_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' 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 030 O o O __/_ / ) (___/ / ( (___, 16 October 1993 O o O ( N E W S ) O This issue contains articles by members of the Invisible Band, with forwards from NativeNet and email contributions. <----<<<< >>>>----> 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/newsletters; 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. "I want my people to stay with me here. All the dead men will come to life again. Their spirits will come to their bodies again. We must wait here in the homes of our fathers and be ready to meet them in the bosom of our mother." -- Wovoka, Paiute O'siyo Brothers and Sisters! Already the cold north wind comes to many parts of the United States and Canada. We who live on this part of Turtle Island need to give extra thought to the elders at this time. Respect alone is not enough. Many Grandmothers and Grandfathers need help obtaining enough food or blankets to survive the harsh winter months. If you can possibly help please do so. If you live near an elder try to stop by and see how he or she is. It will be but a moment of your time, and could well mean a saved life. At the very least, it will warm a heart with love. If you do not personally know a Grandmother or Grandfather there is still a wonderful way open to you. It is the "Adopt-A-Grandmother" program, a project of the Southwest learning Centers' Mountain Light Center. Their address is: Adopt-a-Grandmother Program Mountain Light Center Box 241 Taos, New Mexico 87571 (505) 776-8474 Mitaquye Oyasin! Night Owl ------------------ clip here for news feature -- 8< ----------- --------- "RE: Jasper Cherokee Meeting" --------- From: J.AUDLIN Distant Eagle Subj: Jasper Cherokee Meeting O'siyo, sisters and brothers! This is a quick report how things are going on at the historical meeting at Jasper, Tennessee. I just got a call from our Grandfather, Principal Chief Sings Alone. There are delegations from every legitimate Cherokee Band and Tribe, with the notable exceptions of the Western Cherokee (those under the leadership of Principal Chief Mankiller) and the Eastern Band (i.e., the Qualla Boundary people). The United Keetoowah Band, the Southeastern Cherokee Confederacy (Principal Chief Red Bear Smith), the Etowah Band (of Florida), the Blount Band, the Creek Band, and others. Betty Buford and Rattlesnake Jackson are \not\ there (those of you who know these people will hopefully understand my relief). This Gathering is rather freewheeling, with little internal organization, but things are still being accomplished. There was discussion as to who would be the leader of this convening of the Cherokees in the upcoming year. Grandfather Sings Alone was mentioned, but he insisted that Principal Chief Donald Coones (Chickamaugan Cherokees), who had done all the groundwork, should continue for another year, and he (SA) would help. After that, if wanted, Grandfather Sings Alone would serve. Grandfather also said that there have been some absolutely wonderful ceremonies. The most important thing is that all the Cherokee bands and tribes represented have agreed on complete and unqualified mutual recognition. For most of the entities present this recognition is effective immediately, since the respective Chiefs' say-so is good enough for the whole tribe. But for us Free Cherokees, with a less centralized form of government, Principal Chief Sings Alone did not feel it would be right to make such a statement on behalf of the Free Cherokees without authorization by the Tribal Council. So he expressed his own personal support of this mutual recognition, and mine as well, since he knows I support it, and was joined in this support by the Chiefs of the Free Cherokees who are present, including Chiefs SunHawk (Ohio), Blue Flame Moon Wolf (New York), Ahwi Brown (Tennessee), and others. He and I will present this declaration of mutual recognition at our Free Cherokee Tribal Council, which convenes in Connecticut from 21 to 24 October, for full ratification. Grandfather sounded elated with the whole meeting. He feels, and I agree, that this is what the Grandfathers and Grandmothers want. I am sure that the spirits of our ancestors are smiling for this significant historical event. Wado! In respect and love to all our ancestors and all our relations, I, Distant Eagle, Tribal Council Chief of the Free Cherokees, have spoken. Sub: Addendum to Jasper Report O'siyo again -- Here are some lines from Grandfather Sings Alone... "Eleven sovereign Cherokee tribes [who sent] their Chiefs or delegates signed a document recognizing each other as Cherokee and vowing to work together to redress the problems which all face. I promised that I would present the document to our Chiefs in Connecticut, and others will do so as well. ... I am on a three-person steering committee to work on issues along with Chief Coones [who called the meeting] for the next gathering, the second weekend in October next year, at Jasper." Standing Bear, of the Chickamaugan Circle of the Free Cherokees, which helped Chief Coones of the Chickamaugan Cherokee Tribe with hosting the event, tells me that the document is in anticipation that we will continue to talk with each other toward the goal of complete union as Cherokees. Sings Alone will be sending me a copy of the document. I expect Red Bear Smith (Southeastern Cherokee Confederacy) or Don Coones will also probably send me a copy. One way or the other, as soon as I get it, I'll type it into e-mail for you. Wado! In respect and love to all our ancestors and all our relations, I, Distant Eagle, Tribal Council Chief of the Free Cherokees, have spoken. --------- "RE: D.C. March for Peltier Delayed or Cancelled" --------- From: milo@scicom.AlphaCDC.COM (Michele Lord) Subj: D.C. MARCH FOR PELTIER DELAYED OR CANCELLED Update from Leonard Peltier Defense Committee Because of recent developments the November 21 (22) March on Washington for Leonard Peltier has been delayed or cancelled. The following is the explanation from the Leonard Peltier Defense Committee and Leonard Peltier Freedom Campaign. Leonard became eligible for parole! In August, Lisa [Faruolo] wrote to President Clinton requesting executive clemency for Leonard. The Pardon Attorney contacted Lisa by mail and stated that executive clemency is to be used as a last resort. She informed Lisa that Leonard was eligible for parole and that he needed to file. Filing took place in early September and he will meet with the parole board the first week in December. This has made the march on Washington difficult. We need to be sure that when we march on DC, President Clinton does not have an excuse to ignore us. However this is not the only reason. Unfortunately, we were unable to raise the funding or find full time help to make sure this march is properly organized. If parole and the planned mailing do not succeed then we will march in June. This will give us six months to raise funding, support, and make it possible for us to have a successful rally in support of executive clemency for Leonard Peltier!! We thank you for your support and would like to explain exactly what we are going to do in order to make sure that President Clinton DOES NOT FORGET WHO WE ARE and WHY WE ARE HERE! Beginning November 21, 1993, thousands of supporters of justice for Leonard Peltier from all over the United States and twenty five countries around the world will send their message to the White House. The Leonard Peltier Freedom Campaign and invited guests will deliver to the White House one million signatures on petitions urging President Clinton to give freedom to Leonard. Resolutions from Tribal Councils, Unions, Churches, Schools, City Councils, and diverse Community Groups supporting Leonard's freedom will also be delivered to the President by YOU and by US! The Holiday Season and New Year are traditional times, worldwide, for political leaders to grant commutation of sentence for prisoners in the spirit of reconciliation and justice. This is a unique opportunity for us to target President Clinton asking him to immediately resolve this issue of injustice and free Leonard in 1993. November 21 - December 24, 1993 we intend to send to the Whitehouse: 100,000 letters of support 10,000 phone and fax messages 1,000 resolutions, proclamations and declarations in support of Leonard for executive clemency. This mass phone, fax and mail project will insure that President Clinton is aware that the people around the world WILL NOT sand by and permit this injustice to continue any longer. We urge you to help us take a stand for justice and help us bring Leonard home for the holidays; so he can spend them with his family once again. Mail all letters of support (1, 2, 3...of the 100,000), proclamations, petitions, declarations, and resolutions to President Clinton at the address below. Mail COPIES of your letters, proclamations, petitions, declarations and resolutions to Michele and Koen of the LPFC. We will arrange for all copies to be delivered by a delegation of celebrities, attorneys, and spiritual and tribal leaders insuring that President Clinton hears from each of you. We hope to arrange at least one delegation a week to meet with Congress and one special group to meet with the President beginning November 21st and ending December 24th. MAIL LETTERS, RESOLUTIONS, DECLARATIONS, PROCLAMATIONS, AND PETITIONS TO: President Clinton The White House 1600 Pennsylvania Ave. Washington, DC 20500 FOR THOSE WHO WRITE EARLY -- REMEMBER -- DO NOT MAIL TO THE WHITE HOUSE UNTIL NOVEMBER 21st THROUGH DECEMBER 24th! FOR YOUR CONVENIENCE, YOU CAN MAIL ALL COPIES TO THE LPFC c/o THE LPDC AT: The Leonard Peltier Defense Committee P.O. Box 583 Lawrence, Kansas 66044 PH: 913-842-5774 FAX: 913-842-5796 (The Leonard Peltier Freedom Campaign office will only be open in New York until early November. For monetary and practical purposes Michele and Koen will return to Kansas as soon as possible.) ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ----------------------------cut here------------------------------ *** PETITION TO THE WHITE HOUSE *** PRESIDENT CLINTON, WE URGE FREEDOM FOR LEONARD PELTIER We add our names to the over 20 million people worldwide who have written to urge freedom and justice for Leonard Peltier, American Indian leader wrongfully imprisoned for 17 years. We are deeply concerned about human rights and we are heartened that many prominent individuals and groups have supported Leonard Peltier including many members of Congress, Amnesty International, the National Association of Criminal Defense Lawyers, the National Association of Christians and Jews, and 78 world religious leaders including Bishop Desmond Tutu of South Africa and the Archbishop of Canterbury. Proven FBI misconduct in Peltier's trial, including suppression of key evidence and perjury make continued imprisonment a national disgrace and an international outrage. We urge you to take immediate action during this 'U.N. Year of Indigenous People' -1993 Name Address ____________________________ ____________________________________ ____________________________ ____________________________________ ____________________________ ____________________________________ ____________________________ ____________________________________ ____________________________ ____________________________________ ____________________________ ____________________________________ ____________________________ ____________________________________ ____________________________ ____________________________________ ____________________________ ____________________________________ ____________________________ ____________________________________ Send petitions to: Send copies of petitions and resolutions to: President Clinton Leonard Peltier Defense Committee The White House P.O. Box 583 1600 Pennsylvania Ave. Lawrence, Kansas 66044 Washington D.C. 20500 Ph: 913-842-5774 -------------------------cut here--------------------------------- ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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: A proposal for the Mohawk Valley" --------- From: B.HUNGERFORD Beverly Hungerford Subj: The Clean Pot (Forwarded from NativeNet) GE Electronic Mail BBS: Hot South From: PHIL VAN RIPER Subj: The Clean Pot stolen from Akwesne Notes 23#4 Kanatsiohare - The Clean Pot A proposal for the Mohawk Valley for a Community of Traditional Mohawks to reestablish their traditional lifestyle Mohawks from the communities of Akwesasne, Kahnawake, and Tyendinega are attempting to secure land in the Mohawk Valley in order to reestablish their lifestyle in a traditional manner. This place will be known as Kanatsiohare, "The Clean Pot," its historical Mohawk name. This attempt is a spiritual movement by Mohawk people who believe that the key to our survival rests in securing new lands and propagating an environment conducive to the relearning and sharing of our traditional beliefs according to The Great Law of Peace handed down to us by the Creator. Traditionally Mohawk people lived in the Mohawk Valley and it is now time for us to return to our original homelands. Historically, the Mohawks were an integral part of the Germanic immigrants' survival in that land, and sustenances were provided to them by the Mohawks. Research will be done to review this early relationship in an attempt to renew these ties. An ancient Mohawk prophecy called "The Gold and Silver Serpents" describes a movement of young Mohawks who will lead their people to safety upon a hill where they will be able to deal effectively with the problems that confront Native people and humans in general. It prescribes the formal structure by which the present generation will govern themselves both politically and morally as well as the means by which to deal with the gold and silver serpents (forces alien to Native peoples). Over the psst several years, events at Akwesasne have rapidly deteriorated the ability of traditionally-minded Mohawk people to practice their lifestyle and pass these practices on to their children and grandchildren (i.e., the language, spiritual and political beliefs and culture). Gambling and the smuggling of guns, liquor, cigarettes and people have become rampant in the Akwesasne community. Along with this, the development of a paramilitary force, alcohol and substance abuse, violent acts and intimidation have become a way of life for many Mohawk people at Akwesasne. these practices are completely counter to our traditional way of life and no end appears in sight. In traditional Mohawk belief, it is the responsibility of each individual to make decisions based on "Seven Generations" - full thought must be given to decisions made which affect our people today as well as the future seven generations of humanity. this philosophy follows through on each life form: air, land, water, water animals, other animals, other human beings and more universal beings. Cultural and spiritual preservation are the cornerstones of our future. Given the current environment at Akwesasne, the future seven generations have little chance of healthy survival. the iroquoian people were traditionally agriculturally based, with the "Three Sisters" (corn, beans, and squash) being given to us by our Creator. It is our desire to secure land to renew this tradition of farming including raising beef, planting orchards, white corn, berries and seeding fish. There will be a three year phase-in period for the farming component. In addition, upon completion of this three year implementation phase, the next two year plan will include the development of a spiritual center open to those individuals who wish to gain more knowledge about the Native way of life. the center will offer seminars in Native spirituality and culture throughout the spring, summer, and fall months with the winter allowing for reflection and development of new seminars. Our elders will be honored as "National Treasures" and encouraged to participate actively at the Onkwehonwe Spiritual Center. This sharing of teachings should have occurred 500 years ago when the Europeans first arrived on this continent, for surely North America would be something great today. Homes for the families will be built taking into consideration the safe alternative technologies available today (solar, wind, earth sheltered homes, etc.). Also, there is a need to develop new concepts regarding alternative technologies, and Kanatsiohare will serve this purpose. Individual Mohawks participating at Kanatsiohare will be expected to utilize Mohawk as the language of communication, as Mohawk is rapidly reaching extinction. the concept of immersion will be used to promote the growth and maintenance of one of our most precious cultural gifts. The atmosphere which will be promoted at Kanatsiohare will be one of cooperation, sharing, diligence, industriousness, creativity, humor, respect and caring for fellow Mohawks, fellow human beings and other life forces. A group of people from Akwesasne, Kahnawake, and Tyendinega who are followers of the traditional, spiritual and political beliefs of the Rotinonshonni are attempting to relocate their families to our homeland in the Mohawk Valley. The families who are committed to this cause have initiated a fund raising plan. Each wage earner will contribute $25.00 per month to a central fund. Preferably the funds will be paid on the first of each month to Betty Maracle, who has been chosen to be our treasurer. Each person will take or mail their payments to the treasurer. The funds acquired in this manner will be used for research, legal fees, and other expenses occurring for the efforts involved in securing a land base in the Mohawk Valley. If you wish to support the efforts of the people planning to reestablish a land base and community on the Mohawk Valley make checks payable ot Kanatsiohare Project and send to: Betty Maracle P.O. Box 776 Hogansburg, NY 13655 If you wish this to be a tax deductible contribution, you can make your checks payable to: Kanatsiohare Project, Viola Whitewater Foundation 4425 Concord St. Harrisburg, PA 17109 Phil Van Riper / Pedantryn --- WM v3.01/92-0076 Origin: +Scholars Corner BBS+Morristown,NJ 201-538-6087+ (90:80/0.0) --------- "RE: Quileute supply salmon eggs to Japan" --------- From: J.CASTO James H. Casto Subj: Quileute supply salmon eggs to Japan GE Electronic Mail -=-=- From the Portland, Oregon *Oregonian* for October 9, 1993 --- Quileute Tribe signs agreement to supply salmon eggs to Japan The Quileute Indian Tribe of Washington state has signed an agreement to provide up to 80,000 pounds of salmon eggs a year to Japan. The deal will provide Washington's coastal tribes with a lucrative new market, said Fred Lane, executive director of the Seattle-based American Indian Trade and Development Council. Raw salmon eggs are a highly prized delicacy in Japan where they are served in sushi bars. It takes 1.8 million salmon to provide the 80,000 pounds of eggs. The agreement is expected to be the first of several between Daiichi Suisan of Tokyo and coastal tribes in Washington, said Deni Leonard, a banking consultant and a member of the Confederated Tribes of the Warm Springs Indians in Oregon. The Quileute tribal officials hope to begin operations on a small scale before the end of the year. -=-=-= JimC in Oregon --------- "RE: IDLA Border Crossing" --------- From: David Ashelman Subj: IDLA Border Crossing Kwe-Kwe Night Owl, During the 1920's there was a lot of debate over the difference between a "Canadian" Indian, and an "American" Indian. This later caused (as you may know) both countries to impose citizenship on Indians. But both countries agreed (informally) to keep "Canadian" Indians in Canada, and "American" Indians in the U.S. One of our Tuscarora Chiefs, Clinton Rickard, founded the IDLA specifically to fight for the right to cross the border. His argument was, that being indigenous meant that there is no border for us - just the one set on a map by governments. Congress agreed, and the Canadian Government agreed from that point on, that ALL Native Americans have the right to free passage. So every second weekend in July we have a big hoopla for Chief Rickard (now passed on), the IDLA, and our right to cross the border at will. I do have to admit that I can't remember the exact date that the U.S. imposed citizenship upon us...1924 sticks out, but so does 1954. However, Chief Rickard's high point in his struggles was in the 1920's, that much I do remember. His son William was VERY active in the late 1950's early 60's, as he was the primary fighter in the building of the Robert Moses Power Plant, which took 1100 acres of Tuscarora land, against their will. The power plant is still a sore spot with us (needless to say). Many people got hurt - physically, spiritually, and emotionally. I can give you explicit details on that at a future time if you want. The New York State Power Authority still has a way of distorting history. I'm a little surprised that not many people outside of Iroquois have heard of the IDLA, as Chief Rickard coordinated with AIM on a number of occasions - especially when the U.N. opened its doors. Chief Rickard founded the IDLA for the sole purpose of obtaining border crossing rights. After that was gained, it wasn't know what the IDLA would do. It stays in existence today, as a fighter for Indian rights, both institutional and individual. Peace, Dave --------- "RE: Mi'Kmag" --------- From: B.HUNGERFORD Beverly Hungerford Subj: Mi'Kmag (Forwarded from NativeNet) GE Electronic Mail BBS: Hot South From: PHIL VAN RIPER Subj: Mi'Kmag Conf: NA-HISTORY Borrowed, with permission, from some nice people from Jamaica Plain, MA. Jamaica Plain is famous among viewers of This Old House on PBS and to users of 4DOS and 4OS2. Mi'Kmag The mi'Kmag trademark for centuries has been seven (7). During hunts, Mi'Kmag trails were marked with seven (7) - branches, sweetgrass, stones, or shells. Belongings like canoes and hunting and fishing equipment bore seven marks and so on. All told of Mi'Kmag presence. "Amkwesewe'g Mi'Kmag Design," bears seven colors (two shades of brown). The seven feathers represent the original seven Mi'Kmag districts. The circle represents the circle of life and the natural order or harmony of life's cycles. The four colors in the circle represent the four directions, or four winds. the 8 point star holds the circle together and denotes the 8th Mi'Kmag district added in the early 17th century by the Sakam Membertou upon his conversion to Christianity. Within the circle's center are a man and a woman, in traditional head-dress decorated with porcupine quills, moose hair embroidery and shell beads. The curved designs represent the gifts of the northeast forest: sweetgrass, coiled fiddleheads, shapes of animal tracks, flowers, and trees. The couple within the design's circle represent nature's balance and harmony. Traditional Mi'Kmag way of life incorporates a value system which respects that balance, harmony and the natural order of life's cycles. Wel-la-lin. ("Thank you" in Mi'Kmag) Phil Van Riper / Pedantryn PS No, no, I don't have a -clue- what a coiled fiddlehead is. --- WM v3.01/92-0076 Origin: +Native Spirit BBS+Morristown,NJ 201-538-6087 (90:80/0.0) --------- "RE: Agency ruling restricts fish take" --------- From: J.CASTO James H. Casto Subj: Agency ruling restricts fish take GE Electronic Mail -=-=- From the Portland, Oregon *Oregonian* for October 9, 1993 --- Agency ruling restricts fish take The opinion, intended to aid Klamath River Tribes, alarms commercial fishing representatives. An Interior Department legal opinion would cut ocean fishing off southern Oregon to return more chinook salmon to Indian tribes on California's Klamath River. The opinion has been expected since April, when Secretary of Commerce Ron Brown overturned the ocean salmon season set by the Pacific Fishery Management Council to restrict salmon fishing between Florence, Oregon and Eureka, California to allow more salmon to return to the Klamath River tribes. The opinion, which was signed by Interior Department solicitor John D. Leshy, says the Hoopa and Yurok tribes are entitled to enough salmon "to support a moderate living standard, or 50 per cent of the harvest whichever is less". The decision is being challenged in U.S. District Court in San Francisco by the representative of the California commercial fishermen, the Pacific Coast Federation of Fishermen's Associations. What this means according to a commercial fisherman is that "there will never be anything but a token commercial fishery between Eureka and Florence or a token sports fishery between Port Orford and Crescent City." The chairman of the Pacific Fishery Management Council, which sets the ocean fishing seasons off the coasts of Oregon, Washington and California says it will make it more difficult to manage the ocean fisheries if the opinion is upheld in court. He is also concerned that it will put the Klamath tribes, which never signed treaties with the federal government, on an equal basis with the Northwest Indians which did sign treaties. Those treaties have been the basis for tribal lawsuits that have awarded half of some of the fish runs to treaty tribes. -=-=-= JimC in Oregon --------- "RE: Iroquois Legend of the First Winter" --------- From: David Ashelman Subj: Iroquois Legend of the First Winter Kwe-Kwe Night Owl... Here is a traditional Iroquois legend of the first winter that I thought you might like. It was told to me by my uncle Henry, and I've tried to repeat it with some elegance. THE FIRST WINTER There was a time when the days were the same length, and it was always summer. The red men lived continually in the smile of the Great Spirit, and were happy. But there arose a Chief who was so powerful that he declared himself mightier than the Great Spirit, and taught people to mock the Great Spirit. They would challenge the Great Spirit to come and fight, or to come and take away the crop of growing corn, or drive the game from the woods. They would say that He was an unkind Father to keep Himself and their dead brothers in the Happy Hunting-Grounds where they could hunt without weariness. They had laughed at their old men, who had feared the reproach of the Great Spirit; "In the Happy Hunting-Grounds," they said, "the Great Spirit feeds our brothers and their wives, and does not let any dangers or foes come upon them. But here He lets us go hungry many times. If He is as great as you have said, then why does He not take care of His children here?" Then the Great Spirit told them that He would turn His smiling face away from them, so that they would have no more light and warmth, and would have to build fires in the forest if they wanted to see. But the red men laughed and taunted Him, telling Him that He had followed one path for so long, that He would have no choice but to come and give light and heat everyday. Then they would dance, and make faces at Him for His helplessness. In a few days, the quick eyes of some of the red men saw the face of the Great Spirit appear where it was not supposed to be, but they were silent fearing the teasing of their brothers. Finally, everyone noticed the change, and everyone became alarmed. Each day brought less and less of the Great Spirit's smile; His face was often hidden by dark clouds, as storms beat upon the faces that were turned (in appeal) toward the Heavens. The strong warriors became as cowards, the old men covered themselves with skins and starved in the forest, the women sang the death-song, and animals crawled into caves. Frost and snow came upon the unsheltered people, and many of them perished. Then the Great Spirit, who had almost removed His face from the red men, took pity, and told them He would come back. Day after day, the few of them that remained alive watched with joy at the return of the sun. They sang in praise of the coming summer, and praise the first blades of corn bursting from the ground. The Great Spirit told His children that as punishment for the insults that they gave their Father, they should feel, for a season, the might and power they mocked. The people bowed their heads in meekness without complaint. *** From this story, I was taught to always give credit where credit is due...to the Great Spirit, who gives all life...*** --------- "RE: Wabanaki Confederacy" --------- From: B.HUNGERFORD Beverly Hungerford Subj: Wabanaki Confederacy (Forwarded from NativeNet) GE Electronic Mail BBS: Hot South From: PHIL VAN RIPER Subj: Wabanaki Confederacy Conf: NA-HISTORY Borrowed, with permission from some nice people from Jamaica Plain, MA. Jamaica Plain is, of course, famous to viewers of This Old House on PBS -and- to users of 4DOS and 4OS2! Wabanaki, People Of The Dawn Five Native American societies, the MicMac, Maliseet, Passamaquoddy, Penobscot, and Abenaki were culturally similar, shared the same food supply, lodging structures, political and governmental body types, and parallel religious customs and beliefs. These five societies were known as the Wabanakis, meaning: "People of the Dawn." The Wabanaki territory encompassed what is today Maine, northern Vermont, New Hampshire, southern Quebec, and the Canadian Maritime Provinces. Europeans began to settle on Wabanaki land during the early seventeenth century. the coastal societies they encountered believed that people were an integral part of the world and that their lives were inseparable from other events: that they neither controlled nor dominated the world. European beliefs were vastly different. To the Europeans, individual land ownership, institutionalized religions, and lack of respect for people's equality (class systems) were the norm. To the Wabanaki's the practices resulting from these beliefs were beyond the bounds of reason. During the mid-eighteenth century these governments established an alliance. The Wabanaki Confederacy, to build strength in their struggles against European colonization. The confederacy elected delegates from each of the five nations who attended tri-annual meetings and ceremonies. Although each tribe had laws particular to itself, the measures adopted in grand council meetings prevented intrusions into one another's hunting and fishing territories as well as solidifying efforts to govern themselves and maintain their territories and sovereignty. Phil Van Riper / Pedantryn --- WM v3.01/92-0076 Origin: +Native Spirit BBS+Morristown,NJ 201-538-6087 (90:80/0.0) --------- "RE: Walking the Way of the Warriors" --------- From: Night Owl Subj: Walking the Way of the Warriors The following was sent to me by Chief Lone Wolf of the National Veterans Band of The Free Cherokees. If you are a veteran, can document it with a DD214, and are interested in The National Veterans Band, contact Chief Lone Wolf Howell at P. O. Box 801, DeLand, Florida 32721-0801 WALKING THE WAY OF THE WARRIORS from Materials provided by The Prarie Institute, Casper, Wyoming A WARRIOR knows that knowledge is a full circle. A WARRIOR knows that there is a time and place for the use of weapons. A WARRIOR knows that in all skills, there is timing. A WARRIOR knows that the way to understanding is through experience. A WARRIOR knows that most important is attitude. A WARRIOR knows that he mus appreciate an attack, and that his spirit must take on a welcome attitude. A WARRIOR knows that when you have become accustomed to something, you can see it naturally. A WARRIOR knows that killing is the same for those who know about fighting as those who do not. A WARRIOR knows that he must change his rhythm sometimes in order to win. A WARRIOR knows that he must have the spirit of advancing and engaging. A WARRIOR knows the difference between sight and perception. A WARRIOR knows that he must keep his spirit true to realize the virtue of strategy. A WARRIOR knows that the strategy will come from his heart when he has the willingness to win. A WARRIOR knows that being trapped makes him a pheasant, and he must remain the Hawk. A WARRIOR knows that his experience allows him to teach others - to give them a role model. A WARRIOR knows that memory is his foundation for authority. A WARRIOR knows that there are two sides to everything. A WARRIOR knows that when your thinking rises above concern for your own welfare, then wisdom which is independent of thought appears. A WARRIOR knows that he has a compassion born of death. A WARRIOR knows that courage is not without fear. A WARRIOR knows that fright often occurs - caused by the unexpected. A WARRIOR knows that a cricket can speak his fate. A WARRIOR knows that his greatest enemy is himself. Without understanding from his friends and his family, the WARRIOR will perish. Without the WARRIOR, all will perish. The way of the WARRIOR is the resolute acceptance of death. --------- "RE: Film Review: The War Against the Indians" --------- From: J.CASTO James H. Casto Subj: Film Review: The War Against the Indians GE Electronic Mail I asked about this film awhile back and don't recall that I got any response from anyone that had seen it, so I will give you a little review. IMHO, it is a must see for anyone reading the messages in this newsletter. The title of the film is: "The War Against the Indians". It was filmed by the award winning documentary filmmaker, Harry Rasky, who was present at the screening. Mr. Rasky is a Canadian from Toronto and this film was shown in it's entirety on the Canadian Broadcasting network to one of the largest audiences in that network's history. 4 million was the number of viewers, I think he said. Quoting from the Portland Art Museum Northwest Film Center guide: "an epic work which follows the plight of the American Indian from pre- Columbus days until the present. Challenging the myths that have become so ingrained in North American historical records, *The War Against the Indians* reveals the true nature of the decimation of the Indian people while creating a powerfully evocative study of the intense spirituality and survival instinct of the native Indian people. Rasky was upon a rich source of artwork and interviews with various Indian scholars, artists, elders and singers, set in the landscapes of their ancestors, to provide a fascinating view of Indian cultures and beliefs." Quoting from a flyer handed out at the screening also by the Film Center that is quoting excerpts from a review by Peter Rainer, *Los Angeles Times*, November 2, 1992: "Rasky uses narrative from historical sources -- the words of the Navajo, Hopi, Sioux, Cheyenne, and many others. The American Indians are often interviewed in the landscape of their ancestors, and their mixture of rage and supernal calm is almost palpable. ... *The War Against the Indians* is both counter-myth and angry revisionism. Its epic rage fills out its epic frame." I was glad Mr. Rasky was there to talk about his film and answer questions from the audience. He said that it took many months (15 as I recall) to film it and he traveled 23,000 miles to gather the pieces (they were filmed all the way from Alaska to the East Coast). He said it took six months to edit it and the first edition was ten hours. He finally trimmed it down to the final version of about 2 1/2 hours. He said after the film's release, he was honored to be adopted by the Wyandot/Huron and given the name (my phonetic spelling here) "Ota Esta" which interprets to "Keeper of the Flame". This film will be shown on the Discovery Channel on January 15th. The video cassette is available by calling 800-387-7638 if you wish to purchase it for your personal use. If you are an educator, call 416-205-6384. I didn't hear a price. Oh, I also remember that he said there would be a screening in Berkeley in November, but I didn't hear a date. And he did acknowledge that he had only scratched the surface. Now for my _personal_ opinion. Excellently done using the music, landscape, artwork, etc. as a backdrop for the Indians that were telling the "story" in their own words (no script). (I thought it interesting that Mr. Rasky chose the term "witnesses" as opposed to "actors" or "participants".) There was a wide range of Indian attitudes. Some seemed to be willing to work together with the white people and some seemed to be very bitter. Some of the witnesses I recognized were: Graham Greene, Chief Dan George, Chief Joseph of the Nez Perce. I wish I could have written fast enough to copy the prayer given by Chief Dan George at the end. The jist was that he was asking the Great Spirit to help _him_ change to be a better person and that he wasn't asking the Great Spirit to make _someone else_ change. (As opposed to my childhood "Christian" upbringing where I was always taught that I was supposed to pray for someone else to be "a better person".) The other words that elicited a response from the audience (and I can't recall the man's name or tribe) were to the effect that we all, Indian and white alike, _must_ work _together_ if we are to save the human race. Mr. Rasky also commented that his next documentary would be about Indian philosophy. I will watch for that and hope I don't miss it. In the words Mr. Rasky attributed to Albert Einstein: "Embrace all living creatures" -=-=-= JimC in Oregon --------- "RE: Indigenous Languages in Quebec" --------- From: B.HUNGERFORD Beverly Hungerford Subj: Indigenous Languages in Quebec (Forwarded from NativeNet) GE Electronic Mail BBS: Hot South From: MICHEL GROS-LOUIS Subj: Native languages Conf: NA-LANGUAGE SITUATION OF THE INDIGENOUS LANGUAGES IN QUEBEC. Canada's native languages are in deep trouble. Of the 53 indigenous languages that survive throughout the country, only three ( Cree, Objibway and Inuktitut ) seem to have a secure future. A few of the native languages spoken in Quebec are endangered. Yet on the whole, the languages are faring better here than elsewhere on the continent. Eight indigenous languages can still be heard in Quebec. They are: - inuktitut spoken in 14 comminutes in arctic. It is a member of the Eskimo-aleut group, which is unlike any other language family in North America. - Mohawk spoken in the Montreal area and surviving also in Ontario and upstate New York. It's one of the seven languages in the Iroquoian group, some of them close to extinction. The Mohawk language is strongest at Kanawake. - Cree spoken in nine communities in northwestern Quebec. This is easily the most widely heard native language in Canada. It's used by at least 5,000 people as far west as Alberta. Cree, like the following five languages, belongs to the Algonquian group. - Attikamek a close relative of Cree ( some linguists consider it merely a dialect ). this little-known tongue is spoken in three villages north of the St-Lawrence, but south of Cree territory. - Montagnais, used in 11 comminutes in north-eastern Quebec, and two across the Labrador border. " Montagnais " is the French term for a language and people known as " Innu " in Labrador . " Naskapis " near Shefferville also use this language. Though the Montagnais, Naskapi and Innu are often mentioned separately, in fact they are one and the same people. Their language is very close to Cree and Attikamek. - Algonquin used in nine comminutes in western Quebec and at least one in Ontario. Many linguists describe it as a dialect of Objibway, which is widely spoken in part of Ontario, Manitoba and the Northern U.S. - Micmac spoken in three comminutes around the Gaspesie, and also in scattered parts of the Maritimes and New England. - Abenaki, surviving in two communities east of Sorel. There are also a tiny number of speakers in New England and upstate New York. But the language is critically endangered. It's believed that fewer than 20 people speak Abenaki well, and no more than 100 understand it. - An extraordinary effort to resuscitate a native language is beginning at Loretteville near Quebec City. Huron ( a language in the Iroquoian group like Mohawk) is usually described as extinct. however a handful of people in the U.S may remember fragments of the tongue. the Loretteville community has organized a pilot project to see if their ancestral language could be reborn. from "Globe and Mail" , march 1992, by Mark Able.... Origin: Igloo Station (514) 632-5556 (90:167/0) --------- "RE: Conferences and Powwows" --------- From: JANS Janet McNeely Subj: Upcoming conferences and powwows GE Electronic Mail =POWWOWS= Special note of an event November 6-7 in Bloomsburg, PA. The Native Awareness Committee of Bloomsburg Univ. is sponsoring the 2nd Annual Native American Indoor Arts and Crafts show. Demos, presentations, storytelling...featuring Jimmy Boy Dial and "The Spike," demos of the flute by Joe Salzano. Also attending: Greater Philadelphia Leonard Peltier/Big Mountain Support Group. FREE Admission. Info: 1-717-389-4574 8 a.m.-4:30 p.m. Oct 22-23 Meherrin Indian Tribe Powwow Location Winton, NC Info: 919-358-4375 Oct 23-24 Two Feathers 1st Annual Intertribal Corn Harvest Powwow Location Dallas, PA Info: 717-639-1643 Nov 5-6 7th Annual AIA Powwow Location Orlando, FL Info: 407-862-9676 Nov 5-7 40th Annual Chicago American Indian Center's Powwow Location: Great Lakes Navy Base, Glenview, IL Info: 312-275-5871 Nov. 27 Powwow with Thunderbird American Indian Dancers Location NY, NY, McBurney Y.M.C.A. Info: 201-587-9633 Dec 31-Jan 3 Inter-tribal Osh Kwi Keenonaw Location: Thunder Bay, Ontario Info: 807-623-6789 Dec 26-Jan 2 19th Annual Miccosukee Arts Festival Location Miccosukee Reservation (25 mi west of Miami) Info: 305-223-8380 Send notices of forthcoming powwows, conferences and gatherings to: jans@genie.geis.com jans%glsdk@wolves.durham.nc.us ....duke!wolves!glsdk!jans