_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' 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 023 O o O __/_ / ) (___/ / ( (___, 4 June 1994 O o O ( N E W S ) O This issue contains articles from NATIVE-L and NATCHAT Mailing Lists, Usenet alt.native Newsgroup, 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 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. "Praise, flattery, exaggerated manners and fine, high-sounding words were no part of Lakota politeness. Excessive manners were put down as insincere, and the constant talker was considered rude and thoughtless. Conversation was never begun at once, or in a hurried manner. "No one was quick with a question, no matter how important, and no one was pressed for an answer. A pause giving time for thought was the truly courteous way of beginning and conducting a conversation." __ Chief Luther Standing Bear, Teton +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Much of this issue is devoted to the plight of Mohawk at Oka-Kanesatake, and Hawai'i Natives seeking redress for stolen lands. Look also at the Cree and Innu as Canada proceeds with a dam project that will drive the final death blow to their way of life. What happens to these brothers and sisters will have a direct impact on each of us and those who follow. Any time the circle is broken anywhere by anyone or any people all suffer. Pray for just solutions. Do what you can to help those who struggle in these wars. If you do not care for yourself, care for the seven generations before and the seven generations to follow. Mitakuye Oyasin! Night Owl , , (*,*) Gary Night Owl gars%owlstar.UUCP@mathcs.emory.edu (`-') P. O. Box 672168 gars@genie.geis.com ===w=w=== Marietta, GA 30067, U.S.A. gars@netcom.com ------------------ clip here for news feature -- 8< ----------- --------- "RE: Moratorium Support" --------- Date: Wed, 25 May 1994 22:04:21 GMT From: kibby@news.unr.edu (Larry Kibby) Subj: Moratorium Support Newsgroup: alt.native MORATORIUM SUPPORT Granted, Mining operations provide a source of income, not only for the private sector, but provides a stable revenue for local and state governments, there is no question in view of those facts that have been provided. The 1872 Mining Law however has outlived its time, no longer should the 1872 Mining Law be given any legal recognition and a change in the Mining policy should be advocated now. Ownership of land by foreign governments will have a direct impact on all efforts to preserve and protect the ceremonial and burial grounds of all Native American Indian people and will have the same sort of impact on non-Indian efforts to preserve and protect their heritage. A Moratorium against all Mining Patents, should be put into place immediately, in order to prohibit the selling of any further land to foreign governments. Reasons for a Moratorium are: (1) All Native American Indian Tribes need to be guaranteed their constit- utional rights, in order to complete their inventory of those lands having a religious and cultural value of importance to their past and future. (2) Non-Indian organizations need to be guaranteed their constitutional rights to complete their inventory of those lands having a value of importance to America's Heritage. (3) The U.S. Department of the Interior, Bureau of Land Management does need ample time to enhance their inventory of the lands in order to promote the safe-guarding of the Cultural Resources of the Native American Indian and America's Heritage. (4) The Department of Agriculture, U.S. Forest Service, does need ample time to enhance their inventory of the lands in order to promote the safe- guarding of the Cultural Resources of the Native American Indian and America's Heritage. (5) The Department of Fish and Wildlife, does need ample time to enhance their inventory regarding the lands in order to safe-guard migration routes and water sources. (6) Archaeologist and Anthropologist need to enhance their constitutional right to assist in the effort of preserving and protecting all of America's past, present and future, to be made so that future generations will have a wisdom, knowledge and understanding of times gone by, that were wiped-out by modern progress. This Moratorium should in no way contain any language that should halt or hinder on-going Mining Operations, but be made clear, to prohibit the selling of any further land to foreign governments and to enhance the preservation and protection of all America's Great Heritage. --------- "RE: Prime Minister Says Quebec Should Remain" --------- Date: May-25-94 15:09:00 From: Frosty Deere (frosty.deere@f502.n167.z1.fidonet.org) Subj: Prime Minister Says Quebec Should Remain FidoNet Indian Affairs Conference TU THANH HA GAZETTE OTTAWA BUREAU OTTAWA - If Quebec wants to ensure the integrity of its territory, Prime Minister Jean Chr‚tien said yesterday, it should remain in Canada. Chr‚tien made his comments as the House of Commons convened for the first time since Indian Affairs Minister Ron Irwin created a furor by saying that Quebec aboriginals can separate, too, if the province leaves Canada. "As long as Quebec stays part of Canada, no one can change Quebec's borders without the assent of Quebec," Chr‚tien said. "It's the best protection Quebec could ever have." The opposition Bloc Queb‚cois charged that Chr‚tien was making "a veiled threat" but could not get the prime minister to elaborate. Asked by the Bloc and the Reform Party, Chr‚tien mostly ducked the issue, sticking to his public policy of avoiding constitutional debate. But when asked about the right of Quebec to self-determination, Chr‚tien said it depended on the clarity of an eventual referendum question. Bloc leader Lucien Bouchard said that meant Chr‚tien wanted to give himself a way out, should Quebecers end up voting yes to separation. "I see Mr. Chretien wants to keep a margin of manoeuvre in case he won't respect the will of Quebecers," said Bouchard.The man who started the latest flare-up, is Irwin, said yesterday that he would not take back his comments. But he declined to discuss the issue, when asked by reporters, and tried to stick to his party's line that voters want to hear about job-creation, not constitution. Reform leader Preston Manning complained that the federal government's unwillingness to debate the constitution creates a "national-unity vacuum" at a time when Quebecers might be ready to elect a sovereignist government. A Parti Quebecqois victory this fall would lead to a spring referendum on separation. Manning suggested that aboriginals themselves could hold a referendum to decide whether to stay in a sovereign Quebec. "That's a democratic way of trying to settle those kinds of issues.", he told reporters. But that would be unacceptable for sovereignists, who argue that, by signing the l975 James Bay and Northern Quebec Agreement, the province's Inuit and Cree nations have extinguished their territorial claims. "The natives of Quebec don't have a right of self-determination. It doesn't belong to them," Bouchard said. --- SLMAIL v3.0 (#1349) Origin: Igloo Station (514) 632-5556 (1:167/502) ------- "RE: Oka-Kanesatake: Old Wounds Resurface" ------- Date: Mon, 30 May 1994 18:22:39 GMT From: 3200AEMO@vm1.ulaval.ca (EMOND) Subj: Oka-Kanesatake: old wounds resurface Newsgroup: soc.culture.native OKA-KANESATAKE: AN OLD CONFLICT RESURFACE IN CANADA by Andre Emond Laval University Quebec, Canada Thursday, May the 27th, some Mohawks, belonging to the Kanesatake community, began alteration works in order to enlarge a too small, and already filled, mohawk's cemetery. For those who don't remember, or simply never knew, this cemetery was the focal point of the 1990 Oka-Kanesatake crisis. At that time, Mohawks fought to stop trees cutting on the burial land. The cutting was to add nine holes to an adjoining golf course. The army was called in, put an end to the standoff between warriors and policemen, without anyone being shot, and everybody returned home. But the fight succeeded, in one sense, seeing that the trees are still there. And Golf players had to be content with their existing nine holes golf course. The cemetery borders a road leading to the same golf course. Today's works are destroying this road and encroach upon lands on the opposite side. Ironically, they imply cutting trees. Needless to say, governmental authorities are not happy. After the 1990 crisis, people were supposed to negotiate a settlement. Very little has been done since, surely because the conflict is much more than a fight for a small parcel of land in and around the cemetery. In reality, Mohawks' claim includes all what was known long ago as the Seigniory of the Lake of Two Mountains, a large domain of about four hundred square miles near Montreal. It is a populated area where you can find Montreal's biggest airport. The seigniory was created by successive grants from the King of France, in 1717, 1718, 1733 and 1735. These grants purported to convey, to the ecclesiastics of the Seminary of St. Sulpice, land forming part of the seigniory, with a full proprietary title, but on the condition that they should take care of a certain mission they had founded among the Indians in the neighbourhood (Algonquin and Iroquois Indians). The mission was first situated on a mountain that is now part of Montreal. Because alcohol was too easily available, it has been moved away in 1717. Oka-Kanesatake had been the final destination. Consequently, the seigniory was not, properly speaking, ancestral land to the Indians inhabiting the mission. The Mohawks contended, and still do, that they possessed proprietary rights, or, at least, rights of occupation; an assertion that had been contested by the Seminary. This controversy concerning the title to the seigniory had existed for upwards of a century, before the Privy Council, which was the highest court in the British Empire, decided that the ecclesiastics, and not the Indians, were the true owners. This decision has been published in 1912 under the name Corinthe v. Seminary of St. Sulpice. Despite Privy Council's ruling, the Mohawk community continued to claim the territory. Their voices , however, didn't carry very far. Even before 1990, the canadian government acknowledged that there was a political problem. It tried, probably not very vigorously, to reach an agreement. The 1990 crisis was like an awakening call. Federal representatives are now in the process of buying lands, from non-Indian residents of Kanesatake, to be in a position to create a reserve. That isn't good enough, from Jerry Peltier's point of view. Mr. Peltier is chief of the band Council. He wants to negotiate, yes, but solely on the basis of the whole ancient seigniory title. I suppose that the current events may be seen as a way to break the stalemate, to create a precedent. If it is simply a way to make progress, it is a very risky one. Quebec officials, who are responsible for law enforcement, say that they will have to react, by force if necessary, to stop what is considered, among non-Indians, as illegal acts. The present conditions open the door to violence. Lets hope that negotiations prevail. ------- "RE: Oka-Kanesatake Updates" ------- Date: 94/05/27 21:57 From: Art Horovitch (a.horovitch@genie.geis.com) Subj: Oka-Kanesatake Updates GE Electronic Mail Update on Kahnesatake --------------------- May 25: Chief Gerry Peltier of the Kahnesatake Mohawks says work is proceeding to clear land on the Oka golf course to enlarge the Native cemetery. The land is claimed by the Mohawks as part of Kahnesatake. May 26: (morning) Mohawks begin tearing up one lane of the road leading into the golf course with construction equipment. One lane (of the divided road) is left for access to the course. Chief Peltier claims the town council of Oka was notified in 1988 that the Mohawks would need to expand their cemetery, and requested meetings with the town council to discuss the issue. No response was forthcoming from the town. Mayor Jean Ouellet of Oka launches a formal complaint with the Surete de Quebec regarding the damage done to the road which was almost encircling the cemetery as it proceeded onto the golf course. Chief Peltier declares that a 260 square mile area around Kahnesatake is being claimed by the Mohawks as their traditional land. This encompasses a major international airport, and many bedroom communities of Montreal. May26 (afternoon): In my discussion with a traditional member of the community, it is indicated that Chief Peltier does not have the support of a large number of people in the community. In fact a petition to have him removed from the post had been circulated last year and it had close to 400 signatures out of the approximately 900 adults in the community. It is suggested that this confrontation is not necessary and it would make more sense to build a new cemetery elsewhere in the community. Peltier's move is seen by the traditional people as a move to get more money out of Ottawa for the band council. May 27: French newspapers in Montreal condemn the actions of the Mohawks. One headlines : "The trench gets deeper", a reference to the fact that the Mohawks are tearing up the road to the golf course, and also an allegation to the trenches built by the Warriors in the Pines during the 1990 crisis. Chief Peltier says he will not negotiate with a federal mediator appointed by Indian Affairs Minister Ron Irwin until the federal government sends the money to the band council that had been promised earlier for housing, and which had been cut off last fall. The Surete de Quebec say they cannot intervene in the dispute, even though a complaint had been lodged by the mayor. They are referring the complaint to the Solicitor General's office. A CBC radio phone-in program asks the question, "Are you in favor of what the Mohawks are doing?" Guests are a town councillor from Oka and Chief Peltier. About 80% of the callers agree with the actions of the Mohawks and many say it long past due to have an equitable settlement for the Mohawks. Date: 94/05/30 18:38 May 30, 1994 Kahnesatake Update ------------------ Work has resumed on clearing land to expand the Mohawk cemetery, land which the town of Oka claims the Mohawks have no right to. Premier Daniel Johnson of Quebec has said the law will be applied equally across the province including Oka. In response, Chief Gerry Peltier was quoted on CBC radio as saying, "He can talk about the law, but this is the reality in Kahnesatake: No one working on the clearing is armed, but that can be changed very quickly. Force will be met with force." Peltier continued, "We are not going to meet with the federal mediator, because we know what he is going to say already. His mandate is to satisfy the claims of the town of Oka and the claims of the non-aboriginal population of Quebec." The federal mediator, Michel Robert has called a news conference for this afternoon. Late news indicates he has called on all parties to settle the dispute over the cemetery and access to the golf course peacefully, then the government can get onto the more important issues of housing, land claims and self government. Quebec minister of Native Affairs, Christos Sirros has also called a news conference for this afternoon. He has order the police to restore order at Oka but he says they will not go in with guns blazing. Date: 94/06/01 08:01 May 31 . CBC radio in Montreal conducted an interview with Debbie Etienne, a long- time resident of Kahnesatake and a traditionalist. It was apparent from the interview that the deep divisions between the traditionalists and the elected Band Council have started to come out into the open, under the pressure of a possible confrontation with the police. While Etienne agrees that the cemetery has to be expanded, she is not in favor of the confrontational methods adopted by Chief Peltier. She also suggests that a different area be found where a new cemetery could be built, one which does not necessitate cutting down so many trees. She says there has been virtually no consultation with the community on the issue. Chief Peltier has broken Mohawk law (the Great Law of Peace) by not listening to many people in the community. Etienne also claims that there has been clear- cutting of the pine trees, something which Peltier denies. Etienne feels that everything that they fought for in 1990 is being thrown away. One of the most powerful argument the Mohawks made at that time was that the Pines were sacred because they had been planted by previous generations some 90- 100 years ago, and they were against the golf course expansion which would have meant cutting the trees. A fact not widely known is that Chief Peltier himself is not Mohawk, but Ojibway. If a confrontation becomes violent, as it did in 1990, he can leave, as did most of the band council in the last crisis. This would leave the entire community to contend with the results of the confrontation. Etienne asked, "If the SQ comes in again, is Mr. Peltier going to be on the front line? I doubt it." June 1. Public Security minister Robert Middlemiss says that the police are taking a low key approach to the problem. They are observing the activities in the Pines, have identified a number of the individuals involved in the clearing and have served summons for those people to appear in court in July. The police say they are applying the law, but in a common sense way. The situation appears quiet today. Native Affairs Minister Christos Sirros says. "We want to solve the Oka crisis of 1994 by negotiation, not have a repeat of 1990.) The tone of news reports today indicate that the confrontational aspect of the crisis may be coming to an end. --------- "RE: Mohawks Protest Against Casino Plans" --------- Date: May-25-94 13:58:00 From: Frosty Deere (frosty.deere@f502.n167.z1.fidonet.org) Subj: Mohawks Protest Against Casino Plans FidoNet Indian Affairs Conference ANDY RIGA, THE GAZETTE Kahnawake residents came out on to their doorsteps yesterday to watch 50 Mohawk traditionalists march through the streets denouncing plans to build a casino on the reserve. Beating drums, chanting and honking car horns, the protesters had a clear message: legalized gambling would devastate their people and chip away at treaty rights. "Living off others' hard luck is not the Indian way," proclaimed one of the demonstrators' handmade cardboard placards. Other placards said a casino would be a magnet for organized crime, drugs and prostitution. The Kahnawake Mohawk Council and Grand Casinos Inc., a U.S. casino operator and developer, are spearheading the move to build a $ 154 million casino on the South Shore reserve. Residents will probably vote on the issue during band council elections on July 2, a council member said yesterday. Reaction from onlookers during yesterday's protest was divided. "The only thing a casino would bring to the community is trouble," Ranatharas Deer, a 69-year-old retired iron worker, said as he took a break from mowing his lawn. A casino, he said, would boost crime and only fill the baskets of a few powerful people. But at least one of Deer's neighbors an unemployed iron worker in his 40s sees the proposed gaming house as a boon. "The way I look at it, if it creates jobs, it's a good thing," said the man, who wouldn't give his name. The man, sitting on a boulder outside his home, said after almost four years of unemployment, he can't afford to shut the door on a well paying casino job. "If the casino goes ahead, I'll apply to help build it and to work in it." The demonstration was organized by the Mohawk Traditional Council, an unelected group that is against the cigarette trade, alcohol consumption and the elected band council. A casino would bring crime and intensify social ills in Kahnawake, protest organizer Stuart Myiow Jr. said during the demonstration. "We'd have to be crazy to want to bring that right into the heart of our people," Myiow said, charging that the elected band council is being opportunistic by using jobs as a lure to attract support. "You dangle the dollar in front of everybody and they're going to jump at it." A study by a consulting firm hired by Grand Casino Inc. said a gaming house would create 1,600 construction jobs and 2,000 full-time jobs. Myiow said the elected band council supports the casino because it's paving the way for self-government, which would reduce the amount of government money the reserve gets. The casino would replace that cash he said. The province must approve a casino, Myiow said, but by getting such permission from Quebec, the Mohawks could also be jeopardizing their treaty rights. Davis Rice, the Kahnawake band-council member in charge of the casino proposal, said some of those opposed to the casino are simply fearful of change. "Cutbacks (to government funding of Kahnawake) are imminent and we're trying to protect ourselves," Rice said. He said the casino would bring good jobs, which would help offset some of the community's social problems and "generate income residents can be proud of." The band council has been open throughout the process and will live with the decision residents make in July, Rice said. He said plans for the casino including the site, lay- out and a breakdown of where profits would go will be unveiled in about two weeks. Later, probably in mid-June, both sides will square off in a public debate. --- SLMAIL v3.0 (#1349) Origin: Igloo Station (514) 632-5556 (1:167/502) -------- "RE: Hawai'i Informational Booklet" --------- Date: Sun May 29, 1994 at 11:25 EDT From: PANTHER [Panther] (panther@genie.geis.com) Subj: Hawai'i Informational Booklet GE Electronic Mail HAWAI'I INFORMATIONAL By Scott Crawford BOOKLET Authorized Reproduction Aloha Kakou Na Po'e Honua, The door has been opened for all the people of Hawai'i to unite in freedom, prosperity and peace and choose a new path for our future. This informational booklet has been prepared for all the inhabitants of Hawai'i to better understand the truth of the relationship between Hawaii and the United States of America under International Law. It is up to each of us to learn about our rights and responsibilities so we can know the full range of choices now before the People of Hawai'i. President Clinton signed US Public Law 103-150, the "Hawaii Apology Bill," on November 23, 1993, placing the people of Hawai'i in an unprecedented position to choose the future of our own political status. This law clearly concedes that the overthrow of Queen Lilioukalani and the lawful, internationally recognized Hawaiian Government was an "act or war," illegal under international law at that time, and a Constitutional level breach of US domestic law. US Public Law 103-150 directly recognizes the "inherent sovereignty of the Native Hawaiian people." Black's Law Dictionary (Sixth Edition) defines an "inherent" right as, "One which abides in a person and is not given from something or someone outside itself. A right which a person has because he is a person." Sovereign: A person, body, or state in which independent and supreme authority is vested. Black's defines "Sovereignty" thus: The supreme, absolute, and uncontrollable power by which any independent state is governed; supreme political authority; the supreme will; paramount control of the constitution and frame of government and its administration; the self-sufficient source of political power, from which all specific political powers are derived; the international independence of a state, combined with the right and power of regulating its internal affairs without foreign dictation; also a political society, or state, which is sovereign and independent. The power to do everything in a state without accountability,--to make laws, to execute and to apply them, to impose and collect taxes and levy contributions, to make war or peace, to form treaties of alliance or of commerce with foreign nations and the like. Sovereignty in government is that public authority which directs or orders what is to be done by each member associated in relation to the end of the association. It is the supreme power by which any citizen is governed and is the person or body of persons in the state to whom there is politically no superior. The necessary existence of the state and that right and power which necessarily follow is "sovereignty." By "sovereignty" in its largest sense is meant supreme, absolute, uncontrollable power, the absolute right to govern. The word which itself comes nearest to being the definition of "sovereignty" is will or volition as applied to political affairs. Sovereign People: The political body, consisting of the entire number of citizens and qualified electors, who, in their collective capacity, possess the powers of sovereignty and exercise them through their chosen representatives. As the Public Law states: "the indigenous Hawaiian people never directly relinquished their claims to their inherent sovereignty as a people or over their national lands to the United States, either through their monarchy or through a plebiscite or referendum." This covers both the overthrow and the statehood vote. According to the President and the United States Congress, Hawaiian people still have sovereignty in Hawaii. Consequently, all the political actions and successors to the initial illegal act -- the Republic of Hawaii, the annexation, the Territorial Government, the Hawaiian Homestead Act, the statehood vote, and the current State government including the Office of Hawaiian Affairs -- all have no legitimacy in law and no right to exercise authority over the land and people of Hawai'i. By signing the Apology Bill, the American Congress and President have opened the door to independence. Only the people of Hawai'i can make the choice to go through that door. To secure that right and ensure that the door of sovereignty is not closed again, the Ohana (Family) Council issued a Proclamation Restoring the Independence of the Sovereign Nation State of Hawai'i at 'Iolani Palace on January 16, 1994. Required public notice appeared on the front page of the Honolulu Advertiser the following day, on the hundred and first anniversary of the overthrow, giving legal legitimacy to the proclamation. The effect of this action is to secure the full right to independence. For the many inhabitants of Hawai'i who do not trace their ancestry to Hawai'i, but who now call these islands home, the proclamation clearly opens the way for an inclusive nation state. The proclamation states: "The Independent and Sovereign Nation State of Hawai'i will establish procedures for according citizenship by means of naturalization to all people who are habitual residents of Hawaii..." and also states that: "We, the Kanaka Maoli, fully support and subscribe to all of the Rights of the 1948 Universal Declaration of Human Rights. We will honor and uphold these rights for our people and for all people." All the people of Hawai'i, regardless of ancestry, have a right and responsibility to participate in the birth of the new Hawaiian Nation, and are protected under the laws of the nation. Despite the fact that international and United States domestic laws clearly indicate that Hawai'i is illegally a part of the United States, for some people thinking of Hawai'i as an independent nation, may still seem a "radical" proposal. But let us consider a few relevant facts: Hawai'i was the last state to join the union, and so could most easily be the first to leave. ("Last star on, first star off," as they say). Many people who live in Hawai'i today remember a day not too long ago when Hawai'i was not a state, and can imagine a day when it is no longer a state. Hawai'i is obviously separate from the rest of the United States geographically, and is in fact the most isolated land mass in the world. Therefore it makes sense that Hawai'i be its own nation. Many countries of the world have less land mass and/or population than Hawai'i, and have smaller economies. Thirty-five or more new nations have gained their independence in the last two years, moving from colonial integration with an independent nation to full independent status. Many nations of the world, including those that had treaties with Hawai'i before America illegally invaded and overthrew the government, and those that have only recently emerged into independence themselves, would be likely to recognize Hawai'i diplomatically and offer various forms of aid - financial, technical, and political - for the transition to independence. Now that international and US domestic law clearly present the opportunity for full independence, the natural question is, Why be independent? How would we benefit? Ultimately, the bottom line is: who makes the final decisions about our lives here in Hawai'i? Right now the final say rests in Washington DC, half way around the world, with people who are unlikely to think of our best interest as the most important factor in their policies. We must ask ourselves, are we capable of making better decisions about our lives than politicians in Washington, DC? It is quite obvious that the existing illegal system is not working well in terms of real meaningful values, such as our quality of life and the sustainability of our environment. Discontent with the government is at an all time high, and a feeling of being out of control of the decisions which affect us is rampant, both at a state and federal level. If we keep going in the same direction, we'll certainly end up where we're headed, which would be most unfortunate. Our society, here in Hawai'i and globally, is not living in anywhere near a sustainable manner, and an evolution of values and visions is essential for the quality of our future. So we are in for a change, and we must be ready to create a positive change, before the environmental and economic circumstances force us into a more drastic negative one. We must collectively empower a form of government that works in a real way, with man's laws in deep alignment with the natural and spiritual laws that are the basis for our very existence. "Independence" means more than just political independence. It includes economic and material independence as well. Right now, we are a very "dependent society," depending on outside sources, primarily the United States, to meet most of our basic needs. For example, we import three-quarters of our food, and even more of our energy. All of this dependence creates a situation in which we are subject to the control of outside forces, so we lack self-reliance and suffer from great vulnerability. We must become more independent in many ways to ensure the future stability and security of our land and people. For Hawaiians in our homeland, one way to look at independence is having our roots planted firmly in the soil, rather than being in a plant pot that can be moved from place to place, like the native American reservations and the nation within a nation model of sovereignty. Once one shifts perspectives from US domestic law to international law, the range of options becomes much more broad. The opportunity exists to evolve quickly in a positive direction with independent political status. Do we have the will to take that opportunity? How we develop, how we move through the transition toward sovereignty, and how Hawai'i's future self-governance unfolds, depends on how educated and involved each one of us becomes. If there is any place in the world capable of evolving politically, economically, culturally, and spiritually in a smooth and peaceful transition toward a truly equitable and sustainable future, it is Hawaii. In the process, we could set an example for the entire world. We must remember, the wisdom of the ancestors of this land is essential for our success. With aloha, we can do it. CONTACT: Scott Crawford scott.crawford@tdp.org The Daily Planet BBS +1 808-572-4857 -------- "RE: HAWAI'I: Legal History" --------- Date: 30 May 1994 03:21:28 GMT From: cy717@cleveland.Freenet.Edu (Jai Maharaj) Subj: HAWAI'I: Legal History Newsgroup: soc.culture.native This is a one-page legal history of Hawaiian independence since the apology bill. Hawai'i Independent and Sovereign Nation State Legal History ---------------------------------------------------------------------- U.S. Public Law 103-15 Legislative History Senate Joint Resolution 19 - "The Apology Bill" Senate Reports: #103-125 (Select Committee on Indian Affairs) Congressional Record, Vol. 139 (1993) Considered and Passed Senate - October 27, 1993 Considered and Passed House - November 15, 1993 Signed by President Clinton, November 23, 1993 ---------------------------------------------------------------------- Legal Opinion and Testimony of Professor Francis Anthony Boyle Public Speech at Mabel Smyth Auditorium, Honolulu December 28, 1993 "The United States government has now officially conceded that it illegally invaded and occupied the Kingdom of Hawai'i, and for this reason the native people of Hawai'i would be entitled to a restoration of their independent status as a sovereign nation state..." "...what I am suggesting is that you not ask the permission of the United States Congress to declare independence, but rather you exercise your right of self-determination, that has been afforded to you, the Hawaiian people, by the United Nations Charter, in particular Article 1, paragraph 2..." ---------------------------------------------------------------------- Keli'ikui Brown & Francis A. Boyle draft Proclamation for Kanaka Maoli, December 29, 30, 31, 1993 ---------------------------------------------------------------------- January 16, 1994, 'Ohana Council and other groups march from the Falls of Clyde to Iolani Palace, an Historic Day for all Kanaka Maoli... At approximately 12:00 noon, 'Ohana Makua and Master of Ceremonies Iaukea Bright publicly reads the Proclamation, and announces the 'Aha Kupuna (Council of Elders) as the Provisional Government of the Independent and Sovereign Nation State of Hawai'i. ---------------------------------------------------------------------- Public Notice appears on the front page of the Honolulu Advertiser, January 17, 1994: "GROUP DECLARES HAWAIIAN INDEPENDENCE" ---------------------------------------------------------------------- *** Please Distribute Freely *** For more information, please write to: hawaii.nation@tdp.org %:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:% Posted in this forum by Jai Maharaj, Vedic Astrologer -=Om Shanti=- -- |_|_|_|_| jai maharaj |_| |_| mantra corporation jyotishi, vedic astrologer |_|_ _|_| +1 808 948 4357 jaimaharaj@mcimail.com | | | | | vedic prediction sciences -------- "RE: HAWAI'I: The Governor's View" --------- Date: 29 May 1994 21:10:36 GMT From: cy717@cleveland.Freenet.Edu (Jai Maharaj) Subj: HAWAI'I: The Governor's View Newsgroup: soc.culture.native The Governor's View, Righting a Wrong Reprinted by permission of Honolulu Magazine, January 1993 issue What was taken away 100 years ago when Queen Lili'uokalani was overthrown was more than our lands, it was our spiritual and cultural touchstone. Governor John Waihee ... RIGHTING A WRONG The overthrow of the Hawaiian monarchy under Queen Lili'uokalani in 1893 was a hostile act, an armed takeover of a legitimate government that was an established member of the community of nations. It was an aggressive act against a native people who were organized as a national government and recognized by the United States of America. More important, it was a tragic act of convenience for political and economic reasons by parties who did not weigh the full and long-term implications of their actions for the island nation as a whole or for the succeeding generations. Our challenge is to advocate the rightful restoration of sovereignty to the Hawaiian people and, in the process, redefine it for the 21st century and the multicultural community in which we live today. The anniversary of the over- throw focuses attention on the question of self-determination, but provides no easy answers on how to restore it or the form that it should take. For Hawaiians, there are four elements that must be in place before sovereignty can be restored; political recognition, compensation for the overthrow, the establishment of a land base, and the formation of a government. Political Recognition Sovereignty cannot be achieved without federal recognition of Hawaiians as a native people, without the explicit acknowledgment of the involvement of the U.S. in the overthrow, and without acceptance of its responsibility for those actions. Unfortunately, under the last two Republican administrations, we were pushed farther away from that political recognition than ever before. According to the Bush administration, Hawaiians are not a native people but a racial class, and any program that is built around preferential treatment of Hawaiians as a racial class is unconstitutional. That would include any housing, health,education, or job training programs for Hawaiians. A rescission message from Bush cut congressional appropriation for the Hawaiian Homelands. With, however, the inauguration of president-elect Clinton, we are anticipating a more sensitive and sympathetic ear in Washington, and we look forward to working very closely with the new administration on behalf of the Hawaiian community. Compensation and Land Base Over the last five years, we have been involved in cleaning up our own house, as we fully address out trust responsibilities and settle our debts under the Hawaiian Homelands and the public land trusts. We have also continued to encourage the federal governments to fulfill its own trust responsibilities. Until sovereignty is achieved, it is the state's responsibility to continue to put these trusts in order and prepare for a more orderly transfer than when they were transferred from the federal government in 1959. Formation of Government On the specific form that a Hawaiian government will take, it will be up to Native Hawaiians to make the fundamental determination. Who among the various Hawaiian groups (or a representative composite body) will have future responsibility for the trusts under sovereignty is not clearly known yet. What is clear is the long-overdue need to right wrongs, and allow Hawaiians to make that determination themselves. Underlying all of this is one of the most profound values that Hawaiians hold: the concept of "aloha 'aina." It involves two separate ideas; Aloha, which includes the notion of people living together in harmony and reciprocity. In other words, both sides. The second idea is embodied in the word "'aina," which means more than just the land, but the land that nurtures us. It is a spiritual/cultural belief that Hawaiians have a life-sustaining relationship with the land. That is why the overthrow was and continues to be so traumatic to Hawaiians. What was taken away 100years ago was more than our lands, it was our spiritual and cultural touchstone. And so it is important for Hawaiians to re-establish that relationship. Having said that, I am also concerned that, in the process of establishing self-determination for Hawaiians, we do not tear apart the multicultural fabric of our contemporary Hawaiian society. All of our citizens, including Hawaiians, have prospered because of the rights and opportunities afforded every American under our Constitution. In fact, we owe the very existence of the pluralistic community in which we pride ourselves today to that Cons- titution. It might also add that any constitutional form of government created by Hawaiians today would be heavily indebted to the American experience of 1776. In 1893, the U.S. Constitution failed to protect the rights of Hawaiians and their monarchy. But under that same constitution, we have an opportunity to right that wrong. It is an action that should and must be taken -- for Hawaiians and for all of us. %:%:%:%:%:%:%:%:%:%:%:%:%:%:%:%:% Posted in this forum by Jai Maharaj, Vedic Astrologer -=Om Shanti=- -- |_|_|_|_| jai maharaj |_| |_| mantra corporation jyotishi, vedic astrologer |_|_ _|_| +1 808 948 4357 jaimaharaj@mcimail.com | | | | | vedic prediction sciences ------- "RE: Verse: Hawai'i Book of Days" ------- Date: Sun May 29, 1994 17:53 EDT From: Kepola (dfsanders@genie.geis.com) Subj: A HAWAI'IAN BOOK OF DAYS, week of June 5-11. GE Electronic Mail A HAWAI'IAN BOOK OF DAYS, week of June 5-11. IUNE (June) (Kaaona) 5 To the youthful heart, the whole world is filled with wonder. 6 The fragrance of summer blossoms pervades my dreams. 7 Waste nothing -- use every gift the land gives you. 8 Swim with the dolphins, and learn the magic of their world. 9 The earth drinks the blessing of the summer rain. 10 Sorrow abides not in this place. 11 Turn every hardship into a triumph. (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Poetry: Water's Heart" --------- Date: Sun, 29 May 94 21:27:39 GMT From: turtle@aicap.s21.com (Turtle Heart) Subj: Water's Heart Newsgroup: alt.native Stretched like long legs dancing in the sun's light but so quietly her face is hidden by the shadows of what we have forgotten Crickets sing in a cave filled with crystals like silver in the moonlight like the red coal in a small hot fire the path between them has an opening a message is there where you dream in the place where you are dreaming when you are there Tobacco Indian Turtle Heart turtle@aicap.s21.com American Indian Computer Art Project BBS 619-374-2100 Land of Kaw-ii-su ancestor: Land of Light --------- "RE: Conferences and Powwows - offline" --------- Date: Thu, 2 June 94 08:00 -0500 From: Janet Smith (Evening Star) (jans@genie.geis.com) Subj: Upcoming conferences and powwows not previously posted to Mailing Lists NATCHAT or NATIVE-L GE Electronic Mail =Powwows= June 8-12 Chief Kemper's Annual Smoky Mountain National American Indian Powwow, Sevierville, TN Info: 800-826-2401, 615-453-5900 June 10-12 3rd Annual Mississauga First Nations Celebration Erindale Park, Mississauga, Ontario Info: 519-751-0040 June 11-12 Nanticoke/Lenni-Lenape Annual Powwow & Festival Salem, NJ Info: 609-455-6910 June 16-19 Rebirth of the Traditional Spiritual Gatherings Pembroke, NC Info: 910-521-4178 - Spotted Turtle June 17-19 1st Annual "To Honor Our Fathers" Powwow East Bethany, NY Info: 716-343-5986 June 17-20 NAIA Powwow, Memphis, TN Info: 901-276-4751 June 18 Virginia Indian Heritage Festival Jamestown Settlement, Williamsburg, VA Info: 804-229-1607 June 18-19 17th Annual Lansing Indian Center Inter-Tribal Powwow, Lansing, MI Info: 517-487-5409 June 18-19 33rd Annual Sarnia Reserve Powwow Sarnia Reserve, Ontario Info: 519-332-1831 Send notices of forthcoming powwows, conferences and gatherings to: jans@genie.geis.com gars@netcom.com ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ all items below this line have already been distributed by our brother, Gary Trujillo, via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 2 June 94 08:00 -0500 From: Janet Smith (Evening Star) (jans@genie.geis.com) Subj: Upcoming conferences and powwows already posted to Mailing Lists NATCHAT or NATIVE-L = Powwows and Gatherings from the Internet = =============================================================== Original Sender: hkoehler@web.UUCP Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Reciting of THE GREAT LAW (Kaianerenko:wa) "Birth of the Rotinonshon:ni Confereracy" (The Iroquois Confederacy) in English by: JAKE THOMAS Jake Thomas is a Condoled Chief of the Cayuga Nation. A well known educator, historian and interpreter of Iroquoian oral culture and traditions. Date: June 25 to July 6, 1994 Time: 6:00 am Sunrise Ceremony (Daily) 8:00 am Opening Address 8:30 am to 3:30 pm Daily Reciting of the Great Law Location: Grand River Country, Six Nations Reserve (Just south of Brantford) Indian Townline, Regional Road #20 Between Mohawk and Seneca Roads Food and Beverages available at nominal cost. 7:00 to 9:00 am Breakfast 12:00 to 1:30 pm Lunch 5:00 to 7:00 pm Supper 7:00 pm Social Campers and Native traders welcome Traders call Michelle for Info at (905)542-2181 Hosted by: The Jake Thomas Learning Centre RR #1, WILSONVILLE ON N0E 1Z0 For more Info call Yvonne at (519)445-4230 No Drugs or Alcohol allowed on premises. (Strictly Enforced) -------------------------//----------------- Original Sender: Michael Martin Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) One note of interest is that the American Indian Science and Engineering Society will be holding their 1995 National Conference in Detroit and that should say something about natives in the area. AISES is influenced by local populations of natives when selecting there sites. You may want to contact AISES national office for some of their contacts. You can call (303) 492-8658. You may want to talk to Jennifer Roe - she coordinates the conferences for AISES. On the side, I noticed quite a bit of conversation on gaming, but on the Windsor side of the border. I'm not sure what those implications are on Detroit side natives, but might be something to look into. I'd be interested in what you come up with, hopefully some positive stories!! Until next time... Michael Martin, AISES Nat. Student Rep., Univ. of Hawaii at Manoa =================================================================== Original Sender: Pablo Bellon Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) WINDS OF THE NORTHWEST, Traditional Pow Wow June 4th and 5th at Frank's Landing Community, Wa He Lut Indian School. Nisqually Reservation off of I-5 near Olympia. Grand Entry at 1:00 and 7:00 daily. DANCERS AND DRUM GROUPS INVITED Also: Horseshoes and 3-on-3 Basketball Competitions. For more information call Wa He Lut Indian School (206) 456-1311 LUMMI STOMMISH 48th Annual Celebration TRADITIONAL WAR CANOE RACES SLA-HAL TOURNAMENT (traditional gambling games) Big $$$ Prizes! STOMMISH PRINCESS/WARRIOR PAGEANT BARBECUED SALMON TRADITIONAL INDIAN DANCING CHILDREN'S FIELD EVENTS AUTHENTIC INDIAN ARTS & CRAFTS D.J. MUSIC & DANCING Friday, June 17 - Saturday, June 18 - Sunday, June 19 At the LUMMI STOMMISH GROUNDS. Bellingham, Washington -- 10 miles from I-5 Slater Road exit #260, near Lummi Ferry Landing. $5 admission per carload (includes program). ARLEE, MONTANA - FOURTH OF JULY POW WOW June 29th - July 5th - The 96th Annual Celebration!! "In Thanksgiving to Our Past and Present, This Celebration is Dedicated to Our Future Generations." June 30th Memorial Ceremony 7:00 pm July 2nd, Drumming Contest Begin July 3rd, Dancing Contest Begin July 4th, Honor Veterans, Indian Mass, Stick Game tournament July 5th, Celebration Grounds Close: 8:00 am HOST DRUM: Big Crane Drum Co-Hosts: Chiniki Lake Singers Stick Games Arts and Crafts Card Games Concession Stands ==== Tipi Poles, Wood, and Electrical Hook-Ups Furnished ==== For more information contact: Pat Pierre, Mona Ebensteiner, Joann Durgeloh or Margaret Sanchez at (406) 745-3525 Concessions: Linda King at (406) 675-4088 Cultural Committee: (406) 745-4572 Community Center: (406) 745-4242 ==================================================================== Original Sender: "John Coleman" Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) ADVANCED PLANNING REQUIRED WEDNESDAY, JUNE 15 THROUGH SUNDAY JUNE 19 at the Mole Lake Sokaogon Chippewa Community, on Highway 55 just south of Crandon, Wisconsin: Come to the event of the summer! The Nii Win intertribal council will host two important public gatherings that will attract some 1500 people. The first event is the 5th Annual IEN PROTECT MOTHER EARTH CONFERENCE (Wed.-Sat., June 15-18). The second event is the 9th Annual PROTECT THE EARTH GATHERING (Sat.-Sun., June 18-19). Together, the events have a common theme of "Environmental Genocide:Aho Gaawiin Gago (No Go Away)" If you can't stay all 5 days, come to part of it! The first event will begin Wednesday 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 second event begins midday Saturday with "The Gathering of the Waters", a symbolic mixing of water from different watersheds around the region and the world. Bring water from where you live. Forums, circles, and music concentrating on local and regional environmental issues (and strategies to stop mining) will continue on Saturday and Sunday morning. Mole Lake's Strawberry Moon traditional powwow will also take place the weekend of June 18-19. This is a CAMP-OUT gathering. BRING camping gear, rain gear, swim gear, your own bowl, plate, cup, utensils, plastic water jug, lantern, flashlight, sunscreen, bug repellent, hat, water for Gathering of the Waters, tobacco for offerings. DON'T BRING alcohol, drugs, firearms, fireworks, dogs, styrofoam, or litter. Three meals a day are provided. VOLUNTEERS needed for childcare and food prep. -- Call (608) 249-2390 and offer help. CARPOOLS? I would like to organize carpools, and share camping gear and equipment among those of you who are interested. Contact me as soon as possible, especially if you have a car. Call me (Matt) at (608) 256-6416 or leave me a message by email . _______________________________________________________________________ MONDAY, JUNE 13, 7:30 pm at the Madison Labor Temple, 1602 S. Park St.: EXXON'S WISCONSIN-COLOMBIA CONNECTION-- A presentation by Colombian Indian Organizer & Unionist, Armando Valbuena Gouriyu. Did you know that the president of Exxon's Crandon branch was v.p. of Operations at El Cerrejon, South America's largest coal mine? Located on Wayuu (Guajiro) Indian land in the northern tip of Colombia, the El Cerrejon mine put Exxon on Survival International's list of Top Ten corporate violators of Native rights. 32 mine workers died there in four years. Come and learn the full story! (Co-Sponsored by the Madison Treaty Rights Support Group (hotline 249-2390), the Colombia Support Network, the UW Greens, and the South-Central Federation of Labor AFL-CIO.) ____________________________________________________________________ SUNDAY, JUNE 19, 6-10 pm at the Great Hall in the Memorial Union, Langdon St.: Chicago ska band, the BLUE MEANIES, join Iowa city Big Band Experimental group, MOLD, for an all ages Benefit for the midwest treaty network to fund the Protect The Earth Gathering and public education on the Exxon Mine. Five bucks for a good cause! Call julie at 251-5370 for more info. ==================================================================== Here is a list of Idaho NA events copied without permission from "The Idaho Mistakesman". This list is by no means all inclusive. 6/17-19 Chief Joseph & Warriors Memorial Pow Wow. Lapwai ID. 7/9-15 All Indian Expo. Western Idaho Fairgrounds, Boise ID. 208-376-3764. 8/11-14 Shoshone-Bannock Indian Festival. Fort Hall, North of Pocatello ID. 208-785-0510 or 208-785-2080. 8/13-14 Nez Perce Cultural Days/Summer Sapatquayn. Nez Perce National Historic Park, Spalding ID. 208-843-2261 8/15 Coeur d'Alene Indian Pilgrimage. Old Mission State Park, midway between Coeur d'Alene and Wallace ID. 208-682-3814. 8/19-21 Chief Looking Glass Pow Wow. Kamiah ID. ellen@hpdmd48.boi.hp.com =================================================================== Original Sender: um.cc.umich.edu!Tristine.Lee.Smart Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Source: The Library of Congress News, May 11, 1994, PR 94-94 Public contact: (202) 707-6590 IROQUOIS WOMEN TO SING The American Folklife Center will present the Six Nations Longhouse Women Singers on Thursday, June 2, from noon to 1 p.m. in the next outdoor concert of the Neptune Plaza Concert Series on the west front steps of the Jefferson Building of the Library of Congress at 10 First St. SE. The event is free and open to the public. The Six Nations Longhouse Women Singers come from Six Nations Reserve in Ohsweken, Ontario, Canada, where members of the six Iroquois communities (Seneca, Onondaga, Cayuga, Tuscarora, Oneida, and Mohawk) make their homes. Primarily Seneca, Onondaga, and Cayuga, these women have participated together in the traditions of longhouse religious and social music and dance for 25 years. Sadie Buck, the organizer of the group, comes from a noted family of singers, instrument makers, and longhouse members. The women themselves, family members, and their friends create the songs they sing. The Six Nations Longhouse Women Singers participate with other groups in community sings that are common among the Iroquois people. These are social occasions in which new songs are shared, along with food and social dancing. The singing societies also serve a specific, traditional function as groups that raise and donate money and offer other assistance to the needy. Because much of Native women's traditional music takes place in a private setting associated with family, clan, ceremonial, or work activities, those who are not intimate with these traditions never see or hear women sing. Only a few recordings have included women's singing and instrumental music in a tribal or regional collection. A few albums exist, from Navajo and Warm Springs singers, and music by contemporary Indian women musicians such as Canadians Buffy Saint Marie, Joanne Shenandoah, and Alanis Obomsawin received some attention in the late '60's and late '80's. In general, however, very little music by Indian women is known and appreciated, even by admirers of Native American music. The songs accompanying the women's dance, called "eskanye ganiseh" or women's social dance songs, have been performed primarily by men. Only in the past 10 years have women begun singing the songs publicly. The Six Nations Singers also perform war songs converted to melodic songs and stomp dance songs (such as the "Pigeon" and the "Duck") usually associated with southeastern tribes such as the Cherokee. Like all Native people, the Six Nations Singers also perform songs for a "friendship" dance. =Eskanye= songs sometimes use English lyrics and such familiar folk tunes as "Turkey in the Straw." Another tune with Iroquois lyrics says, "I only have two dollars, but I'm going to bingo anyway." Original Sender: "Oneida Indian Nation of NY" Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Share The Day, Share The Heritage "SPIRIT OF ONEIDA" First Anniversary Celebration of the Shako:wi Cultural Center Saturday, JUNE 4 & Sunday, JUNE 5 10:00am - 6:00pm both days Shako:wi Center, Oneida Nation Territory A Festival for Oneida Members and Their Families and the General Public. To Learn of and Share In Oneida History, Culture, and Tradition. Parking at the Shako:wi Center is limited. Members and Guests are asked to park at the Ames Plaza (Nation Administrative Offices) Parking Lot - Route 5, Oneida and take a Nation Shuttle Bus to the Center. Handicapped parking (stickers only) is available at the Bingo Hall Parking lot. ==================================================================== Original Sender: tweekco.ness.com!t-link!7-1 (Woodsmoke~ #7 @1) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) REBIRTH OF THE TRADITIONAL SPIRITUAL GATHERINGS A Tribute to the Great Spirit, Father of all Indian Nations June 16, 17, 18, 19, 1994 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 Admission No Prizes No Competition No Vendors (Bartering only) -- 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. One item of non-perishable food will entitle one meal ticket. All food and clothes gathered will be donated to the Robeson County Church and Community Center. Sponsored in part by Title V, IEA Program, Intertribal Council of Elders and the Carolina Indian Voice. For further information call: Spotted Turtle 910-521-4178 Painted Turtle 910-521-0020 Wild Turkey c/o Carolina Indian Voice 910-521-2826 or write: PO Box 1075 Pembroke, NC 28372 --------- "RE: Court Denies Rights to Hunt & Fish" --------- Date: 29 May 94 23:29 PDT From: hkoehler@web.UUCP Subj: Court Denies Rights to Hunt & Fish Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) FIRST NATIONS RIGHT TO FISH AND HUNT NAWASH FIRST NATION OF THE SAUGEEN OJIBWAY TERRITORIES 24 May, 1994 The Nawash First Nation of the Saugeen Ojibway Territories would like to extend our deep felt sympathies to the people of the First Nations in Central Ontario on their loss at the Supreme Court of Canada. We share with them the pain of the recent Supreme Court judgement on HOWARD that upheld the terms of the seriously flawed Williams Treaty. By that decision, the rights of these First Nations to fish and hunt, even if only for food and ceremony in their traditional territories are deemed extinguished. Wherever the rights of an individual or of a people are extinguished, for whatever reason, the rights of all the rest of us are dimmed. In our opinion, the consequences of that decision are tragic, for it leaves the First Nations signatories of the Williams Treaty without rights guaranteed by the Constitution to all other aboriginal peoples in Canada. To make matters worse, Howard Hampton, the Minister of Natural Resources has told the leaders of the United Indian Councils his conservation officers will begin charging Natives in the Williams Treaty territories under the Game and Fish Act. There is another court decision, also involving George Howard, that the Minister seems to be ignoring. In that 1991 case, the Ontario court judge confirmed Mr. Howard's right to fish for food, social, ceremonial or barter purposes in waters ADJACENT to his reserve if there were no waters ON his reserve. The judge ruled that doing so would neither be against the law, nor inconsistent with the Williams Treaty. Ontario has not appealed this decision. In his rush to keep the anti-Native rights groups quiet (they are loudly claiming victory, even though the OFAH's intervention was not mentioned in the judgement and was, in fact, irrelevant to the treaty issues before the court). Mr. Hampton has forgotten that he, as a Minister of the Crown has the power to ameliorate a great deal of hardship in the weeks and years ahead. In its judgement the Supreme Court drew a comparison between the way BEAR ISLAND was lost and the HOWARD case. Yet the Ontario government had the wisdom, the BEAR ISLAND judgement notwithstanding, to negotiate a draft "agreement of coexistence" with the Teme Augama. There is no reason why this cannot be done for the seven First Nations who must labour under the Williams Treaty. There are then a number of options open to Ontario: + Negotiate a separate treaty with the Williams Treaty First Nations. + Issue a community licence to these First Nations with terms that will meet their food and religious needs. (Canada has already told Ontario that it may proceed with this if it wants to.) + Honour the unappealed 1991 HOWARD case that recognizes the First Nations' rights to fish for food, social, ceremonial or barter purposes in waters adjacent to their reserves. + Renegotiate the Williams Treaty itself to bring it into line with SPARROW and other, more enlightened views of First Nations' rights. Canada already has a policy and procedure in place to do this--the Treaty Renovation Process--that is part of its land claims process. The MNR's choice, of applying the Game and Fish Act to the Williams Treaty signatories, is repugnant to aboriginal people. These First Nations people will, forever, be restricted to catch and bag limits totally insufficient for food and ceremonies. By thus interfering in the harvest of game and fish for ceremonial purposes, the government is interfering with the freedom of these First Nations to practise their beliefs. The freedom to practice the spiritual aspect of life is a constitutional right guaranteed to all in Canada, even convicts. Yet, anyone who is forced to live under the draconian terms of the Williams Treaty will not have that freedom. If they try to hunt and fish outside of the narrow limits of the Fish and Game Act, they will be fined or jailed. Surely, this is not in keeping with the Constitution in its recognition of the rights of a people who were in this land first and who lived in harmony with this land for thousands of years before Ontario was even dreamt of. We urge Ontario and Canada, if only for the sake of their own honour, to act in the spirit of the Constitution by negotiating an arrangement with the bands of the Williams Treaty that we all, Native and non-Native, can live with. Miigwetch, Chief Ralph Akiwenzie, Chippewas of Nawash Phone (519)534-1689 or 534-5133, Fax 534-2130. -------------------------//----------------- Posted by Harold P. Koehler hkoehler@web.apc org 43 Napoleon Drive, LONDON ON N5V 4A8 (519)453-5452, Fax 453-3676 --------- "RE: Native Americans/Police Racism" --------- Date: Sat, 28 May 94 16:49:03 EDT From: aol.com!MordecaiSp Subj: Native Americans/Police Racism Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) State agency condemns actions of Minneapolis cops by Mordecai Specktor [mordecaisp@aol.com] Minneapolis, Minnesota -- The Minnesota Department of Human Rights decided that two Minneapolis police officers were probably motivated by racial prejudice when they put two inebriated American Indian men into the trunk of their squad car last year. The actions of the two officers, Marvin Schumer and Michael Lardy, were "unreasonable and outrageous," according to a May 26 report from the state agency. But Minneapolis Police Chief John Laux challenged the finding of discrimination. "I don't know what they're seeing," said Laux, adding that the two officers transported the Indian men "immediately to the hospital. They used the wrong method, but I never saw intent of (racial) discrimination." Charles Lone Eagle, a 43-year-old Vietnam veteran from Eagle Butte on the Cheyenne River reservation in So. Dakota, said that on the evening of April 17, 1993, he was sleeping in an apartment hallway near downtown Minneapolis when police arrived. An officer hit him in the chest with a nightstick, handcuffed him to John Boney, his drinking companion who is from St. Paul, and dumped them into the trunk of a Ford Crown Victoria squad car. A third man was placed in the back seat of the squad car. The men were transported a short distance to the Hennepin County Medical Center for treatment. Carol Halley, an emergency room head nurse, saw the officers removing the two Indian men from the trunk of the squad car and made a complaint to the police department. Other witnesses have come forward to describe what happened when the police came to remove the three Native American men from the apartment building Jennifer Roder, whose sister lives in the building where the three men had passed out, witnessed the incident and said that she heard one officer say, "Let's just throw them in the trunk." She told police internal affairs investigators that the police stacked the two men, one on top of the other in the squad car trunk and slammed the lid. Lt. Jack Nelson, treasurer of the Minneapolis Police Federation, initially put out a story that the trunk lid was open. Nelson told the Minneapolis Star Tribune that one officer sat in the back seat, "looking out the back window into the trunk to make sure the men did not wake up and jump out." However, another witness, Laura Ployhar, also told police investigators that a police officer closed the trunk lid after the Indian men had been piled inside. "I might be a drunk on the street, but I ain't no animal to be put in the trunk," Lone Eagle said at a press conference ten days after the incident. Lone Eagle said he thought that the police officers were going to take them to a remote spot by the banks of the Mississippi River and beat them up. He said that happened to a friend of his. In fact, one of the police officers involved in this incident, Marvin Schumer, was found guilty of misconduct following an internal affairs investigation in 1989. In two cases, African-American men complained that they were picked up downtown by Schumer, who drove them over by the river and roughed them up. Although no criminal charges were brought against Schumer, he was suspended from duty without pay for six days by police chief John Laux. The two officers are still appealing suspensions meted out last June by Laux. The police chief announced that Marvin Schumer would be suspended without pay for 90 days and Michael Lardy for 20 days. Both officers were suspended from duty with pay last April while the Minneapolis Police Department investigated the case. Both the Hennepin County attorney and the Minneapolis city attorney declined to bring criminal charges against the officers. The suspensions were greeted by outrage in the Minneapolis Indian community. Protesters marched downtown and met with the mayor, police chief, and other elected officials to demand that the two officers be fired. The recent human rights agency report faults the Minneapolis Police Department for not firing Schumer after the 1989 incident, thus "condoning his extralegal transportation of minorities." In the case of Lone Eagle and Boney, Human Rights Commissioner John Beaulieu said that his agency's investigation of the incident "has disclosed evidence which is sufficient to indicate that but for their race and perceived disability, the men would not have been taken to the (hospital) in this demeaning manner and without regard for their safety." The agency report noted that Lone Eagle and Boney had dangerously high blood alcohol levels when they reached the hospital. "The fact that the individuals were unconscious and apparently, in the opinion of the officers, suffering from some respiratory distress, renders their placement in the trunk, if anything, more egregious," the report said, and pointed out that Lone Eagle and Boney could have been harmed by exhaust fumes seeping into the trunk. Larry Leventhal, a Minneapolis attorney representing Lone Eagle, said that the report will help in pursuing the civil lawsuit he has brought against the city on behalf of his client. And the Human Rights Department could initiate a second lawsuit if Minneapolis does not agree to a conciliation process with 10 days to determine what monetary compensation will be given to Lone Eagle and Boney. At a May 26 press conference, Mayor Sharon Sayles Belton -- the city's first female mayor and first Black mayor -- said that she would like something to be worked out in conciliation. "I don't know why anybody in their right mind would put someone in a trunk and close the lid," she said. "It's unacceptable conduct, whether that person be white or black or Native American." - 30 - Mordecai Specktor mordecaisp@aol.com 3544 16th Ave. So. Tel.: (612) 729-7050 Minneapolis, MN 55407 --------- "RE: Coon Come Wins Environmental Prize" --------- Date: 24 May 94 02:11 PDT From: hkoehler@web.UUCP Subj: Coon Come Wins Environmental Prize Message-Id: <454208887@hkoehler.web.apc.org> Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) QUEBEC CREE GRAND CHIEF MATTHEW COON COME WINS GOLDMAN ENVIRONMENTAL PRIZE April 18, 1994 Matthew Coon Come wins one of the 1994 Goldman Environmental Prizes, a "no strings attached" award of $60,000 U.S. The Grand Chief of the Cree has led a David and Goliath struggle against the Massive James Bay hydro-electric dam project. The citation for Matthew Coon Come of Nemaska, Quebec, Canada reads: In the 1970's construction of a major hydro-electric development project was begun near James Bay in northern Quebec. This vast subarctic region, rich in caribou and migratory waterfowl, is also home to 12,000 Cree Indians who have led a subsistence lifestyle in the area for 5,000 years. Dam construction and flooding caused the Cree fish supply to be contaminated by methyl mercury, and the dislocation of the Cree settlements caused many social problems. Matthew Coon Come, 38, Grand Chief of the Grand Council of the Cree, has led the Cree to oppose the second phase of the development, called James Bay II, which includes the proposed Great Whale and Nottaway-Broadbeck-Rupert projects. If the entire James Bay project is completed, the state owned utility, Hydro Quebec, would build more than 30 dams and 600 dykes, blocking nine major rivers that would irreversibly damage a watershed area the size of France and significantly alter the ecology of the largest remaining wilderness area in eastern North America. Coon Come has marshalled a strong, local, national and international coalition to oppose James Bay II. In 1992 New York's Governor Mario Cuomo cancelled a $17 billion contract to buy power to be generated by Great Whale, putting Hydro Quebec further in debt. Coon Come and the Cree have also succeeded in forcing Hydro Quebec to conduct an environmental impact assessment on Great Whale, which the Cree are currently reviewing. On February 24, 1994 the Supreme Court of Canada ruled that Hydro Quebec cannot export electricity without a federal environmental assessment. -------------//----------- The Goldman Environmental Prize is a project of the Goldman Environmental Foundation, established in 1989. Richard N. Goldman is Chief of Protocol for the City of San Francisco and is Chairman of Richard N. Goldman Co., an independent insurance brokerage firm. Rhoda H. Goldman is a descendent of Levi Strauss and serves on the Board of Directors of the apparel company that bears his name. Posted by Harold P. Koehler hkoehler@web.apc org 43 Napoleon Drive, LONDON ON N5V 4A8 (519)453-5452, Fax 453-3676