_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' 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 012 O o O __/_ / ) (___/ / ( (___, 19 March 1994 O o O ( N E W S ) O This issue contains articles from NATIVE-L/NATCHAT and NAT-EDU Mailing Lists and by members of the Invisible Band. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters of the Invisible Band and those who share our spirit informed about current events within the lives of those who walk the Red Road. It is hoped that our presence will be rewarded with a Native American RoundTable on GEnie. It is archived at the Native American FTP site ftp.cit.cornell.edu in the directory /pub/special/NativeProfs/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. "Suppose a white man should come to me and say, 'Joseph, I like your horses. I want to buy them.' "I say to him, 'No, my horses suit me; I will not sell them.' "Then he goes to my neighbor and says to him, 'Joseph has some good horses. I want to buy them, but he refuses to sell.' "My neighbor answers, 'Pay me the money and I will sell you Joseph's horses.' "The white man returns to me and says, 'Joseph, I have bought your horses and you must let me have them.' "If we sold our lands to the government, this is the way they bought them." -- Chief Joseph, Nee-Mee-Poo +- -- -- -- -- -- -- -- -- -- -- -+ | 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! This is a good time for all. March 20th is the Spring Equinox, and March 27th will be the first full moon of Spring. Celebrate this time of growth and rebirth with 'Thanks' and love for all your relations. Mitaquye Oyasin! Night Owl ------------------ clip here for news feature -- 8< ----------- --------- "RE: Peigan Lonefighter Convicted on Weapons Charges" --------- From: A.HOROVITCH Art Horovitch Subj: Peigan Lonefighter Convicted on Weapons Charges GE Electronic Mail Montreal, Mar15, 1994 PEIGAN LONEFIGHTER CONVICTED ON WEAPONS CHARGES ----------------------------------------------- Milton Born-With-A-Tooth, a Peigan Indian who headed the Lonefighter's society in southern Alberta was convicted yesterday on five weapons-related charges stemming from a standoff with the RCMP in 1990. The Lonefighters are a small group of Peigans, who along with environmental groups, were opposed to the construction of a dam on the Oldman River which runs through the Peigan reserve. (The dam itself is located further upstream in the Kananaskis area on crown land) The lonefighters succeeded in opening a small irrigation diversion with heavy equipment on their reserve near Brockett, Alberta. This had the effect of potentially disrupting the supply of irrigation water to many farmers on the prairies. While the actual disruption would not have been major, it was intended to make the point that the Peigans controlled the river through their reserve. Shortly after the diversion was opened, the Peigans refused to let irrigation company work crews onto the reserve to re-close the diversion with bulldozers. The RCMP were called and attempted to enter the area of the diversion, but were warned off when Born -With -a Tooth fired two shots into the air. The RCMP claimed that he fired at them. After a standoff of several days, he was taken into custody, charged and later released on bail. At the conclusion of the trial yesterday, the jury came out with a unanimous guilty verdict, but at the time of the decision, one of the jurors, the only Native, broke down, held her head in her hands and kept repeating "I don't know, I don't know". The judge ordered the jury to reconvene, and they came back an hour later with a unanimous verdict of guilty, with no dissenting opinion. Born-with -a Tooth says he will fight the verdict in appeal court. His parting comment was, "The river is sacred to me and my people. They will be fighting me until the day I die." --------- "RE: Mohawk Valley Project, Mohawks Come Home" --------- Item forwarded by SIEPMANN to GARS INET# Document Id: UX00f.BUX0266811 From: njohnson@delphi.com Subj: Mohawk Valley Project, Mohawks Come Home Newsgroups: misc.activism.progressive Fellow NATIVE-L, NAT-EDU, NAT-LANG, INDIANnet, INDKNOW, IROQUOIS, ACTIV-L, and TRAILS subscribers: I am posting this for Lloyd Oxendine (Lumbee), who doesn't yet have Internet access. (Apologies for duplication. I am also a volunteer on the project. You are encouraged to re- distribute this information wherever you think it may generate interest and support! Thank you. An article describing the project, entitled "For Mohawks, a Village to Call Their Own," appeared in the _New York Times_ on Sun. 8/8/93. (If you wish to contact Lloyd by e-mail, feel free to use my address: qladmin@class.org) Carol Liu --------------------------------------------------------- Kanatsiohareke ( Ga na jo' ha la'y: gay ), "The Clean Pot" The Mohawk Valley Project News Release Contact: Lloyd E. Oxendine, Project Director, at Lotus Fine Arts, tel. 212-989-5331 fax 212-675-7191 A Fresh Start for Traditional Mohawk People: The Mohawk Valley Project For centuries, the Mohawk people had been farmers, raising corn, squash, beans, and other foods. They hunted game and fished the crystal lakes and streams in the Mohawk Valley. Over two hundred years ago they were driven from their home in central New York State, taking up residence on a reservation known as Akwesasne, on the border between Canada and the U. S. along the St. Lawrence River. The ravages of pollution, politics, and gambling have taken their toll at Akwesasne. PCB-laced water has made the fish inedible, and the battle over these issues has threatened to destroy the very fabric of traditional Mohawk life. Tom Porter, Sakakwenionkwas (Spiritual Leader) of his people, had a vision that his people would find a new home. He began to write and speak publicly about finding this place for Mohawks to make a fresh start. Aware of Tom's search, Dr. Vincent Schaefer, a respected archaeologist, pointed to a 300-acre plot of land in the heart of what had been Mohawk country. Nestled in the hills along the grassy banks of the Mohawk River Canal, this was the refuge for the people and the survival of their culture. The land was bought in July 1993, and the stage is set for the traditional Mohawk people to return to their ancestral lands. "There was a prophecy that one day our great-grandchildren would come home to this valley," Porter says. "So now, here we have returned. We call this place Kanatsiohareke (pronounced Ga na jo' ha la'y: gay). It means 'place of the clean pot,'" Porter comments. The word refers to the 12-foot-wide limestone potholes in the local creek bed. Nearby Canajoharie, home of Beech-Nut, got its name from the same Mohawk word. A sparkling stream flows through a large forest and past the buildings. About 90 acres of tillable fields stretch to the river, which is framed by landmark crags called Big Nose and Little Nose. Five families moved to the settlement this fall, from Akwesasne and reservations in Ontario. Twenty more will joint them this spring. For now, they live in the rambling main house and share meals; one day they will build separate homes, The main house will function as the longhouse, the meeting place and social and religious center of the traditional Iroquois community. They will seek to be self-sufficient. Porter wants to grow organic vegetables, raise beef cattle, and perhaps buffalo. There is a shop selling books and native crafts, including ash-splint baskets, moccasins, ribbon-shirts, and beadwork. Eventually, a learning center and library may be established for those who wish to study Mohawk culture and spirituality. Porter says the community fulfills and old Mohawk prophecy in which hunters bring home two snakes, one gold and one silver. The snakes grow huge and turn on their caretakers. One goes north, the other south, leaving a path of destruction. The Mohawks are told to go to a hill to ward off the serpents. Porter's grandfather says the silver snake is Canada and the Gold is the United States. But Porter interprets the story to mean that greed will destroy his people. That's why it's time to go to the hill, Kanatsiohareke. A fund-raising office has been set up in New York City at Lotus Fine Arts (109 West 27th Street, 8th floor, NYC 10001) to help support and maintain the community, purchase additional land, augment business plans, and collect items on a wish list [attached]. Fund-raising events are being planned, including a proposed benefit auction at Christie's in December 1994. If you wish to help by donating funds, volunteer time, or in-kind goods or services, or for more information, please contact Project Director Lloyd Oxendine at the address/phone/fax numbers above (or by e-mail to Carol Liu at qladmin@class.org). Contributions are tax-deductible. Advisors and Friends of the Mohawk Valley Project: Barbara Barnes, Joanna Osborne Bigfeather, Coleen Bins, Brad Bonaparte, Daren Bonaparte, Tom Buckner, Jonathan Cesar, Kamala Cesar, Frances Daniels-Thompson, Mary B. Davis, David Eastman, John Fadden, Doug George, Kimberly Halligan, Pat Hilden, Rick Hill, Michael Hittman, Ron Hoskins, Dianne Ingerson, Peter Jemison, Gunter Kleeman, Arnold Krupat, Sara Krusenstjerna, Esq., Brenda La France, Doug Leibacher, Carol Liu, Manuelita Lovato, Olga Berde Mahl, Gayle Morse, Robert Murray, Lloyd Oxendine, Rodger Parsons, Rodger Perkins, Tom Perkins, Tom Porter, Lauren Raiskin, Perry Passionate-Robin Reid, Carla Roberts, Elizabeth Sackler, Peter Sarabella, Vincent Schaefer, Dianne Shenandoah, Joanne Shenandoah, Joel Singer, Brian Swann, Clara Thuma, Robert Vetter, Sandra Wright-Houghton. -------------------------------------------------------- Kanatsiohareke (Ga na jo' ha la' y: gay) "The Clean Pot" THE MOHAWK VALLEY PROJECT The items listed below are badly needed by the people of this community to see them through this winter and beyond. If you can donate anything on the list, or if you wish to contribute funds, volunteer, or just be included on the mailing list, PLEASE CONTACT: Lloyd Oxendine, Project Director, The Mohawk Valley Project, c/o Lotus Fine Arts, 109 W. 27th Street, 8th Floor, New York, NY 10001; tel. 212-989-533; fax 212-675-7191. WOOD SHOP EQUIPMENT & OFFICE EQUIPMENT & SUPPLIES SUPPLIES large table saw computers large band saw printers large wood planer file cabinets glass cutter copying machine lathe paper router envelopes drill press general supplies gas welder scaffolds BULK FOOD ITEMS lumber potatoes nails rice clamps corn tool organizers flour oatmeal FARM EQUIPMENT cheese 4-ton hay wagon w/tires pasta brush hog juice wheel barrows sugar 4-wheel-drive tractor 30- 40-HP tractor HOUSEHOLD & KITCHEN ITEMS set of 3 bottom plows air-tight wood stoves set of disc chisel plows wood furnace set of drags large refrigerator 2- or 4-row corn planter large freezer corn-pickers band saw for meat 2- or 4-horse stock trailer brooms hay bailer (model 320 cap.) dust pans and mops 500-bushel manure spreader clothes hampers smoke detectors CRAFT SUPPLIES fire extinguishers beads laundry & dish detergent string/thread bar soap fabric dishes animal pelts large pots and pans display case mixing bowls PLUMBING EQUIPMENT OTHER ITEMS sink drains paint 80-gal. electric water snow shovels heaters (2) 3- & 6-ft. fluorescent lights 35 mm camera television & VCR warm clothing --------- "RE: Conferences and Powwows" --------- From: JANS Janet McNeely (Evening Star) Subj: Upcoming conferences and powwows GE Electronic Mail March 14, 1994, Atlanta GA ~Date: Mon, 14 Mar 1994 14:33:09 CST ~Subject: Unity '94 in Atlanta, July 27-31 For the first time Black, Latino, Asian and Native American journalists will meet to discuss common issues. Hotel spaces are filling fast for the conference to be held in Atlanta July 27-31. There will be seminars, a job fair with on-site interviews and workshops. For more information, contact the following organizations: National Association of Black Journalists, Post Office Box 17212, Washington,DC 20071 National Association of Hispanic Journalists, Suite 634, National Press Building, Washington, DC 20045 Asian American Journalists Association, 1765 Sutter Street, San Francisco, CA 94115 Native American Journalists Association, Post Office Box 1734, Boulder, CO 80306-1734 Thanks to Original Sender: "Arthur R. McGee" ---------------------------------------- June 15-18, 1994, Mole Lake Community, WI A message from the Sokaogon Chippewa Community, Indigenous Environmental Network, and Midwest Treaty Network Dear Friends, We would like to invite you to gatherings being held in June 1994, at the Mole Lake Sokaogon Chippewa Community, on Highway 55 just south of Crandon, Wisconsin. Environmental Genocide: Aho Gaawiin Gago (No Go Away) is the theme combining the 5th Annual Protect Mother Earth Conference (Wed.-Sat., June 15-18), which is sponsored by the Indigenous Environmental Network (IEN), and the 9th Annual Protect the Earth Gathering (Sat.-Sun., June 18-19), sponsored by the Midwest Treaty Network (MTN). Both events are hosted by the Nii Win Intertribal Council, which unites the Mole Lake Sokaogon Chippewa, Forest County Potawatomi, Menominee, and Stockbridge-Munsee. Nii Win means "four" in the Ojibwe language-standing for the four nations opposed to Exxon's proposed Crandon / Mole Lake zinc-copper sulfide mine. Acidic wastes from the mine would poison Mole Lake's productive wild rice beds, and fish in the nearby Wolf River. The mine endangers the culture of the Sokaogon Chippewa, and the economy of all who live in the area. The two events are being combined this year, in order both to draw maximum attention to the mining issue, and to increase the cooperation between indigenous and non-indigenous environmentalists. The Protect Mother Earth Conference of the Indigenous Environmental Network has historically brought together Native peoples from around the continent and beyond to discuss and strategize about similar threats to the survival of indigenous nations. The Protect Mother Earth Conference has previously been held at Dilkon (Din! Nation, Arizona), Bear Butte (South Dakota), Celilo Village (Columbia River, Oregon), and the Sac & Fox Nation (Oklahoma). It will begin on Wednesday, June 15, with a special focus on the local concerns about mining. It will continue on Thursday, Friday, and Saturday morning with presentations, forums, workshops, caucuses, and evening programs in the areas of water, air, fire, land, community organizing, and sustainable development. The Protect the Earth Gathering has brought together a mainly non-Indian environmental community with Native activists from the local region. Mole Lake Judge Fred Ackley is the present keeper of the Protect the Earth staff. The gathering's focus has historically been been on the Great Lakes watershed, and on the issues of mining and other threats to the region's water. It started in 1986 at Mole Lake, and now returns after gatherings in Ladysmith, Lac Courte Oreilles, and Lac du Flambeau. Protect the Earth has usually centered on a weekend in order to draw larger local and regional participation. The Gathering of the Waters, a symbolic mixing together of water from different watersheds around the region and the world, will take place at midday Saturday. Forums, circles, and music concentrating on local and regional environmental issues (and strategies to stop mining) will continue on Saturday and Sunday morning. June 18-19 Mole Lake, Missouri Mole Lake's Strawberry Moon traditional powwow will also take place on the weekend of June 18-19. The IEN and MTN have always taken their spiritual direction from the local community, in an atmosphere of respect for cultural self-determination. A lot of hard work needs to be done at these gatherings on a local, regional, national, and international level, as well as a lot of learning and listening. The Mole Lake Sokaogon Chippewa Community is hosting a historic event that will help protect its lands, and bring together different communities. This is a camp-out gathering. Displays are welcome for an environmental fair, and any vendors must register in advance. IEN travel scholarships are available for indigenous people to attend. (If you are unable to attend at all, please support the Nii Win fight for survival in other ways. June 15 is the International Day of Support for Wisconsin Indians. Picket offices of the Exxon or Rio Algom companies, or U.S. embassies/consulates to protest environmental genocide through mining, and fax accounts of your action to Mole Lake, 715-478-5275. Write letters against the mine to DNR Secretary George Meyer, Box 7921, Madison WI 53707 USA.) For information about "Environmental Genocide: Aho Gaawiin Gago", contact: Indigenous Environmental Network (Box 485, Bemidji MN 56601); call Emily Koenen, 715-682-6293), Midwest Treaty Network (731 State, Madison WI 53703); call Debi or Zoltan (608)246-2256, Carol 242-5644/244-3668 Nii WinIntertribal Council (c/o Mole Lake, Rt. 1 Box 625, Crandon WI 54520); call John Griffin, (715) 478-2604. Thanks to john coleman (colemanj@calshp.cals.wisc.edu) ------------------------------------------------------------------ =Powwows= March 18-19 22nd Annual American Indian Festival and Market Los Angeles, CA Info: 1-213-744-3488 March 19 Annual Birthday Celebration for Slow Turtle Middle Burrow, MA Info: 1-617-884-4227 March 19 Carolina Indian Circle Powwow UNC, Chapel Hill, NC Info: 919-929-0883 March 25-26 Edisto 4th Annual Indian Festival, Summerville, SC Info: 1-803-871-2126 March 25-27 22nd Annual Ann Arbor Powwow, Ann Arbor, MI University of Michigan (sponsor) Info: 1-313-763-9044 April 1-2 Toronto International Powwow Toronto, Ontario, Canada Info: 1-519-751-0040 April 22-23 "Gathering of the Nations" Powwow Albuquerque, NM Info: 1-505-836-2810 Send notices of forthcoming powwows, conferences and gatherings to: jans@genie.geis.com gars@netcom.com ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ --------- "RE: Unbiased Teaching about American Indians" --------- From: "Arthur R. McGee" Subj: Unbiased Teaching about American Indians Mailing List: NAT-EDU Title: Unbiased Teaching about American Indians and Alaska Natives in Elementary Schools. ERIC Digest. Personal Author: Pepper, Floy C. Clearinghouse Number: RC017857 Publication Date: Jun 90 Accession Number: ED321968 Descriptors: Alaska Natives; American Indian History; American Indians; -American Indian Studies; -Curriculum Development; -Curriculum Problems; -Elementary Education; Eskimos; -Ethnic Bias; -Ethnic Stereotypes; Federal Indian Relationship; Information Sources; Instructional Improvement Identifiers: ERIC Digests Abstract: This ERIC digest gives elementary school teachers realistic information about American Indians and Alaska Natives and identifies some of the common myths based on ethnic bias. Bias against Indians is often the result of inaccurate information. Stylized classroom accounts of Indian life reinforce "buckskin-and- feather" or "Eskimo and igloo" stereotypes. Indians who defended their homelands from invaders have been portrayed as enemies of progress, barriers to frontier settlement, and, more recently, a "social problem" draining national resources. Teachers can be victims of the instructional materials they count on, and so they should become consciously aware of the processes by which they choose such materials. In recent years, American Indians have recognized their right to insist upon accurate and unbiased accounts of their own history and culture and more and more educators are realizing that this right extends to all students. Myths about native peoples are commonplace, occurring in history, law, sociology and economics. Many people believe, for example, that American Indians share a common language and culture, when there are actually more than 300 officially recognized tribes, distinct in many ways including language. Other examples of myths about Indians include the "first Thanksgiving" stories that were created in the 1890s to promote the "melting pot" theory of American social progress. Instead of repeating such myths, teaches should encourage classroom discussion of real and current Indian issues (such as land and fishing rights) as a means of teaching American Indian history and establishing Native Americans as a people. This document includes 10 references and a 4-item annotated list of essential resources. (TES) Institution Name: ERIC Clearinghouse on Rural Education and Small Schools, Charleston, WV. Article Body: The contribution of American Indians and Alaska Natives to American life reflects a long heritage, which includes the wide-spread use of Indian words that name geographic places in this nation. American Indians and Alaska Natives maintain their tribal traditions, religion, and languages. At the same time, they strive to assimilate modern technologies. Nonetheless, many students in American schools know comparatively little about the native populations of their own country. This Digest gives teachers realistic information about this growing population. It identifies some of the common myths about American Indians and Alaska Natives that contribute to curriculum bias. The concluding discussion suggests activities and resources to help elementary students--and their teachers--understand the realities of how Indians live today and how they lived in the past. THE ROLE OF ACCURATE INFORMATION Bias about Indians is often the result of inaccurate information. The realities of American Indian and Alaskan Native life are often oversimplified and distorted. Stylized classroom accounts of Indian life reinforce the "buckskin and feather" and the "Eskimo and igloo" stereotypes (Madison School District, 1978). With such instruction, students are certain to develop misguided impressions of Indians. If the Indian population were declining, this situation would be an "academic" problem. The Indian population, however, is growing (U.S. Bureau of the Census, 1989). Lack of knowledge about American Indians and Alaska Natives among the future generation of Americans will not serve the nation well. In textbooks, movies, and TV programs, American Indians and Alaska Natives have been treated in ways that tend both to overlook their dignity and to disgrace their heritage (Pepper, 1976). For example, Indians who defended their homeland from invaders (and who today seek to preserve their languages and cultures) have often been viewed as enemies of progress. In the context of history, they have been viewed as barriers to the settlement of the frontier by white people. In the present, they have been viewed as a "social problem," a drain on national resources. Teachers, in short, can be the victims of the instructional materials they count on. TEACHERS' DECISIONS AND CURRICULUM Teachers make many key instructional decisions every day, but few are consciously aware of the processes by which they make decisions (Manley-Casimir & Wassermann, 1989). Decisions often rest on personal experiences with unfamiliar cultures and ethnic groups' experiences that are often too limited to serve the goal of unbiased instruction. Only in recent years have Indian people themselves recognized their right to insist upon accurate and unbiased accounts of their own history and existence (National Education Association, 1983). With this recognition, however, more educators are realizing that all children must learn accurate information about historic and contemporary American Indian and Alaskan Native people. At the same time, educators have traditionally worried over curriculum materials that reflect a lack of interest in and understanding of American Indian and Alaskan Native cultures and history. Many educators, Indians as well as others, have given much effort to develop classroom materials; stereotyping is less common than it once was. Omission, distortion, and ethnocentrism are, however, still common (Council on Interracial Books for Children, 1977; Larsen, 1987). The following information should help teachers challenge the myths, distortions, stereotypes, and racist information that have been common fare in most textbooks and curriculum. MYTHS AND INFORMATION TO DISPEL THEM Myths about Indians are commonplace. Myths occur, for example, in history, law, sociology, and economics. They are spread through "innocent" disciplines, such as folklore. Brief examples follow: MYTH: American Indians and Alaska Natives are a similar group of people who share a common language and culture and live together in similar places. FACT: The United States government recognizes more than 300 American Indian tribes. Each has its own particular history, value system, government, language, and social ties that bind it together as a distinct people. MYTH: All American Indians and Alaskan Natives live on reservations. FACT: Nationwide, about 50 percent of the Indian population is classified as urban. Rural Indians are those who choose to live in nonmetropolitan areas, on or off reservations. In 1980 only 25 percent of American Indians lived on reservations (U.S. Bureau of the Census, 1989). MYTH: American Indians and Alaska Natives receive checks from the government just because they are Indian. FACT: Funds received from the government are earnings from Indian lands or other Indian resources. Education, health services, and other benefits are provided in treaties made with the United States government. These benefits are payments for American Indian and Alaskan Native lands. MYTH: The existing legal status of American Indians, their people, and their governments is the product of accepted principles of international law and equity. FACT: The "superior" right of European immigrants is based on the racist notion that Native peoples are savages. This myth, perhaps the most damaging of all, serves to excuse injustices done to Native peoples. MYTH: Indians are a defeated people. FACT: Courts have defined Indians as a "defeated" people. Most Indian tribal groups were not, in fact, defeated through armed combat. In most cases, the relationship with the federal government resulted from approximately 400 treaties signed with the United States government prior to 1871. The terms of these treaties remain in effect today. MYTH: The "Allotment Act" (the Dawes Act of 1887) was passed to civilize American Indians by making them private property owners. FACT: The Act was supposed to change Indians into European-type farmers. Private ownership, however, was contrary to the traditional Indian concept of shared ownership. Quite often, the land given to Indians was not suited to farming. Indians received no training, no equipment, and no supplies with which to take up the unfamiliar occupation. "Surplus" Indian lands (often of better quality) were sold to settlers. MYTH: Thanksgiving is a day of rejoicing that marks the advent of a mutually beneficial relationship between European settlers and Native peoples (see Ramsey, 1979). FACT: The "First Thanksgiving" stories were actually created in the 1890s and early 1900s to promote the "melting pot" theory of social progress (Larsen, 1987). They are substantially inaccurate (Valdes, 1986). Today, the ethnocentric image of Thanksgiving is reinforced extensively in the media, by religious groups, and other social institutions. This final example illustrates how teachers can--unwittingly--bring half-truths to the classroom. Actually, the "First American Thanksgiving" is an Indian tradition. It was probably first celebrated many thousands of years ago. Some Indian legends and traditions taught that the land and all things of nature must be respected and protected from overuse. Food was ritually respected in ceremonies that included prayers and the giving of thanks in honor of plants and animals. Thanksgiving, the American holiday, has always been a time of people coming together; so thanks have long been offered for the gift of fellowship among us all. Teachers have an important opportunity to present Thanksgiving as a time for appreciating American Indians in an unbiased perspective--as they really were and are. WHAT TEACHERS CAN DO Teachers, of course, can begin by presenting the facts to dispel myths. Many resources are available to help teachers conduct a "bubble-popping session" (see the annotated bibliography). A good way to start might be to teach first about Indians, using real-life issues on the local level. Then, instruction can expand to include the state, regional, and national contexts. Controversial issues should definitely be discussed. These issues include, for example, fishing rights, land claims, trust responsibility, education and health issues, and drug and alcohol abuse and recovery. When instruction is limited only to history and the study of artifacts, children get the impression that American Indians and Alaska Natives have disappeared from the world. They fail to learn that American Indians and Alaska Natives--like they themselves--are "real-time" beings. Historical information is important and necessary, but teachers can simply reverse the usual instructional sequence by treating present-day realities first. As part of the instruction, teachers can invite present-day Indian professionals to talk of current issues. Later they can invite local Indian elders to teach of their history. Activities such as mock treaties, in which issues and problems are examined, can inform and motivate students. Moreover, extending such activities can get students involved in their own "Roots"-style histories, perhaps based on the REACH Program (see annotated bibliography). Problems with bias are indeed widespread. A curriculum based on a factual approach, however, will respect Indians as a people and can foster understanding and acceptance in many ways. REFERENCES Council on Interracial Books for Children. (1977). Stereotypes, distortions and omissions in U.S. history books. NY: Council on Interracial Books for Children, Racism and Sexism Resource Center for Educators. (ERIC Document Reproduction Service No. ED 135 905) Larsen, C. (1986). Introduction. In C. Ross, W. Burton, & W. Bill, Teaching about Thanksgiving (pp. 1-8). Olympia, WA: Superintendent of Public Instruction. (ERIC Document Reproduction Service No. ED 283 660) Madison Metropolitan School District. (1978). Guidelines for the development of units on Native Americans. Madison, WI: Madison Metropolitan School District, Department of Human Relations. Manley-Casimir, M., & Wassermann, S. (1989). The teacher as a decision-maker. Childhood Education (Annual Theme Issue), 65(4), 288-293. National Education Association. (1983). American Indian/Alaskan Native Education: Quality in the Classroom. Washington, DC: National Education Association. (ERIC Document Reproduction Service No. ED 250 137) Pepper, F. (1976). Teaching the American Indian child in mainstream settings. In R. Jones (Ed.), Mainstreaming and the minority child (pp. 133-158). Reston, VA: Council for Exceptional Children. Ramsey, P. (1979). Beyond "Ten Little Indians" and turkeys: Alternative approaches to Thanksgiving. Young Children, 34(6), 28-32, 49-52. Stedman, R. (1982). Shadows of the Indian: Stereotypes of American culture, Norman, OK: University of Oklahoma. Valdes, J. (1986). Culture-bound: Bridging the cultural gap in language teaching. NY: Cambridge University Press. U.S. Bureau of the Census. (1989). We, the first Americans. Washington, DC: Department of Commerce, Bureau of the Census. ANNOTATED BIBLIOGRAPHY California State Department of Education. (1990). Handbook of Indian education. Sacramento, CA: California State Department of Education. American Indian Education Office, 721 Capitol Mall, P.O. Box 944272, Sacramento CA, 94244-2720. Update to the 1982 edition. Has an excellent section on the values, attitudes, and behaviors of American Indians. American Indian Institute. (1989). American Indian cultural lessons. Norman, OK: University of Oklahoma. 555 Constitution Ave., Norman, OK 73037. A 300-page book of lessons in all subject areas for students from preschool through high school. REACH Center. (1987). Project REACH: Respecting our Ethnic and Cultural Heritage. Arlington, WA: REACH Center. 239 North McLeod, Arlington, Washington 98223. Excellent training program and guide for multicultural studies that reflect American Indian, Asian, Black, and Mexican American experiences. Slapin, B., & Seale, D. (Eds.). (1989). Books without bias: Through Indian eyes. Berkeley, CA: Oyate. 2702 Matthews Street, Berkeley, CA 94702. A 450-page collection of poems, stories, and articles for unbiased reading and instruction. Contains reviews of 110 children's books and a variety of other resources. Prepared by Floy C. Pepper, educational consultant, Tigard, OR. This publication was prepared with funding from the U.S. Department of Education, Office of Educational Research and Improvement, under contract no. RI-88-062016. The opinions expressed herein do not necessarily reflect the positions or policies of the Office of Educational Research and Improvement or the Department of Education. ----- This digest was created by ERIC, the Educational Information Resources Center. For more information about ERIC, contact Access ERIC 1-800-USE-ERIC. --------- "RE: Leonard Peltier - A Case History" --------- From: LISA STALNAKER HELLWIG Subj: Leonard Peltier - A Case History Mailing List: NATIVE-L FREE LEONARD PELTIER - 18 YEARS IS FAR TOO LONG! Leonard Peltier - Then to Now - A Case History "The only way to deal with the Indian problem in South Dakota," said William Janklow, then South Dakota deputy attorney general, "is to put a gun to the American Indian Movement leaders' heads and pull the trigger." (Churchill and Vanderwall, _The Other Side_, p 19) This was the consensus of many law enforcement officials working on or near the Pine Ridge Indian Reservation during the 1970s. For Native American people, 1972 through 1976 is commonly referred to as the "reign of terror". During these years, Native people were subjected to terrorism beyond comprehension. The American Indian Movement was established to bring hope to the people. These men and women banded together to fight for treaty and land rights, religious freedom and cultural survival. Author Peter Mattheiessen states in his book _In the Spirit of Crazy Horse_, "...that the warrior spirit had restored identity and pride to thousands of defeated people and inspired attempts to resurrect the dying language and culture." (xxiv) In 1972, Richard (Dick) Wilson was elected Tribal Chairman with less than 20% of the vote (but 100% support of the U.S. government). Native Americans began suffering atrocities at the hands of Wilson, his GOON Squad and the FBI. Dick Wilson immediately began to misappropriate funds from the U.S. government to arm, equip and pay a private army known as the Guardians of the Oglala Nation (GOONS). The FBI was well aware of the GOON Squad, and helped train these individuals to "keep peace" on the reservation. "And though threatened repeatedly with impeachment by his own Tribal Council (there were more signatures on one petition to impeach Wilson than people who had voted for him in the first place), Wilson was staunchly supported by the BIA and FBI as well; the Justice Department was only too happy to endorse this serviceable Indian who requested them to attack AIM members and offered the services of his own goons to do the job." (Matthiessen, p.61) However, during this time, many younger Indians, with the help of AIM and their elders, began returning to their traditions and culture. There was still some hope, but then the FBI quadrupled their forces on and near the reservation and the reign of terror was in full swing. By 1975 western South Dakota had the highest ratio of agents to citizens in the United States, and between 1972 and 1976 over 200 AIM members and supporters were assaulted or murdered. According to statistics, "the violent death rate, based on documented political deaths, on the Pine Ridge Reservation was 170 per 100,000 people in comparison to Detroit in 1974, then considered the murder capital of the United States which demonstrated a violent death rate, for all causes, of only 20.2 per 100,000." (Churchill and Vanderwall, p. 14) In June of 1975, at the request of traditional leaders, AIM members arrived at Pine Ridge to set up a spiritual camp on the Jumping Bull Ranch to help protect people from the murders and beatings. On June 26th, 1975 two FBI agents, Ronald Williams and Jack Coler, followed a red pick-up truck onto the Jumping Bull property claiming to be in pursuit of Jimmy Eagle, a boy who had stolen a pair of used cowboy boots. The red pick-up truck stopped and the passengers got out. No one is clear as to who fired first, but at approximately 11:50 am the first record of the firefight erupting was heard over the radio at FBI headquarters. When AIM members at the camp heard the gunshots they though they were under attack by the goons. AIM members rushed to the top of the hill and began firing to protect the elders, women and children who were housed in the area. By 12:30 pm "police reinforcements were coming from all directions, together with BIA personnel, FBI, white vigilantes and local onlookers, and at least five roadblocks had been set up to secure the area." (Matthiessen, p. 179) Except for the deaths of agents Coler and Williams and AIM member Joe Stuntz, everyone escaped injury. The murder of Joe STuntz has never been investigated but the deaths of the agents launched the largest manhunt in FBI history. On September 5, 1975 "approximately 100 agents in full combat gear, covered by four attack helicopters, surrounded and occupied the Running and Crow Dog residences on Rosebud engaging in arrest...and warrantless searches of both properties." (Churchill and Vanderwall, p. 18) Though many people were originally targeted, only four were indicted, Bob Robideau, Dino Butler, Jimmy Eagle and Leonard Peltier. Robideau and Butler were tried in Cedar Rapids, Iowa before judge Edward McManus. The jury ruled self-dense and both defendants were acquitted on all charges. Noting the lack of evidence and significant amount of FBI misconduct, jury foreman Bolin stated about the government, "...I think if those guys would go back and look objectively at the evidence...I don't think they could come to any different conclusion..." (Sr 114/CR 244/Bolin Interview). Early on in the investigation it became clear that Leonard Peltier was the FBI's main target; a July 7, 1975 teletype received years after his trial revealed that the government had planned "to develop information to lock Peltier...into the case." After losing the Bulter, Robideau trial all charges against Jimmy Eagle were dropped so that the "full prosecutive weight of the federal government could be directed against Leonard Peltier" (August 10, 1976 FBI memorandum). Leonard Peltier, feeling he would not get a fair trial in the U.S. fled to Canada. In 1976, he was fraudulently extradited back by the knowing use of false and contradictory affidavits signed by Myrtle Poor Bear, a woman with a long history of mental illness. Poor Bear later recanted stating that she had been threatened and coerced by the FBI into signing them. After reaching conclusions unfavorable to the prosecution, Judge McManus was arbitrarily replaced by Judge Paul Benson. Judge Benson had a record of personal investment in Indian lands and a well known dislike for Native people. At trial, the FBI "set about fabricating a 'factual' basis of no tangible evidence whatsoever that Williams and Coler had been killed by shots fired by a .223 caliber AR15 rifle." (Churchill and Vanderwall, p 294) The evidence produced was a single shell casing found in the trunk of Coler's car. From there the FBI testified that it could link the casing to the gun that Peltier allegedly carried on June 26th. Four years later, the October 2, 1975 teletype was released stating that the .223 casing was not identifiable with the alleged murder weapon. The second piece of evidence highly relied upon was a red and white van which was ostensibly linked to Peltier and mysteriously appeared during his trial while evidence of the red pick-up originally pursued onto the ranch was ignored and withheld from the jury. Today the radio communications of that pursuit are still being withheld. Lynn Crooks, prosecutor, closed his argument by stating: "I think my argument can be summed up in a very brief paragraph...We have proved the cold-blooded, brutal murder of two human beings...We have proven beyond a reasonable doubt that Leonard Peltier was responsible for these senseless, brutal, cowardly murders...we proved that he went down to the bodies and executed these two young men at pointblank range. Ladies and gentlemen, that's murder in the first degree. (Trial Transcript, 1977, p. 5019) In 1981 Leonard Peltier's attorneys filed a Freedom of Information Act (FOIA) law suit which resulted in the release of some 12,000 pages of documentation. Another 6,000 pages were withheld under the guise of "national security". The receiving of the Oct. 2 teletype regarding the ballistics information led to the filing of an appeal before Judge Benson in 1982. "Since certain documents obtained also revealed what appear to have been improper pretrial meetings between the prosecution, the FBI, and Benson, the judge was simultaneously asked to remove himself from further involvement in the proceedings." (Churchill and Vanderwall, p. 295) Both requests were denied. A new appeal was filed with the Eighth Circuit and on April 4, 1984, the appeals court reversed Benson's decision and ordered an evidentiary hearing on the ballistics evidence. The hearing was held in Bismarck, North Dakota in late October, 1984. Although the FBI admittedly perjured themselves and the prosecution failed to explain the conflict between the evidence and statements made during Peltier's trial, Judge Benson ruled that Peltier's conviction would stand. Not surprised, the defense team went back to the Eighth Circuit and in "oral arguments heard before the court on October 15, 1985, prosecutor Lynn Crooks was forced to abandon his flamboyant assertions made at the trial...Instead, as Crooks now admitted, the government didn't really know who shot those agents. This he was willing to concede that the murder case conjured up against the defendant...no longer really existed." (Church and VAnderwall, p. 298). Almost a full year later, the court decided "We recognize the improper conduct on the part of some FBI agents, but we are reluctant to impute even further improprieties to them" (US Court of Appeals, Eighth Circuit, October 11, 1986, p. 16). The judicial system had again left Peltier with a double life sentence for crimes the evidence cannot support. On October 5, 1987 the Supreme Court refused to review the case. Judge Gerald Heaney, the Circuit Judge who wrote in the 1987 decision, later wrote the President requesting "favorable action...in the Leonard Peltier case..." because he felt "FBI used improper tactics in securing Peltier's extradition from Canada and in trying the Peltier case" (April 18, 1991). November 9, 1992 marked the final appeal for Leonard Peltier. The following statements were take directly from the oral arguments transcript at page 12. During these arguments prosecutor Crooks stated again "we don't know who shot those agents". When the court asked "What do you mean by 'know'?" there followed: Crooks...we did not have any direct evidence that one individual as opposed to another one pulled the trigger... Judge...That seems to me is quite significant, for it's one thing to say we don't know but if all you're saying is...we do not have any direct evidence that it was Mr. Peltier who shot them, that's quite (a) different thing because your whole case is based on circumstantial evidence. Despite the clear invitation from the judge for the government to say it proved Peltier fired the fatal shots by circumstantial evidence, government counsel answered: Crooks...we did not prove it..what we argued to the jury was quite simply that this man was a guilty participant in a murder...(please see original transcript closing statement by Lynn Crooks, above). ..We tried the case with facts available. Period. The facts available did not give us direct evidence as to who did the coup-de-grace. They simply didn't. It simply didn't. It wasn't argued simply because there was no direct evidence upon which we could make a factual argument. We argued inferences...but that's not the same thing as saying that we had direct evidence that Mr. Peltier was the one that squeezed off the final rounds... In the October 1987 decision, the Eighth Circuit Court of Appeals rejected Crooks' assertions concerning this aiding and abetting theory, writing "We could have resolved this issue without great difficulty if the government had presented the case against Peltier on the theory that he was an aider and abettor...but this is not the government's theory. Its theory, accepted by the jury and the judge, was that Peltier killed the two FBI agents at pointblank range..." (US v Peltier, p7). July 7, 1993 brought the most recent decision from the Eighth Circuit. Again, a denial. This decision rests on the following standards; arguments of misconduct either had been litigated before or should or could have been and that the government tried the case on alternate theories of close up murder, close up aiding and abetting, or long range aiding and abetting, thus asked us to forget the reign or terror, the illegal extradition, the mental torture and coercion of witnesses, the perjury of FBI agents, the withholding of exculpatory evidence, the fabrication of a murder weapon, and the concession by the government prosecutor that there is no real evidence against Leonard Peltier. The outcome states that Leonard Peltier was tried on an "either/or" theory though research of the case proves that this is completely false. He continues to serve twice his life in prison and persists in providing for his people, encouraging education, health and economic reform. The Constitution should apply to all citizens. Why then does it not apply to Leonard Peltier? For more information on what you can do to help Leonard Peltier, please EMAIL me at LHELLWI@DELPHI.COM. Thank you, Lisa Hellwig, LPSG/Lake in the Hills, IL --------- "RE: Mt. Graham" --------- From: Michele Lord Subj: Mt. Graham Mailing List: NATIVE-L [There is an International Day of Action planned for April 5, 1994. Actions are already planned in over 50 cities. For information contact: Naomi- naomi@indirect.com -Michele] --------------------------------------------------------------------- ~From: WASATCH AREA VOICES EXPRESS ~Subject: WAVE Mount Graham: What's The Deal? Message-ID: <53917E4206FF80190D@cc.weber.edu> Wasatch Area Voices Express (W.A.V.E.) Volume #1 Issue #4 MOUNT GRAHAM: WHAT'S THE DEAL? by Shane Jimerfield and Naomi Mudge with help from Dave Hodges, Kerry Vachta, and Matt Peters SPIRITUALITY Once part of the San Carlos Apache Reservation, dzil n'chaa si an (Big Seated Mountain, Mount Graham) is still a cornerstone of San Carlos theology. Four mountain spirits and their assistant, collectively known as the gaan, emerged from dzil n'chaa si an and will always live there. The gaan are represented in Apache ceremonies as the famous Crown Dancers. The assistant to the spirits swings a spirit catcher, which calls the wind. Both the gaan and Mt. Graham are associated with wind and weather. A warm July day atop Mt. Graham can turn from sunshine to hailstorm and back as quick as you can say, "Geronimo." The San Carlos Apache are reluctant to speak about their religion and sacred sites. The already-difficult task of explaining to Westerners their complex theology is compounded by a hesitancy to speak of sacred things. To save their mountain, then, they must go against a stigma of not talking about it. Meanwhile, an astronomer from the Vatican recently stated that Native beliefs are "a kind of religiosity to which I cannot subscribe and which must be suppressed with all the force that we can muster." BIODIVERSITY The southwestern U.S. has special geographic features known as sky-islands. These are isolated mountain ranges, some of which extend from desert at the base to forests at the summit in an amazingly rapid upward thrust. Mt. Graham is such an island, but unique in that it ranges from the Sonoran desert at the base -- passing through five life zones -- to Canadian Boreal forest at the summit, making it a true national treasure. The forest became isolated from other boreal forests over 9000 years ago, creating a land-locked Galapagos. Over 18 endemic plants and animals have evolved unique to Mt. Graham, hence giving the Mt. Graham Red Squirrel (MGRS) sub-species status. Due to its small population, the MGRS has been listed and protected (yeah, right) under the Endangered Species Act (ESA). The ESA also protects other critters that inhabit Mt. Graham: the threatened Mexican Spotted Owl and the endangered Apache Trout. Several other rare and endemic plants have evolved, isolated, on the sacred mountain. HISTORY 1983: As Arizona Wilderness Bill is compiled, Mt. Graham is withdrawn and designated astrophysical research area, by the request of Smithsonian Institute and University of Arizona (UA), who had already begun site-testing on mountain (bulldozing a Native American shrine in the process). 1984: UA proposes building 18 telescopes on high peaks, which would effectively fragment the entire, relatively-virgin boreal forest summit. 1985: U.S. Forest Service (USFS) begins National Environmental Policy Act (NEPA) process on Mt. Graham. Telescope opposition groups form. UA's Office of Arid Lands says area is too ecologically sensitive to be developed. 1986: U.S. Fish & Wildlife Service (FWS) asks MGRS be listed as endangered. UA is first university to oppose listing of an endangered species. During NEPA process, Arizona congressional delegation pressures USFS to expand project beyond proposed five telescopes. MGRS population estimated at 328 individuals. 1987: Arizona Game & Fish Department states opposition to development of mountain. MGRS officially listed as endangered species. USFS releases Biological Opinion, limiting project to five telescopes on High Peak and stating any development on Emerald Peak (where UA is building) will cause irrevocable harm. In October, USFS gives in to Senator DeConcini's pressures to move project to Emerald Peak -- no public comment is allowed. University of Texas withdraws from project. MGRS population drops to 246. 1988: Biological Opinion rewritten after FWS Regional Director meets with UA representatives -- report calls for the building of one of the most destructive two-mile roads in North America on Emerald Peak. UA begins 11-week lobbying campaign, spending $1 million in public funds. Without public hearings, Arizona congressional delegation attaches rider onto Arizona-Idaho Conservation Act (AICA) exempting three telescopes on Emerald Peak from NEPA and unwittingly incorporating a fraudulent Biological Opinion. UA is first university to get exemption from NEPA and first to ask. University of Chicago withdraws from project. MGRS population down to 215. 1991: The Smithsonian Institute withdraws. Harvard University withdraws. Ohio State University withdraws. 1992: The Vatican, Max Planck Institute (Germany), and Arcetri Observatory (Italy) are only partners remaining (no U.S. partners). UA is first university to oppose Native American Religious Freedom in court. RESISTANCE/OPPOSITION Opposition to the project comes from groups as tame as Audubon Society to those as wild as Earth First! Hundreds of protests have taken place all the way from the UA campus to various European cities. Ohio State backed out largely due to student protest. In October 1992, 150 UA students took over the Steward Observatory on campus, resulting in four arrests. Last fall, the dedication of two telescopes was delayed by a 35-foot log tripod blocking the road with a young Apache SEAC activist seated on top. On December 7, UA illegally cut 250 trees on East Emerald Peak (10,477) to begin geological testing for the Columbus telescope. Three campuses saw immediate action by SEAC, including UA, University of Pittsburgh (where six students occupied the Chancellor's office for over 8 hours before being removed by police), and Michigan State University. And opposition continues. If this project goes forth, a dangerous precedent will be set for others who would circumvent environmental laws. We will show UA, the Vatican, and the Federal Government that the environment is NOT FOR SALE. As students, we fight to prevent misuse of school funds, misconduct by administrators, and to protect the integrity of academia. Institutions of higher learning cannot be allowed to sacrifice one branch of science for another. If these schools are truly OUR schools, we will not allow them to commit cultural and environmental genocide. ACTION (What You Can Do) First, come visit dzil n'chaa si an! Attend SEAC-otopia, a gathering to be held June 12-18. Contact us for more info. Next, invite some friends over for a vegan potluck, and crank out a bunch of letters or phone calls to: President Manuel Pacheco, Administration 712, UA, Tucson, AZ, 85721, 602-621-5511, pacheco@ccit.arizona.edu Vice President for Research Michael Cusanovich, 602-621-3513, cusanovich@ccit.arizona.edu Buddy Powell, UA Steward Observatory, 602-621-1531, bpowell@as.arizona.edu Chancellor Peter McPherson, 450 Administration Bldg, MSU, East Lansing, MI, 48824, 517-355-6560, preo1@msu.bitnet Chancellor Dennis O'Connor, 107 Cathedral of Learning, U of Pittsburgh, Pittsburgh, PA, 15260, 412-624-4200 Cardinal Sabastiano Baggio, Vatican Observatory, Vatican City, 00187 Rome, Italy For more information contact SEAC-Southwest, PO Box 1891, Tucson, AZ 85702, (602) 795-2527, E-mail: seac-sw@indirect.com in LOVE and RAGE, for PEACE and STRENGTH, Student Environmental Action Coalition (SEAC) +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ - CopyLeft 1993 by Wasatch Area Voices Express (W.A.V.E.) Distribute this article freely, but drop a line to let us know if you do. [From: WAVE@cc.weber.edu Thu Mar 17 01:02:44 1994 To: gars@genie.geis.com Sub: Re: copyleft message > This message is being sent in compliance with your copyleft request > attached to the piece titled "Mt. Graham. What's the Deal?" > I have included this article in a newsletter I distribute on GEnie > and to internet subscribers (free, but I require a request message), > titled Wotanging Ikche. Wotanging Ikche is composed largely of > articles available on internet newsgroups and associated mailing > lists plus some original articles and a weekly powwow list. > Mitaquye Oyasin! Night Owl Hey, thanks a lot for reprinting it! We appreciate it and hope your readers will enjoy it. Johnn Staff of WAVE ] W.A.V.E. is produced by a collective of students, staff, and faculty from Weber State University, and members of the surrounding Ogden, Utah, community. To receive more information about W.A.V.E. (e.g., getting a postal or email subscription, submitting a "Letter To WAVE", joining the WAVE e-mail list/network, making a donation (!), or submitting material to be published, etc., etc.), send a message to We welcome all input. Thank you! SAVE THE W.A.V.E.!!!!! Make a donation! ~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*+ "When we walk upon Mother Earth, we always plant our feet carefully because we know the faces of our future generations are looking up at us from beneath the ground. We never forget them." -Oren Lyons, Onondaga Nation ~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+~* milo@scicom.alphacdc.com Michele Lord Alpha Institute +*+ +*+ +*+ +*+ +*+ +*+ --------- "RE: Senate Committee on Indian Affairs" --------- From: NIHCU.bitnet!HQE Subj: Senate Committee on Indian Affairs Mailing List: NATIVE-L Some time ago someone asked for the names of the senators who were on the Senate Select Committee for Indian Affairs. First, there is no such Select Committee; it is a regular committee and here are the names of the members: Daniel K. Inouye, Hawaii (Chair) Dennis DeConcini, Arizona Thomas A. Daschle, South Dakota Kent Conrad, North Dakota Harry Reid, Nevada Paul Simon, Illinois Daniel K. Akaka, Hawaii Paul D. Wellstone, Minnesota Byron L. Dorgan, North Dakota Ben Nighthorse Campbell, Colorado ALL DEMOCRATS John McCain, Arizona Frank H. Murkowski, Alaska Thad Cochran, Mississippi Slade Gorton, Washington Pete V. Domenici, New Mexico Nancy L. Kassenbaum, Kansas Don Nickels, Oklahoma Mark O. Hatfield, Oregon ALL REPUBLICANS The committee meets in Room SH-838 on the first Wednsday of each month while Congress is in session. The telephone number is 224-2251 ----------------------------------------------------------- This type of information can always be obtained from "The Congressional Directory" a publication of the Congress of the United States and available at any government printing office or bookstore. ----------------------------------------------------------- Helen Engle, Archivist, National Archives-New England Region 380 Trapelo Rd., Waltham, MA 02154 (617) 647-8100