_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' 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 02, ISSUE 011 O o O __/_ / ) (___/ / ( (___, 12 March 1994 O o O ( N E W S ) O This issue contains articles from NATIVE-L/NATCHAT Lists FidoNet Indian Affairs Conference 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/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. "The strong hold of Winter over our tribes and nations must be broken. I call for all Red Peoples, Busk Dancers, Tribes, and Keepers of Fire to join me in calling upon Shalem bish Holitipah (Spirit that is Holy), to end the strength of Winter and to allow Spring to begin." "Let's aid the Earth with the strength of Native America and our Cheowoh, who listens, is ever present and good to us." -- From the Plains, Akni, Impsakta, Chickasaw Nation +- -- -- -- -- -- -- -- -- -- -- -+ | Indian Pledge of Allegiance | The Indian Pledge of Alleg- | | iance was first presented | I pledge allegiance to my Tribe,| on 2 December '93 during the | to the democratic principles | opening address of the Nat- | of the Republic | ional Congress of American | and to the individual freedoms | Indian Tribal-States Relat- | borrowed from the Iroquois and | ions Panel in Reno, NV. NCAI | Choctaw Confederacies, | plans distribution of the | as incorporated in the United | Indian Pledge to all Indian | States Constitution, | Nations. | so that my forefathers | | shall not have died in vain | Walk in Beauty! Night Owl +- -- -- -- -- -- -- -- -- -- -- -+ O'siyo Brothers and Sisters! There have been some minor changes in the format of Wotanging Ikche. I will share the reasons for them at this time. Beginning last issue I began including the Indian Pledge of Allegiance in the banner along with a quote and my brief editorial. The Pledge speaks for itself. It honors what is right about the United States and speaks to the need for each of us to honor our roots. Starting this issue I will include all material that originates in Wotanging Ikche at the beginning. The reason I do this is that it lets those who read Native-L, soc.culture.native and other sources of articles have a place to stop reading. The powwow list assembled by Evening Star will be the last article originated in Wotanging Ikche in each issue. There will also be a single line of tilde's to mark this break point. This suggestion came from Gary Trujillo, who maintains many of the mailing lists and resources. Pilamaya Brother! Also, in response to a request from Gary Trujillo, all articles will include a date line. This is a good time to thank all who make this newsletter possible. The people who maintain the mailing lists, FTP sites and archives like Gary Trujillo, Mike Wilson, Yolandra Gomez, Dr. Baldwin and the countless others I am sure I have missed. They give so much of their time and energy so we may know what others would keep silent. These I thank. The people who contribute articles. They keep fanning the smudge of truth. These I thank. The people who read Wotanging Ikche. Without their eyes and hearts there is no reason for Wotanging Ikche. These I thank. Mitaquye Oyasin! Night Owl ------------------ clip here for news feature -- 8< ----------- --------- "RE: Freedom Walk for Leonard Peltier" --------- Date: Mon Mar 7 08:07:33 1994 From: J.AUDLIN James D. Audlin (Distant Eagle) Subj: Freedom Walk for Leonard Peltier GE Electronic Mail From SIEPMANN@delphi.com Mon Mar 7 08:07:33 1994 Newsgroups: misc.activism.progressive Subject: Freedom Walk for Leonard Peltier Originator: daemon@pencil.cs.missouri.edu Via NY Transfer News Collective * All the News that Doesn't Fit WALK DEMANDS LEONARD PELTIER'S FREEDOM By Gloria La Riva Carson City, Nev. An historic walk to demand freedom for imprisoned Indigenous leader Leonard Peltier was launched Feb. 11 from Alcatraz Island in San Francisco Bay, by American Indian Movement founder Dennis Banks and dozens of supporters. On Feb. 16, the sixth day of their five-month "Walk for Justice," the 20 initial sojourners arrived in Carson City, Nev., for a public rally. The walkers plan to arrive in Washington on July 15 with petitions from supporters across the country, calling on President Bill Clinton to grant executive clemency to Peltier. Leonard Peltier, a Lakota-Chippewa Indian, has served 18 years of two life sentences, after a frame-up conviction for the shooting deaths of two FBI agents. The agents were part of a massive military-type raid on Pine Ridge Indian Reservation on June 26, 1975. That infamous attack, documented in the video, "Incident at Oglala," was the culmination of two years of a virtual war on American Indian Movement for their defense of Indian lands and culture. There is overwhelming evidence of an FBI cover-up and the fabrication of evidence in order to get a conviction of Peltier. He was accused of killing two FBI agents, although there is evidence the two were killed by FBI bullets. Peltier's last hearing was Nov. 9, 1992, before the Eighth Circuit Court of Appeals. At that appeal, U.S. prosecutor Lynn Crook admitted, "We don't know who killed the agents." Peltier's appeal, argued by human rights attorney Ramsey Clark, was denied. On Dec. 14, 1993, the U.S. parole board refused to consider Peltier's parole. They told him, "Come back in 15 years." There has been an international outcry for justice for Peltier. Over 25 million signatures from around the world calling for a new trial have been sent to the White House. And 400,000 since June 1993 have called for executive clemency. The walk is part of this worldwide movement. At the University of Nevada at Reno, 30 miles from Carson City, Dennis Banks and his sister, Mary Jane Wilson, told the audience why the U.S. government waged such a fierce war on the American Indian Movement and Leonard Peltier. He explained that AIM began in 1968 to reclaim the sovereignty and dignity of Indian people, to fight the virulent racism of the government. Wilson gave a moving account of how she, Dennis Banks and their brother Fred Banks, another walker, endured brutal racism as youths, an experience suffered by countless Indian children. She told the university students that at age 6, she, Dennis, and Fred were kidnapped by the federal government from their reservation home in Minnesota. For more than 12 years they were forced to live in a boarding school that tried to beat their culture out of them. She said, "Our hair, which is sacred to us, was cut short. We were forced to kneel on marbles, to wash the floor with a toothbrush if we spoke our own language." Banks spoke of the resurgence of the struggle with the founding of AIM in 1968. He said, "We began to develop a new road. This road was without the Bureau of Indian Affairs, without the FBI. This road said no to public schools that hung pictures of presidents that took our land. The moment AIM began we were set on a collision course with the U.S. government because the very things we wanted to change were policies made in Washington." He described the heroic takeover of the racist Bureau of Indian Affairs (BIA) headquarters by 2,000 Native people in 1973 and of AIM's struggle to defend the land and people at Wounded Knee in South Dakota in 1975. There was a 71-day siege by the U.S. government. Banks said, "The FBI came in with guns, tanks, marshals--but you have to understand our people know how to fight. When they started firing at us, we fired back. "That's why Leonard Peltier had to be sent to prison--to crush AIM. The Walk for Justice is not just for Leonard, it's about justice for the people who live in this country. You should think about walking with us for a week. Bring some groceries." Hundreds are expected to join the walk as it goes to Washington. For more information on how to help or participate, contact Walk for Justice headquarters at (606) 581-9456. For a complete schedule of the walk, send a self-addressed, postage-stamped envelope to Walk for Justice 1994, P.O. Box 315, Newport, Ky. 41071. -30- (Copyright Workers World Service: Permission to reprint granted if source is cited. For more information contact Workers World, 55 West 17 St., New York, NY 10011; E-mail: ww%transfr@blythe.org.) -- +----------------------------------------------------------------+ + 212-675-9690 NY TRANSFER NEWS COLLECTIVE 212-675-9663 + + Since 1985: Information for the Rest of Us + + e-mail: ww%transfr@blythe.org info: info@blythe.org + --Boundary (ID BbhnNk73r9qNDHNCAX17KQ)-- --------- "RE: Cree/Innu vs. Hydro Update" --------- Date: Thu Mar 3 16:11:42 1994 From: A.HOROVITCH Art Horovitch Subj: Cree/Innu vs. Hydro Update GE Electronic Mail Mar 2, 1994. Montreal, Que. CREE/INNU VS. HYDRO UPDATE -------------------------------- The ongoing battle between the Cree and Innu peoples and Hydro-Quebec has led to some resounding victories this week, as well as what some consider a major defeat. On Feb 25, The Supreme Court of Canada ruled against Hydro- Quebec on the Great Whale project in the James Bay area, saying that any power projects that are built to export electricity must undergo provincial and federal environmental impact reviews. The decision, written by Justice Frank Iacobucci, enshrines the requirement of the reviews for all projects connected with exports, something which both Quebec and Hydro had argued overstepped provincial jurisdiction. This is a touchy point in Canada, as Quebec prepares for what is considered a decisive election, possibly leading to the secession of Quebec from Canada to form an independent state. The Innu, however, lost the battle to stop the dam proposed for the St. Margeurite river in eastern Quebec. Premier Daniel Johnson announced approval for the 1.2 billion megaproject on the same day as the Supreme Court ruling was released. The Innu are divided on this issue, with one group, led by the band council, in favor of the project, which they hope will bring jobs to the area. Another group of Innu, living in a different community, but lumped together under the same band council by the dept of Indian Affairs are opposed to any damming of the river, claiming it will kill a major salmon spawning river. In announcing the project, Premier Johnson said that his government followed a major recommendation of the environmental review board, and will be cutting back the size of the project from 882 megawatts to 658 megawatts. Further reaction to the James Bay (Great Whale ) project came this week from American interests: Tufts University announced that it is redeeming 2 million worth of Hydro-Quebec bonds it was holding, as it is in disagreement with the power project. As well, a major blow was stuck at Hydro by the new chairman of the New York Power Authority, David Freeman. He announced on Mar 2, one day after his appointment to the Authority , that he would be recommending that the contract to buy power from Hydro should be scrapped because, there had not been a thorough environmental review of the Great Whale project, and also the power was no longer needed, due to conservation measures. The contract was to have brought some 6 billion dollars to Hydro over a 20 year period. --------- "RE: Roots of Constitution in Iroquois" --------- Date: Thu Mar 3 15:04:55 1994 From: Christopher.A.Newell@Dartmouth.EDU Subj: Roots of Constitution in Iroquois To: gars@genie.geis.com (Gary Night Owl) [This is a follow-up to the article Christopher posted to newsgroup soc.culture.native and reprinted in Wotanging Ikche 02.010. He noted in that article he had more material to support the argument that the United States Constitution is indebted to the Iroquois Confederacy for much of it's democratic principles. Christopher kindly responded to my request for a follow-up article and permission to print it in Wotanging Ikche.] Wado! Night Owl Subject: Roots of Constitution in Iroquois Confederacy, Scholars Say by Susan Stanich, Night-Ridder Newspapers Bangor Daily News, November 14-15, 1987 Duluth, Minn. -- When Americans search for the roots of our form of government, we generally dig in European soil: the Mayflower Compact, John Locke, the Ancient Greeks, the Age of Enlightenment. But, according to some scholars, the deepest most nourishing roots are here at home. They're the Great Law of Peace of the multination Iroquois Confederacy and in the democratic governments of other North American Indian tribes. "There is considerable difference between the American form of democracy and others," said historian and Chippewa Carl Gawboy of the College of St. Scholastica in Duluth. "And people have been arguing and arguing about, 'Why is American democracy unique? Because of taming the wilderness, because these great ideas came forth from the plow breaking the virgin prairie sod?' "Obviously, it's because there were unique ideas exchanged. As that American was breaking the prairie sod, he was probably chatting with an Indian about how to operate a society." In colonial times, there was considerable interaction between colonist and Indians, said Bruce Burton, an Iroquois scholar who is chairman of the English Department at Vermont's Castleton College. For 150 years, he said, the colonists lived in the shadow of the Iroquois Confederacy -- then the most powerful military and economic force in North America. They depended on the "Romans of the New World" for their defense against other tribes and against the French. The newcomers learned consciously and subconsciously, by proximity and observation and participation, how a democratic republic worked, Burton said. They developed a taste not only for corn and turkey, but for individual liberty as well. "You can't help, when you're dependent on anyone, to see how their comportment is generally, as human beings," he said. "The [colonists] began to assimilate very much the Indian idea of self determination." The Iroquois Great Law of Peace has governed them for at least 500 and possibly 1,500 years, making the confederacy -- according to Iroquois subchief Thomas Porter of the Mohawk Nation -- the longest-standing constitutional democracy on earth. "It has always been the boast of the Iroquois that our written constitution...was derived from their unwritten one," wrote historian literary critic and political scientist Edmun Wilson in 1959 in "Apologies to the Iroquois." The Iroquois values of democratic government, universal suffrage, referendum, recall and initiative were new concepts to the 17th century colonists, according to the late Yale law professor and Indian law scholar Felix Cohen. "There was nothing in the kingdoms and empires of Europe...to parallel [them]," Cohen wrote in _The Legal Conscience_. "Indian America helped to civilize Europe." Thomas Jefferson showed lively interest in Indian governments and wrote admiringly of Cherokee society, where "the fool has as great a right to express his opinion by vote as the wise, because he is equally free and equally master of himself." George Washington and James Madison were personally involved in treaty negotiations with the Iroquois -- which always were conducted in accordance with Iroquois rules of order -- only a few years before the framing of the U.S. Constitution. As ambassador to the Iroquois, Benjamin Franklin sat in on treaty conferences, attended Grand Council sessions and developed friendships with Iroquois. He also spoke Mohawk, an Iroquoian language, said Jose Barreiro of Cornell University's American Indian Program in Ithaca, N.Y., who also is a "runner," or aide, with the Mohawk delegation ot the confederate council. Iroquois Chief Canassatego, assuming the role of elder statesman at the Council of Lancaster in 1754, advised the colonists to unite: "We are a powerful confederacy, and by your observing the same methods our wise forefathers have taken you will acquire such strength and power. therefore, whatever befalls you, never fall out with one another." At the Albany Congress of 1754, Franklin urged the colonists to adopt that Iroquois mode. The Iroquois constitution is an oral document, requiring more than a week to recite, and codifies in detail two houses of government, referendum and recall, universal suffrage, the role of government representative as servant, power checks and balances, and equal rights among states. "The saying in council is, 'By the people, for the people, of the people and for those yet unborn.'" said Paul DeMain, editor of the Lac Courte Oreilles Journal near Haward, Wisconsin, former staff member of Wisconsin Governor Anthony Earl an Oneida -- Iroquois -- Indian. "the whole system that the United States operates on is based on the Iroquois constitution." But that's not a generally accepted notion. For example, eminent American historian Henry Steele Commager made no mention of Indian influence in an article on constitutional history published last May in the Philadelphia Inquirer. On the contrary, he wrote that the colonist Founding Fathers had "managed to invent or create every major political and constitutional institution we boast today." This is enthnocentrism, Gawboy said. "The Constitution is America's most beloved possession, and I don't think [white Americans] could ever reconcile that the race they were trying to eradicate they actually owed for their most prized possession." In a recent telephone interview, Commager said he's unaware of any direct impact by the Iroquois, and anyone wondering about it should talk to Iroquois-colonial scholars. Russell Menard, professor and chairman of history at the University of Minnesota, said one reason that some constitutional historians haven't found evidence of a broad Indian influence might be that they haven't looked for it. In addition, the Founding Fathers might not have considered it politically wise to attribute their ideas to Indians, Menard said. "We must approach the subject ready to be surprised, as our ancestors were surprised when they were new to America," said historian Bruce Johansen, in his 1986 book, "Forgotten Founders." "We must be ready to acknowledge that American Indian societies were as thoughtfully constructed and historically significant to our present as the Romans, the Greeks, and other Old World people." During this year of the constitution, Indian leaders, scholars of Indian history and others are attempting to make that happen. conferences on the Iroquois impact were held recently at Cornell University and at the Oneida Reservation near Green Bay, Wisconsin. "By the mere omission of Indian people in history, many people have stereotypes and racist attitudes built right into them," said Oneida Stan Webster, coordinator of the Green Bay conference. --------- "RE: Conferences and Powwows" --------- From: JANS Janet McNeely (Evening Star) Subj: Upcoming conferences and powwows GE Electronic Mail This week's list of events features unusual powwows and conferences. All were received from the Internet. I'm listing these well before the events are scheduled to allow for time to plan for them. Rebirth of the Traditional Spiritual Gatherings. Date: June 16,17,18,19 Location: North Carolina Indian Cultural Center There will be dancing, drumming, singing, storytelling and demonstrations occurring day and night. No schedule of events. All time is "Indian time." - NO VENDORS Traders (bartering only) - No Admission - No Prizes - No Competition Anyone can barter for any item displayed. Anyone wishing to trade Native made crafts etc. bring Blanket and set up FREE. CAMPING IS FREE Lodges of any style have preference at the site. Primitive camping preferred. NO HOOK UPS. Separate area for trailers, motorhomes Grand Entry Friday morning. Closing Sunday evening. One item non-perishable food will entitle one meal ticket. ALL food and clothes gathered will be donated to The Robeson County Church and Community Center. For further information: Call Spotted Turtle (910) 521-4178 Painted Turtle (910) 521-0020 or Wild Turkey CIO Carolina Indian Voice (910) 521-2826 Write P.O. Box 1075 Pembroke NC 28372 Contributed by: Christopher.Newell@dartmouth.edu ----------------------------------------------- 4th Annual Kanehsatake Spiritual Gathering and Traditional Pow-wow July 8,9,10,11 1994 Location: Kanehsatake Ancestral Pines (The Commons) Mohawk Territory Rte. 344 West (from Montreal), Que. Admission: Adults $6.00/ $10.00 Weekend pass Children $2.00 / Under 12 Yrs. Free Elders Free Information: (514) 479-8321 Contributed by: Christopher.Newell@dartmouth.edu --------------------------------------------------------- Third World Counselor's Association 19th Annual Conference April 14-16, 1994 San Jose Hyatt at the San Jose Airport. Theme: Voices and Perspectives: Paradigms for Positive Change Mission Statement: The Third World Counselors Association (TWCA) exists to improve the quality of life of all people in California and elsewhere. Our four ethnic Councils (African, American Indian, Asian Pacific Islander, and La Raza) function in a unique coalition that respects the equality and autonomy of each group. We prize the similarities and differences among us and share a commitment to cross-cultural understanding and cultural pluralism. Keynote Speakers: Dennis Jennings is a Native American radio producer and a member of AIM. He has produced shows "Living on Indian Time", "Voices of the Native Nations", and has done various guest lectures. Rosa Perez is presently Dean of Counseling at Skyline College in San Bruno. Her background includes fourteen years in high level management at City College of San Francisco. Rosa is a leadership diversity specialist with twenty-three years of work experience in California higher education. Fred Cordova, Seattle journalist and writer, has written and lectured extensively on Filipino American. He is manager of news services at the University of Washington where he also teaches. He is the founder of the Filipino Youth Activities of Seattle, Inc. S Diane Bogus, renowned poet, public speaker and English instructor at De Anza College in Cupertino. Her publishing company, Women in the Moon realizes the important dynamic roles women have made and can attain. She has the luxury to use her eloquent speaking skills to deliver poetry, which focuses on students and women. Contact persons: Renato P. Almanzor (510)643-5452 Eric Ivory (510)659-6000 ext.5018 Contributed by: hsuseq.humboldt.edu!seidner (seidner cheryl) --------------------------------------------------------------- The 20th Annual Denver March Pow-wow March 18-20 at the Denver Coliseum. Buttons are $9/3 day pass. Under 6 and over 60 are free. $4 per day. Grand entries: Friday and Saturday at 12 & 7 p.m. and Sunday at 12 p.m. MC's are Dale Old Horn (Crow) and Elmer White Sr. (Dakota). Arena Director is Jonathan Windy Boy (Chippewa-Cree/Assiniboine. Northern Men's Judge, Darwin St.Claire Jr. (Shoshone) Southern Men's, Vernon Harragarra (Otoe-Missouria). Women's Northern Judge, Gracie Tyon (Lakota) Women's Southern, Debbie Coffey (Otoe). $15,000 in prizes. All drums invited, no limit. In the last 3 years of this pow-wow, there have been close to 50 drums or more. --------------------------------------------------------------- Northeastern Anthro Association (NEAA) SUNY College at Geneseo, 6-9 April. The Program Chairs are Sue Roark-Calnek and Russell Judkins, who can be reached at (716) 245-5176 or FAXed at (716) 245-5633. Wed 6 Apr 7:00 - 9:00 pm Registration, Wine & Cheese Reception, and Tour Rochester Museum & Science Center Thu 7 Apr 8:30 - 11:30 am Archaeological Practice and the Cultural Landscape (James Garman & Paul Russo) Iroquoian Archaeology and Ethnohistory (Doug Perrelli and Pat Crowe) Emerging Research in Mesoamerica (Missy Joffe) 8:30 - 10:30 am Europe in Transition (Michael Volmar) 10:45 - 12:00 am Special Session: The State of Anthropology in Russia 1:30 - 4:30 pm Northeastern Archaeology: Comparisons Between Southern New England and New York State (Gary Snyder & David George) Multicultural Issues in Urban Affairs (Sam Beck) Ideology, Politics and Ritual: The Management of Identity in a Changing World (James Armstrong) Special Session in Visual Anthropology Texts, Codes and the Construction of Meaning (Jere Holman) 1:30 - 9:30 pm Poster Sessions 1:30 - 2:45 pm Nineteenth Century Historical Sites in Western New York (Elaine Herold) 2:50 - 4:30 pm Perspectives on the Past (1): Historical Archaeology and Ethnohistory (Richard Holmes) 6:30 - 9:30 pm Undergraduate Anthropology Conference Fri 8 Apr 8:00 -12:00 am Current Research & Future Directions: Symposia Honoring Robert E. Funk (Chris Lindner & Edward Curtin) 8:30 - 10:30 am New Constructions of Identity: Ethnicity, Gender and Class Issues (Susan Dauria) 8:30 - 10:00 am Economic Aspects of Late Formative Domestic Life in Southern Veracruz, Mexico (Christopher Pool) The Anthropology of AIDS: Needle Exchange Programs (Kris Vargas) 8:30 - 12:00 am Critical Interpretations of the Past &Their Presentations Their Presentations (Claire Carlson & Susan Hautaniemi) Native People in North America: Adaptations, Boundaries, Images (Sandra Faiman-Silva) 10:00 - 12:00 am Special Session in Visual Anthropology States of Mind and Body (Maria Gabrielle Swora) 10:35 - 12:00 am Negotiating Gender Boundaries (Jayne Howell & Ellen Kintz) 1:30 - 4:00 pm Cross-Disciplinary Approaches to Archaeology (Geoffrey McCafferty) 1:30 - 4:15 pm Curr. Res. & Fut. Dir.: Symposia Honoring Robert E. Funk (Chris Linder & Edward Curtin) 1:30 - 4:30 pm Archaeological Explorations at Site XSI-040, Chernabura Island, Southwest Alaska (Lucille Lewis Johnson) Special Session in Visual Anthropology Exchange, Power, and Social Production (Patricia Hart Mangan) The Algonquins of Barriere Lake: Adaptations to Environmental Crises and Political Openings in the Canadian North (Sue Roark-Calnek) 7:00 - 9:00 pm Banquet and Keynote Address Sat 9 Apr 8:00 - 11:45 am Curr. Res. & Fut. Dir.: Symposia Honoring Robert E. Funk (Chris Linder & Edward Curtin) 8:30 - 12:00 am Astronomy and the Early Mesoamerican Calendar (Edward Calnek & Anthony Aveni) South Asia: Images and Identities (Neema Coughran & Susan Wadley) American Culture: Observing Ourselves, Applying Our Craft (Janet Fitchen) Perspectives on the Past (2): Archaeology (Mitchell Mulholland) Primate Morphology and Evolution (Robert Anemone) 12:00 - 1:30 pm Closing Luncheon, with remarks by Chief Jake Swamp 1:30 - 2:00 pm Iroquois Tree Planting Ceremony 2:15 - 5:00 pm Field trips -Pat Crowe, SUNY at Buffalo Send notices of forthcoming powwows, conferences and gatherings to: jans@genie.geis.com gars@netcom.com ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ --------- "RE: Museum internship" --------- Date: Mon, 28 Feb 1994 15:34:40 GMT Original Sender: vms.cis.pitt.edu!LMITTEN Mailing List: NATIVE-L I am posting this for Carnegie Museum of Natural History in Pittsburgh, Pennsylvania. Please respond to them directly. Please post widely. Thanks. ========================================================================== NATIVE AMERICAN STUDENT INTERNSHIP Carnegie Museum of Natural History Pittsburgh, PA Description: ----------- The internship provides a Native American student with an interest in Museum Studies or related disciplines with training and hands-on experience in museum work and exhibit development. The intern will work on a collections-based research project related to the development of the ALCOA HALL OF NATIVE AMERICANS, a permanent anthropology exhibit on Native Americans at the Carnegie Museum of Natural History. The intern will also gain practical experience working with staff members in the Education, Conservation, and Exhibition Divisions of the Museum. The internship is now in its second year. Qualifications: -------------- Applicants must be Native American undergraduate or graduate students with a strong interest in museum studies. Dates: ----- This is a 2-3 month, full time, summer internship, beginning in June 1994. Stipend: ------- Monthly stipend of $1,000 (to cover living expenses; intern will be responsible for his/her own transportation, health insurance, and payment of taxes on the internship stipend) and up to $1,000 to cover travel expenses to and from Pittsburgh. To Apply: -------- Please send a letter indicating your interest in being considered for the internship, a current resume, and three letters of reference to: Dr. Marsha Bol, Associate Curator Division of Anthropology Carnegie Museum of Natural History 5800 Baum Boulevard Pittsburgh, PA 15260 (email address is: mbol@vms.cis.pitt.edu - if this doesn't work, you can email to me, Lisa Mitten, at lmitten@vms.cis.pitt.edu and I will forward the message on to Dr. Bol) Application Deadline: --------------------- April 15, 1994 --------- "RE: Position Available Librarian" --------- Date: Tue, 1 Mar 1994 20:39:10 GMT From: "Steven C. Perkins" Subj: Position Available Librarian Mailing List: NATIVE-L Position Available: Librarian, Full-time Unlimited Location: Fond du Lac Community College, Cloquet, Minnesota Description: Design and create a modern library at a new tribal college. Responsible for all duties relative to library functions: cataloging, ordering, technical aspects of PALS electronic catalog, training, tribal archives and specialized collections, data bases and other electronic information services such as Internet resources. Minimum Qualifications: Master's degree with a major in Library Science Contact the following person to receive an Application form: Patti Stahl, Human Resources Manager Arrowhead Community Colleges 9th Avenue & West Chestnut Street Virginia, MN 55792 (218) 749-7743 To obtain these materials in an alternative media and/or to request a reasonable accommodation during the selection process use TDD# 749-7783. To be guaranteed consideration, applications must be received by Friday, March 25, 1994. Applications received after this date may be considered if the applicant pool is not sufficiently large or diverse. Women, members of minority groups and those of disability are encouraged to apply. Equal Opportunity Educator and Employer. --------- "RE: Position open: Cleveland Museum of Natural History" --------- Date: Thu, 3 Mar 1994 16:18:41 GMT From: cleveland.Freenet.Edu!xx019 (Museum of Natural History) Subj: Position open: Cleveland Museum of Natural History Mailing List: NATIVE-L Curatorial/Cultural Anthropology Curator, Department Head, Cultural Anthropology, Cleveland Museum of Natural History. Administrative, research ability. Focus on material culture of native peoples around the world with Native North American Emphasis. Skilled in collections curation, education, exhibits, community outreach. NAGPRA knowledgeable. Oversee Materials Conservation Lab. Need Ph.D. in Cultural Anthropology and compatible research program and goals. Send letter of application, CV, statement of museum, administrative and research philosophy, three references by April 30 to: Dr. J. Mary Taylor, Director The Cleveland Museum of Natural History 1 Wade Oval Drive, University Circle Cleveland, Ohio 44106-1767. Position available June 16, 1994. Equal Opportunity Employer. --------- "RE: Fundraiser Job" --------- Date: 4:15 am Mar 4 From: arc2amaz in igc:gen.nativenet Subj: Fundraiser Job QUIT THE RAT RACE NOW Is it time for a change? Tired of the rat race in the city? Come to beautiful Vermont! Do you wish you could immerse yourself in the Nature you work to protect? Here, it's all around us. The Arctic to Amazonia Alliance is seeking an experienced individual willing to help build our development team and program We are a very unique, non-profit organization composed of Indigenous and non-Indigenous people, working toward common goals of social justice, Indigenous land rights, global environmental repair, and more. We have a host of exciting, innovative, pertinent, and fundable projects. Applicant must be confident enough to work initially on a pro-bono basis, until enough funds come in for salary. We are looking for a dedicated and creative team player, willing to make a commitment. If you can commit to us, we can assure you our long term commitment as well. The right person can help design their job as it evolves. Compensation includes working with an activist environmental and human rights team, plenty of laughs, a chance to help save the planet, and living in a supportive and progressive community, in a charming rural Vermont village. Send a query letter, references, and brief resume (including annual quantities raised) to: Arctic to Amazonia Alliance, PO Box 73, Strafford, VT 05072. --------- "RE: The 27-Year Freeze on Navajo Development" --------- Date: Fri Mar 4 11:54 EST 1994 From: Navajo Nation Subj: THE 27-YEAR FREEZE AT NAVAJO Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) THE 27-YEAR FREEZE ON DEVELOPMENT IN THE WESTERN NAVAJO NATION It all started in 1934, when Congress decided to draw new boundaries for the Navajo Reservation. The Dine' communities living on what had become public lands all along the Rio Puerco, the Little Colorado River, the remote areas around Paiute Canyon and Navajo Mountain, also Gray Mountain almost to Flagstaff, had been there since it was all part of Mexico. They were there way before then, back to when the Mojave traders used to carry white shell and parrot feathers up from the lower Colorado River area. When the 1934 Navajo Reservation Boundary Act was written, it established the reservation for the Navajo and any other Indian people who might be occupying the area at that time. At that time the Hopi community at Moenkopi was occupied full time, and Hopi people were running livestock south of there. There were also a few Paiute families living among the Navajos at various locations around Tuba City. The language was a mirror image of the 1882 Executive Order that led to the so-called Navajo-Hopi "land dispute." It was the same group of attorneys who decided to sue the Navajo Nation for 50% of the 1934 Boundary Act Reservation. The Hopi Attorneys were claiming up to half of 7 million acres, home to about 20% of the Dine'. This was in 1966. In order to keep either tribe from improving its position on the ground during litigation, Indian Commissioner Robert Bennett imposed a freeze on construction and development in about a fourth of the 1934 Reservation. At the time he felt that the case would be resolved in a matter of months. It was not. The Hopi Tribe was offered a settlement of about 60,00 acres but their attorney, John Boyden (yeah, HIM!) advised them to litigate. Public Law 93-531 included provisions allowing a lawsuit to determine each tribe's interest in the 1934 reservation. The "freeze" eventually was challenged legally by the Navajo Nation. In 1980, the Hopi Tribe succeeded in getting an amendment to P.L. 93-531 (the "Relocation Act") which enacted the "Bennett Freeze" into law. The law required the approval of both tribes for any construction (except by the federal government) in a 1.4 million acre area west of the 1882 reservation. Two areas were exempted: about two square miles around Tuba City, and a smaller area including the villages of upper and lower Moenkopi and their surrounding lands. The "Bennett Freeze" affected thousands of Dine' families, but hardly any Hopis at all. Over the years the Hopi Tribe routinely denied all requests for repairs to housing or for new construction. It was also illegal to create any homesite leases or economic development sites. Hopi "field monitors" would cruise the "Freeze" area looking for signs of construction activity. They would post notices to desist, and take the Navajo Nation to court if people did not comply. in the meantime, the 60's and 70's ran out without any movement in the "1934 case" it wasn't until 1987 that the U.S. District Court for Phoenix began hearing arguments. This was not a jury trial, but a civil case heard by Judge Earl Carroll. (He is the same judge who dismissed the MANYBEADS case, was also the judge in the Sanctuary Trial.) Judge Carroll finally decided the case on September 24, 1992. Based on evidence regarding the occupancy and use of lands in 1934, the Court set aside an area of 22,675 acres which the Hopi Tribe demonstrated were exclusively used and occupied by Hopi people in 1934. A larger area of about 152,000 acres was found to be jointly used. This area was divided, with a little less than 40,000 acres going to the Hopi Tribe and the other 110,000 acres apportioned to the Navajo Nation. The partition line was drawn -thanks God!- so no Dine' families would have to be relocated. The Hopis were given the big year-round spring and reservoir at Pasture Canyon, also the canyon and its beautiful park of huge cottonwood trees running down to Moenkopi. The Hopi feel they lost a major part of their land, which the claim based on religious use. They have appealed the decision and a modified "Freeze" is back in place in the 1934 joint use area only. (See the Navajo-Hopi Update of Jan concerning the Hopi religious claim) The freeze remains lifted in the rest of the area. It lasted 27 years. When it was lifted, the grandchildren of the original freeze victims were being raised in the hogans and shacks that, worn out by family use, had never been repaired in all that time. Not even to fix a window or a leaky roof, would the Hopi Tribe allow construction. There has been no economic development in the "Freeze" area either, outside of Tuba City, so most of the younger people had to move out to find work. No fencing or windmills or earth dams were built, so the Dine' families were not able to run livestock anywhere near as intensely as elsewhere on the "rez." The only schools were in Tuba, so even very young children would have to ride the bus 4 hours a day, or else go to boarding school. The people in the Freeze area are living in the worst housing in the U.S. The news crews who came out, some of them were in Somalia and they said it was worse that. I lived in southeast Asia a couple years, never saw conditions anywhere near as bad, not even in the slums of Bangkok. It is not exceptional to find three or more families living in a 1-room hogan, or families living in dugouts, holes in the ground. I have seen small children being raised in shacks made of scrap wood, cardboard and plastic sheets. I know of elders who don't even have a home, theirs collapsed and they are too old to put it together again. I do believe that it is only because these are Indian people suffering, that the U.S. government allowed this to happen and is now refusing to make it right. It was federal administrative actions and laws passed by Congress that created these conditions. We did a basic needs assessment and came up with a figure of $308 million JUST TO BRING CONDITIONS IN THE FORMER "FREEZE" AREA UP TO THOSE PREVAILING IN THE REST OF THE NAVAJO RESERVATION. The Navajo Nation could spend its entire budget in the former Freeze area for years straight, letting everything else slide, and not repair the damage. The United States caused this problem and it is the United States' responsibility to provide a remedy. SO, WHILE WE WAIT FOR THE GREAT WHITE FATHER, WHAT DO WE DO? This year we asked for funding from Congress to begin rehabilitation. We were unsuccessful, in part because of strenuous Hopi lobbying against funds for the former "Freeze" area. But we did get an appropriation of $1.4 million through the BIA housing services program to buy construction materials. besides working on the "land disputes" our office builds houses, we scrounge money and use whatever labor is available, sometimes the chapter public work project guys, Navajo Housing Services, sometimes family members help build their own homes. We build a three-bedroom home, not fancy but built to code with wiring and plumbing, for about $19,000. We think we can build 80-100 homes using the $1.4 million. We have looked out for the families who are living in absolutely the worst conditions there and have put together a long list of about 200 and a short list of about 20. We're hoping to build all the houses FAST, then go back for more funding for next year. The basic need is for about 2,000 new homes RIGHT NOW, so even though we appreciate the $1,4 million we need a LOT more, just to correct the existing housing deficiencies. THE COMMUNITY DEVELOPMENT CORPORATION The Nation assembled a task force to recommend actions when the "freeze" was lifted. One of the recommendations was to decentralize the redevelopment effort, moving it out of tribal government an over to a locally-organized Community Development Corporation, or CDC. This CDC will coordinate redevelopment activities, and would work out of Tuba City. It is designed to take over much of the work now done in Window Rock, like issuing permits, processing homesite and business site leases, taking care of funds, etc. It will be able to go after foundation and state money, and not just be dependent on the feds or the state. This is a new thing around here. For it to work, a lot of bureaucrats in Window Rock, also the Navajo Nation Council, will have to give up a lot of their power. It will be interesting to see if they can be convinced or forced into doing this. FREEZE UPDATES We will start from now on to write updates on the "Freeze" area, like the ones on the 1882 Navajo-Hopi "land dispute." There is a lot to learn from the experiences people have had out here, I think. So to you who read this, I extend my thanks and appreciation. Jon Norstog -------- "RE: American Quarterly: Teaching Native American Studies" -------- Date: Tue, 8 Mar 1994 15:22:10 GMT From: aeldra@netcom.com (Patrick Kane) Subj: American Quarterly: Teaching Native American Studies Teaching literature can never be separated from teaching culture. A society's writings convey deep, cultural messages that can be easily misunderstood by the outside observer. Teaching American Studies (Native American Studies) is no different in this respect. In this month's issue of American Quarterly, Robin Fast attacks the problems of being a stranger on the "Outside Looking In." An excerpt follows: ------------ TEACHING AMERICAN STUDIES Outside Looking In: Non-natives and American Indian Literature ROBIN RILEY FAST Emerson College As a nonnative teaching a course on Native-American literature to classes (so far) made up of nonnative students, I have become acutely aware of the tension between two imperatives that, while they undoubtedly shape how we read in many contexts, take on special meanings here due to the emotional and historical baggage we bring to the study of Native-American cultures and literatures. One is the reader's impulse to read in relation to his or her own needs and experiences; the other is the desire to study the literature, in my students' phrase, "as literature," to see how it is constructed, how it works, and what it is on its own terms, apart from nonnative readers' concerns. To some students, this means a basically formalistic approach; to others, and to me, it means considering not only a work's structures and their effects but its various social, political, historical, cultural, even geographical contexts. Thus the potential for tension multiplies. Most of my students perceive these tensions early on and to some degree find them a troubling and unexpected element of the class. (Unexpected, I think, because few, if any, have taken a class in which they encountered with such intensity cultures so thoroughly new to them and a situation in which their often eager attraction and curiosity are matched by their great discomfort in the face of history.) ------------ So begins this issue's featured article from American Quarterly magazine. This article and others from Outside Magazine and additional publications can be viewed at no charge on The Electronic Newsstand, a service which collects articles, editorials, and table of contents from over 70 magazines and provides them to the Global Internet community. Access to The Electronic Newsstand is available 24 hours a day, 7 days a week via Gopher, an information navigation and retrieval technology from the University of Minnesota. For those without a local Gopher client program, The Electronic Newsstand provides a telnet account which will allow you to use a text based Gopher client to access our service. To access The Electronic Newsstand, via Local Gopher Client: Hostname: gopher.internet.com Port: 2100 via the Gopher Home Menu at U of Minn: Other Gopher and Information Servers/ North America/ USA/ General/ The Electronic Newsstand (tm) via Gopher Link Information: Name=The Electronic Newsstand Type=1 Port=2100 Path=1/ Host=gopher.internet.com via Telnet: Hostname: gopher.internet.com Loginname: enews Password: via World Wide Web: URL: gopher://gopher.internet.com/ If you have any suggestions on how we might improve this service, or need more information, please email staff@enews.com --The Electronic Newsstand Staff --------- "RE: Excellent Native American Legends Book" --------- Date: Mon, 28 Feb 1994 18:14:34 GMT From: mail.lmi.org!gwelker Subj: Excellent Native American Legends Book Mailing List: NATIVE-L AMERICAN INDIAN MYTHS AND LEGENDS selected and edited by Richard Erdoes and Alfonso Ortiz published by Pantheon Books 166 Native American Legends The chapters include: 1. Tales of Human Creation (Rabbit Boy Kicked That Blood Clot Around) 2. Tales of World Creation (The Place of Emergence) 3. Tales of the Great Spirit (Tales of the Sun, Moon, and Stars) 4. Ordeals of the Hero (Monsters and Monster Slayers) 5. War and the Warrior Code (Counting Coup) 6. The Sound of Flutes (Tales of Love and Lust) 7. Coyote Laughs and Cries (Trickster Tales) 8. Stories of Animals and Other People (Four Legs, Two Legs, and No Legs) 9. Ghosts and the Spirit World (Something Whistling in the Night) 10.Visions of the End (Only the Rocks and Mountains Last Forever) Nations represented BLACKFOOT 1. The Orphan Boy and the Elk Dog 2. The Sacred Weed 3. Woman Chooses Death CHEYENNE 1. The Old Woman of the Spring 2. Arrow Boy 3. The Great Medicine Dance 4. Great Medicine Makes a Beautiful Country 5. Sun Teaches Veeho a Lesson 6. The Life and Death of Sweet Medicine (Northern) 7. The Quillwork Girl and Her Seven Star Brothers 8. Chase of the Severed Head 9. Where the Girl Saved Her Brother 10.The Legend of the Flute 11.Doing a Trick with Eyeballs (Northern) 12.Coyote Dances with a Star 13.The Great Race 14.The Double-Faced Ghost 15.The Death of Head Chief and Young Mule (Northern) 16.The Gnowing CHEROKEE 1. Earth Making 2. Daughter of the Sun 3. Grandmother Spider Steals the Sun 4. Why Mole Lives Underground CROW 1. Old Man Coyote Makes the World 2. Coyote's Strawberry HOPI 1. The White Dawn of the Hopi 2. The Hopi Boy and the Sun 3. Son of Light Kills the Monster 4. The Revenge of Blue Corn Ear Maiden 5. A Journey to the Skeleton House IROQUOIS 1. Hiawatha the Unifier 2. The Flying Head 3. Why the Owl Has Big Eyes NAVAJO 1. Creation of First Man and First Woman OJIBWAY 1. A Gust of Wind 2. The Foolish Girls ONEIDA 1. The Warrior Maiden PAWNEE 1. A Cheyenne Blanket SENECA 1. The Powerful Boy SIOUX 1. A Legend of Devil's Tower BRULE SIOUX 1. Stone Boy 2. The White Buffalo Woman 3. How Grandfather Peyote Came to the Indian People 4. The Vision Quest 5. How the Sioux Came To Be 6. Sun Creation 7. Wakinyan Tanka, The Great Thunderbird 8. Little Mouse Counting Coup 9. Two Bullets and Two Arrows 10.Coyote and Wasichu 11.Iktome and the Ignorant Girl 12.Iktome Has a Bad Dream 13.How the Crow Came to be Black 14.The Dogs Hold an Election 15.The Snake Brothers 16.Two Ghostly Lovers 17.The Man Who Was Afraid of Nothing 18.The Ghost Wife 19.The Ghost Dance at Wounded Knee 20.The Coming of Wasichu 21.Remaking the World WHITE RIVER SIOUX 1. The Siege of Courthouse Rock 2. Chief Roman Nose Loses His Medicine 3. Brave Woman Counts Coup 4. Spotted Eagle and Black Crow 5. Coyote, Iktome, and the Rock 6. The End of the World Other Nations represented: ACOMA, ALEUTS, ALGONQUIAN, ALSEA, APACHE, ATHAPASCAN, CHINOOK, COCHITI, COOS, CREE, FLATHEADS, HAIDA, INUIT, ISLETA, KALAPUYA, KAROK, KWAKIUTL, LUMNI, MAIDU, MALISEET, MICMAC, MIWOK, MODOK, MULTNOMAH, NEZ PIERCE, OKANOGAN, OSAGE, OTO, PAPAGO, PASSAMAQUODDY, PENOBSCOT, PEQUOD, PIMA, POMO, SALINAN, SAN JUAN, SERRANO, SHASTA, SIA, SLAVEY, SNOHOMISH, SNOQUALMIE, TIWA, TLINGIT, TSIMSHIAN, UTE, WASCO, WINNEBAGO, WINTU, YAKIMA, YUMA, ZUNI. --------- "RE: Indian Country Problems" --------- Date: Fri, 4 Mar 1994 16:07:19 -0600 (CST) From: Shawnee Reserve 206 Subj: "Indian Country" Problems Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The following is provided for a better understanding of the problems that exist between Indian's and non-Indian's within "Indian Country" within the United States. The problems for the Indian owners, (Nations, Tribes, Bands and individual Indian's) of "Indian Country" within the United States are: 1. How to defend vested treaties rights, guaranteed and privileges contained in United States Treaties between the United States and Indian Nations, Tribes and Bands. 2. How to defend our Indian Country against unauthorized (No grant by the Congress) civil/regulatory jurisdiction, tax and regulate, by the state and local governments within our Indian Country. Tribes have total civil/regulatory jurisdiction within Indian Country, that is, the right to tax and regulate. 3. How to defend our Indian Country against unauthorized (No grant by the Congress) of criminal/prohibitory jurisdiction of the state and local governments. Both Federal and Tribal governments have criminal/prohibitory jurisdiction within Indian Country. 4. How to educate and inform all Indian's and non-Indian's that: The Supremacy Clause of the United States Constitution, Article VI, clause 2, provides as follows: ...This Constitution, and Laws of the United States which shall be made Pursuance thereof; and all Treaties made, or which shall be made, under the Authority of the United States, shall be the Supreme Law of the Land; and the Judges in every State shall be bound thereby, any Thing in the Constitution or the Laws of any State to the Contrary notwithstanding... When we speak of Indian land in the state and federal court system, Indian owned land "Indian Country Land " is refereed to as "Indian Country" and non-Indian owned land is refereed to as fee land. "Indian Country" is defined by 18 U.S.C. Section 1151 as follows: ...(a) all reservation land...under the jurisdiction of the United States... (b) all dependent Indian communities... and (c) all Indian allotments the Indian title to which have not been extinguished... Indian Country was expanded by the United States Supreme Court, most recently in Oklahoma Tax Comm. v. Sac and Fox Nation, 508 U.S. ---, 124 L. 2d 30, 39, 113 S. Ct. --- (1993). The Supreme Court held that Indian Country is broadly defined by 18 USC Section 1151 to "include formal and informal reservations, dependant Indian communities, and Indian Allotments, whether restricted or held in trust by the United States. One of the best reference books that, , that will explain the failure of the United States Congress to enact a federal law to define trespass in Indian Country, is still available for reference in most University Law Schools, and is: Felix S. Cohen's Handbook of Federal Indian Law, The Unabridged, Uncensored Reprint of the Original 1941 Edition. Quoting Cohen a page XXVI, ....."The protection of Indian land against trespass was one of the first responsibilities assumed by the Federal Government. The promise of such protection for lands retained by the Indian tribes was an important quid pro quo in the process of treaty-making by which the United States acquired a vast public domain. This promise of protection was sometimes backed up by a treaty provision declaring that trespassers put themselves outside the protection of the Federal Government, and might be dealt with by the tribes themselves according to their own laws and customs. It is characteristic of the piecemeal approach characterizing federal legislation on Indian affairs that despite the importance of the subject of trespass upon Indian lands no general legislation on the subject has ever been enacted"..... Why is there still no Federal Law that defines "Trespass into and upon Indian Country? 200 plus years is long enough. With the above as background, would you please let the President, the Congress, House and Senate, know of your desire to see a federal law the would define "Trespass into and upon Indian Country. My recommended Trespass Law for Indian Country is as follows. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ An Act To Define Trespass In Indian Country Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, that the definition of trespass into and upon Indian Country is hereby defined. Indian Country is defined as: (a) all land within the limits of any Indian reservation under the jurisdiction of the United States government, notwithstanding the issuance of any patent, and including rights-of-way running through the reservation. (b) all dependent Indian communities within the borders of the United States whether within the original or subsequently acquired territory thereof, and whether within or without the limits of a state. (c) all Indian allotments, restricted and trust, the Indian titles to which have not been extinguished, including rights-of-way running through the same. Trespass is defined as: Entry into Indian Country by any person, except officers and employees of the United States, for any purpose whatever, except as provided by Federal or Tribal Law. No Tribal Trespass Law shall ever be enacted which is in conflict with any Federal Law or the Constitution of the United States. Trust and Restricted Allotments Tribal jurisdiction over Trust and Restricted allotments shall be with the Tribe in which the land owner is a member. Court Jurisdiction Court jurisdiction over offenses committed in trespass upon Indian Country shall only be permitted in Federal Courts for non-Indians and Indians and as allowed by Federal Law in Tribal Courts for Indians. Authorized Punishment for Trespass Trespass by any person, shall be deemed guilty of the trespass offence and upon conviction shall be punished by a fine not to exceed $5, in addition to any award of damages for the benefit of the injured party or property. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Thank You. Shawnee Indian, Jimmie D. Oyler, oylerjdo@tyrell.net