read in religion/spirituality... it is nearly impossible not to adopt things you find as good but I do not mix different traditions and my beliefs about the nature of the universe are ANI-TSALAGI even though I have a dream catcher and a mandella and... All I'm really saying is the our spirituality is community based. NO ONE can take it out of the community and practice it. Sure you can practice something like it, but it isn't it. Sure you can learn a lot in a week or a month but you aren't trained to teach our beliefs. Don't try to appropriate and sell what isn't yours. Don't claim to be something you aren't especially when you don't fully understand the power and implications. Such behaviors are not only disrespectful, they are dangerous. -- Mitakuye Oyasin, Waya Gola ------------------------------------------------------------------------- J.T. Shupe (SHUPE@rchland.vnet.ibm.com) | respond to (SHUPE@rchvmw2.vnet.ibm.com) | The Magics and Mysteries Associate Programmer, Juggler, Story-Teller|of the world are far simpler Department 45N, Performance Tools III | than we make them out to IBM Rochester, MN 55901 | be. 507/253-4318 t/l 553-4318 | ------------------------------------------------------------------------- --------- "RE: Akwesasne Notes and John Trudell" --------- From: Jacqueline.F.Keeler@Dartmouth.edu (Jake) Subj: Akwesasne Notes and John Trudell X-To: natchat@gnosys.svle.ma.us Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) I have been reading old issues of _Akwesasne Notes_ from 1973 and 1974. I am really impressed with the writing and the coverage of issues. Does anyone know if they are still publishing? The last issue I saw last year mentioned something about lack of funds and the need for a computer. Has anyone heard anything about this? Any information would be appreciated. ******* Here is a great excerpt from a speech John Trudell gave in 1974 that was printed in the Early Summer, 1974 issue: WHEN we talk about discipline for the American Indian Movement, commitment is just about the number one thing to think about. We've got to have commitment so strong that when we get mad at each other, we overlook it. We've got to have commitment so strong that we don't take no for an answer. We've got to have commitment so strong that we will not accept their rhetoric and lies for an answer. We've got to have commitment so strong the we will live and we will die for our people. We've to to start thinking in terms of love. We get caught up in hating the white man for what he's done to us. And that hate shows; it show internally in our organization. We start playing the white man's games. . . I wonder about "respect". We speak of respect, we use the word many times, but then we go and pour alcohol in our bodies -- we don't respect our bodies when we do this. We slip ourselves some acid -- we don't respect our minds when we do this. We rip off from each other -- we don't respect our brothers when we do this. We do not respect our brother when we talk about them behind their backs. . . THEY have no power -- they have guns, they have bombs, they have their laws, they have methods and tools for destruction. But that is not power Power comes from the people. Power comes from knowledge. Power comes from love for the people. Power comes from solidarity. Power comes from not fighting each other. Power comes from standing for the issues that we believe in. Power comes from believing in our right to live. That is the power. We have the power. All we've got to do is put it together. ******* As Joe said when I read this to him, "That's one righteous dude. He's one that KNOWS." --Jake --- Jacqueline.F.Keeler@Dartmouth.edu --------- "RE: California Native American Resources" --------- From: Steve Smith Subj: California Native American Resources Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Institutional Studies Office For orgs you could try: Intertribal Friendship House (Oakland) (415)-835-0284 California Indian Legal Services (Oakland) (510)-835-0284 And without a phone number: American Indian Cultural Group PO Box 2000 Vacaville, CA 95688 American Indian Friendship House 80 Julian St S.F. CA 94103 Friendship House for the American Indian 1340 Golden Gate Ave S.F. CA 94115 Indian Center of San Jose, Inc 919 The Alameda San Jose, CA 95126 (Ah! a phone!) (408)-259-9722 There's also a Child resource center and an alcohol and drug abuse center in Oakland, but that doesn't sound like what you're interested in. Sacramento has a number of groups if that's not too far away... Hope this helps! Steve Smith ---> --------- "RE: Conferences and Powwows" --------- From: "Eugene F. Stone-Romero (\"Maiitsoh\")" Subj: Pow Wow at Albany, New York Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) * * * * * * * POW WOW * * * * * * * If you are planning to be in the Albany, New York area on the 25-26 September (Saturday-Sunday) you are welcome to attend the annual Keepers of the Circle/ Native American Council POW WOW. The POW WOW will be on the campus of the State University of New York at Albany, which is within 300 yards of the inter- section of Interstate Highways 87 and 90. There will be several drums, one of which is Roaming Buffalo (Massachusetts). Tentatively scheduled to appear is the Man River drum (Taos Pueblo, New Mexico). The POW WOW also features Native dancers, vendors of Native crafts, and various Native cultural activities. Native vendors are welcome to exhibit their crafts. Native dancers and singers are also welcome. Both Natives and non-Natives are welcome to attend the POW WOW. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * <<<<<<<<< * * V <<<<<<< Eugene F. Stone-Romero, Ph.D. * * __V_V___ Department of Psychology * * | [] [] | University at Albany * * ^^^ | === | ^^^ State University of New York * * ||| ---XXX--- ||| Albany. NY 12222 * * |||XXXXXXXXXXXXX||| * * ||| XXX ||| * ||| XXX ||| "Maiitsoh" * * ### XXX ### * * / \ * * / \ * * XXXXXXX EFS22@UACSC2.ALBANY.EDU Internet * * X X * * X X Ya'at'eeh! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * From: JANS Janet McNeely Subj: Upcoming conferences and powwows GE Electronic Mail = Powwows = Sept. 10-12: The 4th Annual Sycuan Powwow, El Cajon, CA Sponsored by the Sycuan Band of Mission (Kurneyaay) Indians Info: (619) 445-0109 Sept. 10-12: The 2nd Annual Raccoon Mountain Indian Festival and Powwow, Chattanooga, TN Info: No phone number given. How to get there: I-24 to Lookout Valley, Tiftonia Exit 174. Go North on U.S. 41 1-1/4 mile, left entrance. 10 min. from Chattanooga Sept. 16-18: Cultural Festival and Powwow, Jamestown, NC Sponsored by the Guilford Native American Assn. Info: (919) 273-8686 Oct. 8-9: Roanoke Valley Native American Heritage Festival and Powwow, Roanoke County, VA Info: (703) 342-5710 = Market = Sept. 4-6: Santo Domingo Pueblo Annual Arts & Crafts Market Info: (505) 465-0406 Send notices of forthcoming powwows, conferences and gatherings to: jans@genie.geis.com jans%glsdk@wolves.durham.nc.us ....duke!wolves!glsdk!jans