Subject: nanews02.038 From: gars@netcom.com (Gary Night Owl) To: Internet Recipients of Wotanging Ikche Message-ID: _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 02, ISSUE 038 O o o o o O __/_ / ) (___/ / ( (___, 17 September 1994 O o O O o O K A N O H E D A A N I Y V W I Y A O ( N A T I V E A M E R I C A N N E W S ) This issue contains articles from FidoNet Indian Affairs Conference, UseNet newsgroups alt.native & soc.culture.native, NATIVE-L & NATCHAT Mailing Lists, Genie (General Electric) & UUCP e-mail. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters 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. "Remember the circle of the sky, the stars, and the brown eagle, the great life of the Sun, the young within the nest. Remember the sacredness of things. __ Pawnee +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Powwow season is winding down, but as the listings in this issue of 'Wotanging Ikche' will attest there are still many you can attend. Do not miss the one near you. Do not miss another opportunity to renew old friendships or make new ones. Do not miss another opportunity to honor the drum and the people. Dohiyi Oginalii Night Owl , , (*,*) Gary Night Owl gars@genie.geis.com (`-') P. O. Box 672168 gars@netcom.com ===w=w=== Marietta, GA 30067, U.S.A. gars@igc.apc.org ----------- News of the people featured in this issue ---------- Part A: Usenet and e-mail Part B: NATCHAT and NATIVE-L lists - Rosebub Emergency Food - Activist Sentenced - Flood/Fish/Banishment - Takla Fires - Abenaki Fish In - Early Native American Education - Msg from an Indian Feminist - Sudden Death for Peltier Lawyer - Davis Inlet Update - Senecas at Salamanca, NY - Review of The Grass Dancer - Poem: Mahnomin (wild rice) - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline ------------------ clip here for news feature -- 8< ------------ --------- "RE: Athabascans Need Help" --------- Date: 94/09/08 14:19 From: 74344.1470@compuserve.com Subj: Koyukon Athabascans Need Help! UUCP email Gary,I was given your name by Lisa Moore from CIS.She said I might inform you and your readers that there have been evacuations up here due to flooding on the Koyukuk River that has misplaced 140 villagers.They are currently placed in a Red Cross Shelter in Fairbanks some 200 miles from their homes. If this isn't bad enough Winter is on its way here and freeze up will be here in a week! If you get this and are interested I will send you the addresses of the outfits here that are excepting donations on the behalf of the Villages.RS --------- "RE: Rosebub Emergency Food" --------- Date: 94/09/13 03:03 From: Mary K. Whittington (m.whittingt1@genie.geis.com) Subj: Rosebub Emergency Food UUCP email Hi Night Owl, Last Friday I received a phone call from Charlene Little Shield from the Native American Heritage Association, asking for donations for the Emergency Food Voucher program on the Rosebud Reservation. I pledged what I could, and she sent the information. The check goes into the mail tomorrow, and I'd like to post the info from the letter Charlene sent, signed by Alex Lunderman, President of the NAHA. However, not much activity seems to be going on the NA boards, so I thought I'd give you the address because you probably know more than I where to put it. Native American Heritage Association P.O. Box 512 Rapid City, SD 57709 The letter from Alex Lunderman says, "...I served as President of the Rosebud Sioux Tribe for six years so I have lived the conditions that Charlene spoke to you about. I don't know why but when you live in poverty you always seem to be cold--even in the summer. As my term was coming to an end in November 1993 all of the charities, save one, had ceased their help to the Rosebud Sioux people. It may have been the remoteness of our reservation or perhaps our daily problems simply overwhelmed them, but we depended on them to help feed our people a few days a month. For the first time in years our people did not receive turkeys at either Thanksgiving or Christmas from charities. These were the two times each year that our families looked forward to a bountiful meal." As a children's book writer, I usually turn charities down, not because I don't want to contribute, but because I usually can't. But the call I received struck a chord with me. If I hadn't done all that research about the Leonard Peltier case in June, "Rosebud Sioux" probably would not have meant much more to me than any other tribe whose name I've heard in passing. (That sounds worse than I meant it to!) But I'd read a lot about the Rosebud Sioux; I'd watched the Redford movie on videotape and seen some of the people and their land. And as I told Charlene Little Shield, because of all this, I feel I have a connection somehow. If the UCSB Alumni Association had been on the other end of the line, I would have turned them down (as I usually do once a year). The call I did receive meant a lot more to me on a human basis. Or something like that. For a writer, I sometimes have problems expressing myself! Incidentally, after agonizing for about 3 weeks over the just right wording of my letter to Pres. Clinton re the Peltier case, I finally sat down and wrote it. (This is normal for me--I think about a story for weeks sometimes before writing the first draft.) And after a few weeks I rec'd a letter back from the White House, saying the case was currently being reviewed, that the decision could take up to three months, and thanks for taking the time to write. A good letter, IMHO. Now to see what happens. My fingers are crossed (mentally; it's difficult to type with crossed fingers.) Thanks, Night Owl. Mary --------- "RE: Flood/Fish/Banishment" --------- From: Georgianne Young (georgianne.young@f2.10.n355.z1.fidonet.org) Date: Sep-02-94 14:40:32 Subj: Flood/Fish/Banishment FidoNet Indian Affairs Conference The Fairbanks Daily News-Miner carried an article on the front page today, Sept. 2, headlined "Court rules for Natives" stating that the residents of southwest AK villages in Quinhagak and Goodnews Bay were entitled to an injunction allowing them to fish for trout while their suit was pending. The sub-title was "Subsistence fishing given injunction." This permits fishing for rainbow trout to meet subsistence needs. "The state's ban on subsistence fishing for rainbow trout in rivers that are part of the Kuskokwim Bay drainage interferes with the villagers' food supply and with their 'way of life and cultural identity,' said the 9th U.S. Circuit Court of Appeals." The following information is also taken from the Fairbanks Daily-News Miner Sept. 2: Tragically the villages of Allakaket, Alatna and Hughes have been almost decimated by Koyukuk River flooding. The 170 flood victims are being housed temporarily at the Red Cross Shelter in the Carlson Center in Fairbanks, AK. They were evacuated to the Shelter Aug. 28, after being airlifted by Ft. Wainwright helicopters to the Army base. Governor Hickel has declared the villages a state disaster and has asked the Pres. to declare the area a federal disaster. By the time the flood waters recede, winter will be two weeks closer and there will not be time to rebuild before then. The contamination of diesel fuel, gasoline and propane gas will stop anyone from returning till next spring it is said. Also, the hunting and preparation of moose, picking cranberries, fishing for whitefish and gathering wood is cut off. The moose hunting season opened yesterday. All of the subsistence winter food for this year is gone in the flood; the fish, freezers full of berries, etc. Teachers are prepared to relocate with the villagers to Beetles, Nenana, Galena or other places. The uncertainty of what will become of them and their village is the paramount concern of the people. The Tanana Chiefs Conference says that enough clothing has been received and that they need canned and bulk food to be delivered to the Carlson Center, 2010 2nd. Ave. Donations for The Allakaket Area Flood Relief fund may be sent to the National Bank of Alaska of which there are several in Fairbanks at 34 College Rd., 794 University Ave., 613 Cushman St., 99701; and 620 Gaffney Rd. The Carlson Center camp is available for 10 more days with the possibility of more. Quotes from today's Fairbanks News-Miner "We're against the hard, cold winter. We have no clothes no Sno-go, no snow shoes, no fur boots. So I don't know what we're going to do." Joe Beetus, elder from Hughes "Everyone's winter food floated away--all the fish they caught, all the strips they made, all the freezers full of berries." -Bertha Moses, elder from Allakaket "It's all gone. It floated away in the river." -Tasha Williams, 9, of Allakaket, about her "nice warm bed" "We're trying to give them time to share, as it comes...and work through the devastation that's happened to them and their families." -Glenn Olson, school superintendent Coverage was also given today on the front page of the Fairbanks Daily- News Miner to the Tlingit "ritual-filled hearing" by the Kuye'di kuiu Kwaan Tribal Court in Klawock, AK of two youths for atttacking a man in Washington state last year. Judge Rudy James, the elder who proposed the alternative punishment of banishment to separate isolated islands for up to two years said, "This is a precedent setting case. The whole world is watching to see what happens here today." Twelve elders and about 75 people attended the hearing which lasted 2 l/2 hours. "It was the first time the intertribal court was convened to hear a case referred from a state court." A 45 minute purification ceremony preceded the hearing in which the hall was ritually cleansed. The judges wore Tlingit ceremonial "regalia." "The eldest elder, 92-year-old George Jim of Angoon, admonished the Natives in Tlingit to preserve their culture and legal traditions. saying 'that for too long now, white people have trampled down on our words, our culture, our tradition. We must reactivate the Tlingit tribal courts, the tradition and culture. We must move together for- ward as brothers and sisters...that way we will not fall apart.'" I'm new here and don't know if you want to receive this kind of information. If not, please let me know. Anyway, it is a front-page day for natives today in 4 different articles, two of which were devoted to the flood! The entire front page is devoted to these articles with the exception of one little article down in the lower left corner. The flood articles were written locally and the ones on subsistence and banishment were written by Associated Press Writers. The local articles seemed to me to show more concern for natives and were not slanted in any way. The tribal banishment article by Brian S. Akre, AP writer, did not exhibit the same sensitivity. __ Terminate 1.50 Origin: Georgianne's Arctic Point, Fairbanks, Alaska (1:355/2.10) --------- "RE: Abenaki Fish In" --------- Date: 94/09/10 18:34 From: Brave Star (a.horovitch@genie.geis.com) Subj: Abenaki Fish In GE Electronic Mail O'siyo all We woke today to drizzle and wind though they had been predicting a beautiful weekend. However it was a good day for fishing so we did drive down to Swanton to join our Abenaki brothers and sisters. We pulled into the center of town to the office where we had seen the Abenaki Center before, only to find no one there and the office had moved. We asked about it at the Post Office next door and she directed us around the corner. The two minute walk there was fruitless, as the building, though open, was deserted! We return to the Post Office and ask for the Abenaki Tribal Office... and the women directs us across the bridge to the old railroad station where approximate 50 people are milling around. We are directed inside to pick up Permits issued by the Tribal Band. They are inscribed with " Attention, Attention Law Enforcement Officers. You have sworn to uphold the Constitution of the united States. any act against the bearer of this card violates the claim and exercise of A constitutional Right Miranda v. Arizona 384US." "Interfering with the bearer is in violation of Federal Law and the Constitution of the U.S." " Aboriginal Fishing Rights Permit. Not issued for Commercial Use. Sovereign Abenaki Nation. International Public Law 280 provides that the states Shall Not deprive any indian, indian tribe, band or community of any right, privilege or immunity afforded under Federal Treaty, agreement or Statute with respect to Fishing or Hunting." White permits were issued to those of us who could not claim Aboriginal Fishing rights and yellow to those who could. Armed with our fishing permits, and fishing lines (line, hook and sinker wrapped on cardboard) Chief Homer St. Francis ( was was looking very well, speaking strongly and steady on his feet all day although several people referred to his "illness" which is taking its toll slowly but surely)talked to the crowd that had swelled to about 100. In his speech the Chief told us the history of the problem : they had done this in 1981 and had all the charges thrown out of court but in '86 it was overthrown. He reminded us NOT to eat any fish we might catch ( they are full of mercury!) and that we were fighting for recognition. Also he made sure that we were to treat the wardens exactly how we were treated. If they are polite and respectful, we must be also. If they start up with trouble, we will make sure they take a swim! We were told to refuse to sign any citations we were given so as not to acknowledge their right to issue them. We then walked en masse to the river a block or so away where a large fire was lit. People were smudged as they came into the area. Chief St. Francis introduced Michael Kane from Kanewake who gave the opening prayer of the Iroquois in both English and Mohawk. There was then a short ceremony where a talking stick of the Mohawks held by the Abenaki's for the last 200 years was returned. Following this a pipe ceremony was held in which a new pipe was dedicated to the Abenakis and all in the circle were asked to partake. After another short speech from Chief St. Francis he ordered us to "GO FISHING!!". With the rain just about stopped we had people fishing on both sides of the river and on the dam above the bridge as well as from a boat and canoe on the river. A drum group played MicMac drum songs and traditional pow wow songs intermittently, alternating with a Buddhist drummer. It didn't take long for two Fish and Game Wardens to show up on the other side of the river and start from each end of the line, slowly going down the line. We sang, drummed, talked and danced while they worked with Indian yells sounding across the water from time to time. A member of the State of Vermont Police appeared to talk and laugh with the crowd. He confirmed for me that a citation from Fish and Game would not cause my welcome to the US to be withdrawn at the border. Everyone was in very good spirits and relieved that things were going so smoothly. They were still smiling when they came across the river to where I was standing 2 hours later. They asked us to pull in the line ( we had been warned previously that they were not charging anyone whose hook was not baited so we had dutifully wormed our hooks!) After seeing the baited hook he asked for the Vermont permit and I showed him the Abenaki one, stating that I was on Abenaki territory. He asked again whether or not I had a Vermont permit to which I replied no. Then he wanted ID with a picture. The only things with pictures I have are Video rental cards and my Medicard ( neither of which he was interested in ) and he finally took my drivers licence with no picture). I was impressed with his courtesy and good humor. While he was busy writing HOROVITCH out, I made a comment about it being a good native name. He laughed and said he saw a lot of them here today! He then very nicely explained that the ticket would cost me $45 if I was found guilty BUT that if I didn't appear in court my name and car licence number would be left at the border with Arrest Warrants.. so don't forget the date! We were all ordered to appear in St. Albans court on Nov. 14, at 12:30. About an hour later the game wardens had run out of citations! They were visibly "irked" when told of more people having joined those whom they had already cited on the dam. We were told it will cost the State of Vermont $1300 to prosecute each person who pleads Not Guilty... unless they throw the whole lot of us out of court on the 12th. What a waste of money! Why? To save fish already poisoned... of course not. Closing prayers were led once more by Chief St. Francis and Michael Kane and the gathering broke up to get some hot food in our stomachs and some warmth in our bones. We will be meeting at 10:30 at the Abenaki Tribal Office in Swanton on the 14th of Nov. to travel to St. Albans in convoy. Anyone who likes to support us in court would be welcome. Brave Star --------- "RE: Msg from an Indian Feminist" --------- Date: Sep-07-94 14:47:00 From: Frosty Deere (frosty.deere@f.n.z1.fidonet.org) Subj: Msg from an Indian feminist FidoNet Indian Affairs Conference Read this Folks... Sometime I just love cross posting information from NativeNet over here. --------------------------- --------------------------- Date: 9-07-94 From: JOHN WALTER To: All Subject: Msg from an Indian feminist Kwe-kwe, This article is, IMHO, well-written, and should be read by all those who want to take Indian spirituality out of Indian country. It explains quite clearly why such action is not right. The following article appeared in the "Cultural Survival Quarterly", Winter 1994. It was written by Andrea Smith, who is a member of "Women Of All Red Nations" in Chicago, and she is the Chairperson for Women of Color for the "National Coalition Against Sexual Assault." I will now quote from her article entitled, "For All Those Who Were Indian In A Former Life." "The New Age movement has sparked a new interest in Native American traditional spirituality among white women who claim to be feminists. Indian spirituality, with its respect for nature and the interconnectedness of all things, is often presented as the panacea for all individual and global problems. Not surprisingly, many white "feminists" see the opportunity to make a great profit from this new craze. They sell sweat lodges or sacred pipe ceremonies, which promise to bring individual and global healing. Or they sell books and records that supposedly describe Indian traditional practices so that you too, can be Indian. On the surface, it may appear that this new craze is based on a respect for Indian spirituality. In fact, however, the New Age movement is part of a very old story of white racism and genocide against the Indian people. The "Indian" ways that the white, New Age "feminists" are practicing have little grounding in reality. True spiritual leaders do not make a profit from their teachings, whether it's through selling books, workshops, sweat lodges, or otherwise. Spiritual leaders teach the people because it is their responsibility to pass what they have learned from their elders to the youngest generations. They do not charge for their services. Furthermore, the idea that an Indian medicine woman would instruct a white woman to preach the "true path" of Indian spirituality sounds more reminiscent of evangelical Christianity than traditional Indian spirituality. Indian religions are community-based, not proselytizing religions. For this reason, there is not ONE Indian religion, as many New Agers would have you believe. Indian spiritual practices reflect the needs of a particular community. Indians do not generally believe that their way is "the" way, and consequently, they have no desire to tell outsiders about their practices. Also, considering how many Indians there are who do not know the traditions, why would a medicine woman spend so much time teaching a white woman? A medicine woman would be more likely to advise a white woman to look into her OWN culture and find what is liberating in it. However, some white women seem determined NOT to look into their own cultures for sources of strength. This is puzzling, since pre-Christian European cultures are also earth-based and contain many of the same elements that white women are ostensibly looking for in Native American cultures. This phenomenon leads me to suspect that there is a more insidious motive for latching onto Indian spirituality. When white "feminists" see how white people have historically oppressed others and how they are coming very close to destroying the earth, they often want to disassociate themselves from their whiteness. They do this by opting to "become Indian." In this way, they can escape responsibility and accountability for white racism. Of course, white "feminists" want to become only partly Indian. They do not want to be part of our struggles for survival against genocide, and they do not want to fight for treaty rights or an end to substance abuse or sterilization abuse. They do not want to do anything that would tarnish their romanticized notions of what it means to be an Indian. Moreover, they want to become Indian without holding themselves accountable to Indian communities. If they did they would have to listen to Indians telling them to stop carrying around sacred pipes, stop doing their own sweat lodges and stop appropriating our spiritual practices. Rather, these New Agers see Indians as romanticized gurus who exist only to meet their consumerist needs. Consequently, they do not understand our struggles for survival and thus they can have no genuine understanding of Indian spiritual practices. While New Agers may think that they are escaping white racism by becoming "Indian," they are in fact continuing the same genocidal practices of their forebears. The one thing that has maintained the survival of Indian people through 500 years of colonialism has been the spiritual bonds that keep us together. When the colonizers saw the strength of our spirituality, they tried to destroy Indian religion by making them illegal. They forced Indian children into white missionary schools and cut their tongues if they spoke their Native languages. Sundances were made illegal, and Indian participation in the Ghost Dance precipitated the Wounded Knee massacre. The colonizers recognized that it was our spirituality that maintained our spirit of resistance and sense of community. Even today, Indians do not have religious freedom. In a recent ruling the Supreme Court has determined that American Indians do not have the right to sue under the American Indian Religious Freedom Act. They have also determined that if Indian religious freedom conflicts with any "compelling" United States interest, the government always supersedes Indian peoples' freedom of religion. Many white New Agers continue this practice of destroying Indian spirituality. They trivialize Native American practices so that these practices lose their spiritual force, and they have the white privilege and power to make themselves heard at the expense of Native Americans. Our voices are silenced, and consequently the younger generation of Indians who are trying to find their way back to the Old Ways becomes hopelessly lost in this morass of consumerist spirituality. These practices also promote the subordination of Indian women to white women. We are told that we are greedy if we do not choose to share our spirituality. Apparently, it is our burden to service white women's needs rather than to spend time organizing within our own communities. Their perceived need for warm and fuzzy mysticism takes precedence over our need to survive. The New Age movement completely trivializes the oppression we as Indian women face: Indian women are suddenly no longer the women who are forcibly sterilized and tested with unsafe drugs such as Depo Provera; we are no longer the women who have a life expectancy of 47 years; and we are no longer the women who generally live below the poverty level and face a 75 percent unemployment rate. No, we're too busy being cool and spiritual. This trivialization of our oppression is compounded by the fact that nowadays anyone can be Indian if s/he wants to. All that is required is that one be Indian in a former life, or take part in a sweat lodge, or be monitored by a "medicine woman," or read a how-to book. Since, according to this theory, anyone can now be "Indian," then the term Indians no longer regresses specifically to those people who have survived five hundred years of colonization and genocide. This furthers the goals of white supremacists to abrogate treaty rights and to take away what little we have left. When everyone becomes "Indian," then it is easy to lose sight of the specificity of oppression faced by those who are Indian in THIS life. It is no wonder we have such a difficult time finding non-Indians to support our struggles when the New Age movement has completely disguised our oppression. The most disturbing aspect about these racist practices is that they are promoted in the name of feminism. Sometimes it seems that I can't open a feminist periodical without seeing ads promoting white "feminist" practices with little medicine wheel designs. I can't seem to go to a feminist conference without the woman who begins the conference with a ceremony being the only Indian presenter. Participants then feel so "spiritual" after this opening that they fail to notice the absence of Indian women in the rest of the conference or Native American issues in the discussions. And I certainly can't go to a feminist bookstore without seeing books by Lynn Andrews and other people who exploit Indian spirituality all over the place. It seems that, while feminism is supposed to signify the empowerment of all women, it obviously does not include Indian women. If white feminists are going to act in solidarity with their Indian sisters, they must take a stand against Indian spiritual abuse. Feminist book and record stores should stop selling these products, and feminist periodicals should stop advertising these products. Women who call themselves feminists should denounce exploitative practices wherever they see them. Many have claimed that Indians are not respecting "freedom of speech" when they demand that whites stop promoting and selling books that exploit Indian spirituality. But promotion of this material is destroying freedom of speech for Native Americans by ensuring that our voices will never be heard. Feminists have already made choices about what they will promote (I haven't seen many books by right-wing, fundamentalist women sold in feminist bookstores, since feminists recognize that these books are oppressive to women.) The issue is not censorship; the issue is racism. Feminists must make a choice either to respect Indian political and spiritual autonomy, or to promote materials that are fundamentally racist under the guise of "freedom of speech." Respecting the integrity of Native people and their spirituality does not mean that there can never be cross-cultural sharing. However, such a sharing should take place in a way that is respectful to Indian people. The way to be respectful is for non-Indians to become involved in our political struggles and to develop an on-going relation with Indian COMMUNITIES based on trust and mutual respect. When this happens, Indian people may invite a non-Indian to take part in a ceremony, but it will be on Indian terms. I hesitate to say this much about cross-cultural sharing however, because many white people take this to mean that they can join in our struggles solely for the purpose of being invited to ceremonies. If this does not occur, they feel that Indians have somehow unfairly withheld spiritual teachings from them. We are expected to pay the price in spiritual exploitation in order to gain allies in our political struggles. When non-Indians say they will help us, but only on their terms, that is not help-that is blackmail. We are not obligated to teach anyone about our spirituality. It is our choice if we want to share with people who we think will be respectful. It is white people who owe it to us to fight for our survival, since they are living on the land for which our people were murdered. It is also important for non-Indians to build relationships with Indian communities, rather than with specific individuals. Many non-Indians express their confusion about knowing who is and who is not a legitimate spiritual teacher. The only way for non-Indians to know who legitimate teachers are is to develop ongoing relationships with Indian COMMUNITIES. When they know the community, they will learn who the community respects as its spiritual leaders. This is a process that takes time. Unfortunately, many white feminists do not want to take this time in their quest for instant spirituality. Profit-making often gets in the way of true sisterhood. However, white feminists should know that as long as they take part in Indian spiritual abuse, either by being consumers of it or by refusing to take a stand on it, Indian women will consider white "feminists" to be nothing more than agents in the genocide of their people. Our spirituality is not for sale." Right On! --- SLMAIL v4.0 (#1349) Origin: Igloo Station (514) 632-5556 (1:167/502) --------- "RE: Sudden Death for Peltier Lawyer" --------- Date: 2:27 AM Sep 9, 1994 From: web:lpdccfd Subj: Sudden Death for Peltier Lawyer web.native SEPT. 7, 1994 ANNOUNCEMENT IN MEMORY OF LEW GURWITZ 1938-1994 TO THE PEOPLE, FROM THE LEONARD PELTIER DEFENSE COMMITTEE, CANADA: It is with true love and respect, that we honour and give tribute to a great warrior: a human rights activist; a defender of indigenous peoples' rights; a great man who we can never replace and who was loved by so many. We will miss him tremendously in the constant struggle for our aboriginal rights and the freedom of our brother, Leonard Peltier. Lew Gurwitz, long-time defense attorney and dedicated activist for North American political prisoner Leonard Peltier, has died. He was 56. Lew was a tireless advocate for indigenous struggles in North America for more than 25 years. Lew calmly stepped from our world into the spirit world at approximately 9:15 pm on August 28, 1994. He died of a massive heart attack in Edmonton, Alberta, Canada after collapsing during closing proceedings of an international environmental indigenous conference, of which he was a guest speaker. He was immediately rushed to a hospital but could not recover. He was buried on Sept. 1, 1994 by his loving family and many, many friends near his home in Winthrop, Massachusetts. We extend our love and condolences to his family and to all those who will always respect his memory. At the time, Lew was involved in critical legal research and preparation for the Lubicon Cree of Alberta and was preparing to conduct important political lobbying in Washington, D.C. in support of Leonard Peltier's clemency request to the U.S. president at a time when Leonard's false extradition from Canada is also being reviewed by the Canadian government. There are no words to fully explain the great loss for many of us who worked with Lew and travelled with him thousands and thousands of miles under many difficult and stressful conditions -- whether it was a gruelling five-country European lobbying speaking tour or driving the distance to see a brother in prison or our Indian people struggling for their ancestral rights in crisis conditions. Lew was a man we could always count on to carry out his promises and commitments. His achievements are many. He was one of the founders of the 1973 Wounded Knee legal defense-offense committee; as well as the legal defense-offense committee established for the Hopi-Navajo of Big Mountain. Lew was one of the original defense attorneys for Leonard Peltier and one of the key attorneys for the Chippewas of Wisconsin, representing their traditional spearfishing dispute against overwhelming racist opposition by commercial interests. From his early days as a defending attorney for the prisoners of the Attica riot of 1971, Lew has contributed to the defense of human rights by taking on the cases of victims of oppression and racism; constantly doing free legal work on behalf of native people and their nations; as an activist, he spoke at literally hundreds of public events spanning more than two decades. Many people in Holland, Denmark, Switzerland, Sweden, Italy, Germany and elsewhere will remember Lew who along with myself on behalf of the Leonard Peltier Defense Committee, travelled extensively on several jam-packed agendas organized and sponsored by peoples of all political ideologies over many years. In March of 1992 on one such tour, we travelled by car throughout these countries for a period of five weeks. We averaged three public speaking events per day; conducting countless media interviews; meetings with organizers; and formal meetings with mayors of cities, politicians and representatives of human rights agencies, including the Geneva-based United Nations human rights commission; the World Council of Churches and at the world court at the Hague in Holland. Together we lobbied for awareness and support; and building solidarity through dialogue we were able to break down the many barriers which too often prevent people like us from achieving our goals. The colossal loss of this man can never be replaced and will never be forgotten. We would like to ask all people to send their condolences to the Gurwitz family at 62 Pleasant St., Winthrop, Mass., U.S.A. 02152. We ourselves would like to send our thanks to Lew's mother and to the Gurwitz family. He is survived by his son, his mother and four brothers. To the Lubicon Cree we would like to thank you for your courage, your commitment and for your condolence to the Gurwitz family. Lew Gurwitz will always be remembered by the thousands and thousands of people who loved and respected him. He shared with us his years of experience; his unique intelligence; his sensitivity and commitment to Leonard Peltier and to the ongoing struggle. Our final meetings with Lew took place on July 10 and 11, 1994 in the Mohawk territories of Kahnewake and Kahnesatake. On the night of July 10, we sat together until the wee hours of the morning talking about strategies for unifying the people. Our unanimous conclusion was that we stay focused on the issues -- exposing the truth to the people -- praying always that truth would prevail. Our family will always remember our final embrace with this honourable man when on July 11 we met in Kahnesatake, Oka, Quebec and marched together with the Mohawk people in commemoration of the peoples' stand in the 1990 crisis. We marched from the sacred Pines down through the Town of Oka; past the Mayor's house; up to the golf course and back into the Pines where we paused briefly in prayer at the ancient Mohawk sacred burial grounds. His participation there was only one more example of his tremendous dedication, for he then travelled to Toronto, Ontario for meetings; then returning to the u.s. on August 7 for the Annual Sundance on Tayac territory of the Piscataway Indian nation. He then returned to Canada and travelled to Alberta in support of the Lubicon Cree. For those of us who face the future in our constant struggle for justice, we will always remember and his spirit will remain with us always. It is in that spirit we encourage all people to help us continue to carry on the struggle and to free our brother Leonard Peltier. In the Spirit of Crazy Horse, we thank you for your time. From Frank & Anne Dreaver and family and all the people of the L-P-D-C-Canada --------- "RE: Davis Inlet Update" --------- Date: 94/09/08 18:18 From: Brave Star (a.horovitch@genie.geis.com) Subj: Davis Inlet Update GE Electronic Mail Night Owl, I have held back writing this article as events change from day to day. I may have a further update early next week to add to this report. Art DAVIS INLET UPDATE SEPT 1 - 8,1994 ----------------------------------- Montreal, Quebec Tensions remain high at the small Innu community of Davis Inlet in northern Labrador. During the last week, Newfoundland's minister of justice had threatened to fly in the RCMP and a judge in military helicopters to carry out sentencing on a number of people who were charged with offences in the last few months since the RCMP pulled out of the community (and even some before that date, totalling close to 70 cases). The Montreal Gazette, in an article by Ian Bailey (Canadian Press), reports that on Sept 7 the minister ruled out an armed confrontation over the return of the court to the community. Justice Minister Ed Roberts said the RCMP called off the planned return of the court because it was considered too dangerous. The Innu had barricaded the airstrip of the community on Sept 5 to insure no planes would land. (The community is accessible only by air or water.) Roberts said that the RCMP feared that some mainland Innu who joined the community at Davis Inlet added to the threat of violent confrontation. He appeared on CBC Newsworld with Peter Penashue, president of the Innu Nation, who accused the minister of provoking a confrontation after negotiations broke down last week. At that time , Roberts refused to negotiate while former chief Katie Rich was in the same room, because she had been cited for contempt of court last spring after the community forced the judge and RCMP detachment to leave. The reason Roberts gave was that he could not negotiate as a Minister of Justice with someone who has been charged with a criminal offence. Penashue said, " I don't think we provoked anybody. We said we would defend ourselves. It was Ed Roberts who invited the military, the RCMP and forced himself onto the community." Roberts replied, "Mr. Penashue and his colleagues are quite willing to look to the government of Canada and Newfoundland for financial assistance. They are quite willing to take the benefits of being Canadians, but they must also take responsibility of being Canadians and that means we're subject to the rule of law. The Innu leaders criticized the government for wasting money in assembling some 60 RCMP officers at Goose Bay, who are held on standby in preparation to enter the community. Roberts said the cost of the RCMP operation was substantial , but he did not provide figures on the cost. The Innu claim that the circuit court system ignores their interest in reforming wrongdoers without necessarily removing them from the community. The Native concepts of restitution to the victims and healing within a community circle are ignored by the white justice system. Penshue hinted that Innu leaders are considering a similar anti-court protest in Sheshatsiu, the other major Innu community, near Goose Bay. Innu leaders spoke of resisting the arrival of the RCMP, but were never specific about what that meant. However, a report on CBC radio on Sept 8 said Penashue was quoted as saying that the people are preparing to use non-violent confrontation. He spoke of the women being on the line with the men if arrests are made. An unconfirmed report on CBC said that the Innu had turned down an offer of help from the Mohawk Warriors. While Penashue has called for a three to four week cooling-off period, during which time negotiations continue about using Innu concepts of justice in the legal system, he fears that the RCMP may try to storm into the community without notice and set up the court against their wishes. Date: 94/09/08 18:19 Penashue has called back the two international observers to Davis Inlet... fearing the use of force. A touchy situation but I don't see where international pressure has helped any in the situation either here or the US with their treatment of the natives. After the OKA crisis there was strong condemnation.... so what??? Brave Star Date: 94/09/08 18:20 6 pm CBC radio news stated that the province has given orders for the RCMP force that was gathered to " stand down" so no immediate occupation will take place. HOWEVER, all negotiations with Davis Inlet Innu have been broken off at both provincial and federal levels... that includes the land claims and the move the community which was promised so many months ago! Brave Star --------- "RE: Senecas at Salamanca, NY" --------- Date: Tue, 13 Sep 1994 00:00:36 GMT From: tah7140@ritvax.isc.rit.edu Subj: Senecas at Salamanca, NY Newsgroup: soc.culture.native U.S. TO EVICT WHITE RESIDENTS ON INDIAN LAND SALAMANCA HOMEOWNERS SPURN LEASES WITH SENECAS Salamanca-Last century, the U.S. government thought nothing about driving Indians off their land to make room for white settlers, sometimes in forced marches like the Trail of Tears that killed thousands of Cherokees. In a strange twist, the U.S. government now finds itself a partner with the Seneca tribe in eviction proceedings against white residents of Salamanca, the country's only city built on Indian land. People in Salamanca, facing the loss of homes and businesses, don't appreciate the irony. "We are citizens of the United States of America who are being turned on by our own government," said Joseph Fluent, one of about 180 property owners threatened with eviction for refusing to sign a new land lease with the Seneca Nation of Indians. The lease took effect in 1991, replacing one that had been in force since 1875 on the Senecas' Allegheny reservation, 70 miles southeast of Buffalo. Under the old lease, Salamanca residents paid the Indians as little as a dollar a year in rent. Most of Salamanca's 3,000 property-owners signed the new lease, which raised the typical rent to a few hundred dollars a year. The handful who didn't sign are being given one last chance this week. The Senecas say the names of those who haven't signed by Friday will be turned over to the Indian affairs division of the Interior Department. "Once we've determined those folks haven't paid the rent and should, eviction proceedings will start," said David Etheridge, an Indian affairs attorney. Homeowners are entitled to court hearings that could hold actual evictions off for months or years. The sooner evictions begins, the better, the Senecas say. "It's been clear on the tribe's part that we want these people who don't have leases off the land," said Adrian Stevens, a Seneca tribal council member. "Sign up or get out." Many homeowners says it's the wording of the lease, not the higher rent, that has kept them from signing. While the Senecas own only the land, homeowners say the Indians also are trying to claim ownership of houses and other buildings. They fear they could sign the lease and still be kicked out of their homes. "If I sign, they own me. They dictate to me," said Midge Schubert, who owns a house and beauty shop in Salamanca with her husband, Ronnie. "I bought my house in good faith. No way I'm giving it up without payment, or them kicking me out bodily if that's what they want to do." The Senecas say they have no designs on people's houses. Robert Porter, Seneca Nation attorney general, said it would violate the Senecas' own laws for the tribe to try to take away homes belonging to people who have signed leases and are paid up on the rent. "For somebody to say,"Three years down the road you might come and take my house." that's absurd." Porter said. The lease guarantees homeowners the right to live there for 40 years, with the option to renew for another 40, Porter said. "We upheld our end of a bad lease for 115 years," Porter said, "I seriously doubt we would not uphold our end of a good lease for another 80. We are extending a solemn promise for the next 80 years that they will be able to live within our territory." That's little comfort to some Salamanca residents, some of whom live in houses that have been in their families for generations. "I'm worried about the generations to come," said Nancy O'Brien, who closed a dry-cleaning business she had run in Salamanca for 25 years after her husband died of cancer last May. "So many of our kids are graduating and leaving Salamanca. Most of them don't come back because there's nothing for them. The lease is one more thing to chase them away." There's a picture of an elderly couple named Midge and Ronnie Schubert who refuse to sign a lease with Senecas. May I say that it came from the Democrat and Chronicle of Rochester, NY. I congratulate the Senecas for doing the thing that should HAVE been done long time ago. Forgive my mistakes or spacing if I have made any. --------- "RE: Review of The Grass Dancer" --------- Date: 9 Sep 1994 03:06:30 GMT From: brock@ucsub.Colorado.EDU (BROCK STEVEN GARY) Subj: Review of The Grass Dancer by Susan Power Newsgroups: alt.native,soc.culture.native THE GRASS DANCER by Susan Power. G.P. Putnam's Sons, 200 Madison Ave., N.Y., NY 10016, (800) 847-5515, (212) 532-3693 FAX. 300 pp., $22.95 cloth. 0-399-13911-7 REVIEW I've read much of "The Grass Dancer" over the last few months, since several chapters have appeared in literary reviews and magazines such as "Best American Short Stories 1993," "The Atlantic Monthly," and "Story." When the final version came out, I was curious to see how the various elements would fit together, since some installments seemed stronger than others. I'm quite pleased. "The Grass Dancer" is a complex and elegant trip through the interconnected realms of the spirit world, the natural world, and everyday events, chronicling (in reverse) the lives of several Dakota Sioux (Power, herself, is an enrolled member of the Standing Rock Sioux tribe) over a 100-year period. Central to the story is Harley Wind Soldier, a seventeen-year- old whose soul is "a black, empty hole" because his mother hasn't spoken a word to him, or anyone else, since Harley's father and brother perished in a tragic auto accident just before he was born. At an inter-tribal powwow, Harley meets Pumpkin, who has just enthralled the audience with her grass dance. She and Harley steal away to an abandoned cabin, and Harley finds that Pumpkin can shine light into the blackness of his soul. She is abruptly taken from him, however, also in an auto accident. Was this really an "accident?" Or the "bad medicine" of Mercury Thunder, whose grand-daughter, Anna, is in love with Harley. Mercury and Anna figure in the lives, for better or worse, of just about every character in the book. At one point, Anna sprinkles reservation dirt in the shoes of graduate intern Jeanette McVey, so she will stay and teach at the Indian school, never leaving. The best chapter details the exploits of Red Dress in the late 1800s, as she repulses the constant attempts of Father La Frambois (could this be De Smet?) to convert the tribe. As his interpreter, she changes his sermons. When he says "you have been a stubborn people, a great challenge to me," she translates this into "I have respect for you, you are a strong people." While some of the female characters occasionally lose distinction, Power's voice is clear and gentle - that of a natural storyteller and reminiscent of Louise Erdrich. "The Grass Dancer" is a vivid canvas of life painted with ambitious strokes, and is highly recommended. Power is winding up her author tour, with upcoming appearances in Iowa City (September 12), Philadelphia (September 14), Washing- ton D.C. (September 15) and Chicago (September 16). --------- "RE: Poem: Mahnomin (wild rice)" --------- Date: Fri, 9 Sep 1994 15:15:51 GMT From: Birdie Subj: Mahnomin (wild rice) Newsgroup: alt.native I have seen a posting here of an editorial by Jim Northrup ("Some Things Are Worth Dying For" was the title, I believe). Jim's a good friend and fine writer. Since it's ricing season again, I thought I would share with you his poem about harvest time. mahnomin Tobacco swirled in the lake as we offered our thanks. The calm water welcomed us, rice heads nodded in agreement. Ricing again, megwetch Munido. The cedar caressed the heads ripe rice came along to join us in many meals this winter. The rice bearded up. We saw the wind move across the lake an eagle, a couple of coots the sun smiled everywhere. Relatives came together talk of other lakes, other seasons fingers stripping rice while laughing, gossiping, remembering. It's easy to feel a part of the generations that have riced here before. It felt good to get on the lake it felt better getting off carrying a canoe load of food and centuries of memories. --Jim Northrup If you're interested in reading Jim's book, "Walking the Rez Road," (which won a Minnesota Book Award this year), call Voyageur Press at 1-800-888-WOLF. Great stuff!! --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 94/09/10 13:22 From: Kepola (dfsanders@genie.geis.com) Subj: A HAWAI'IAN BOOK OF DAYS, week of September 18-24 GE Electronic Mail A HAWAI'IAN BOOK OF DAYS, week of September 18-24 KEPEKEMAPA (September) (Mahoe-hope) 18 The roads we travel are different; if you reach your goal before me, wait for me to join you there. 19 Take time to hear the voices of children. 20 The world seen from the eye of aeko, the eagle, is a vast and wondrous place. 21 Our hopes and dreams inter-weave in the intricate patterns of love, aloha. 22 For every loving soul, somewhere there is a perfect companion. 23 This life is but a brief moment in my existence. 24 Fly with me to the high aerie of dreams. (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Conferences and Powwows - offline" --------- Date: Thu, 15 September 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= From: milo@scicom.AlphaCDC.COM (Michele Lord) From September 30 - October 3,1994 Washington D.C.: Mending the Sacred Hoop of All Peoples. With One Heart, One Mind, One Voice, One Prayer. All interested parties should request press credentials by September 21, 1994. The requests should be faxed to: (206)391-2559. Please include affiliations, crew lists and events you desire to cover. Select interviews with participants and organizational leaders may be scheduled prior to the opening upon request. Full informational packages will be forwarded with the issuance of credentials. Schedule of Events Wednesday & Thursday - September 28 & 29, 1994 - Interviews with event leaders - Courtesy calls on Congress DAY ONE - Friday, September 30 1 - 6pm - PHOTO OPS - erection of 10 tepees on Washington Monument Memorial Grounds for Native American Prayer Vigil 5pm - Blessing of Grounds 7pm - Grand Entry Pow Wow - Mellon Auditorium DAY TWO - Saturday - October 1 11 am - Bless The Eagle - Capitol Building - with Native American Spiritual Leaders and visionaries from Across the United States uniting to free the spirit of the Eagle, the symbol of American strength, unity and courage. Respected Native American elders, medicine people and spiritual leaders attending this event will be those of Lakota, Hopi, Algonquin, Onondaga, Navajo, Ojibwa, Cherokee, Lummi, and Mohawk Nations. 1 pm - Pow-Wow Dancers , Drummers & Singers on Mall 1 pm - Prayers and Ceremonies by Native American and Interfaith leaders on Mall DAY THREE - Sunday, October 2 7 am - Sunrise Sacred Pipe Ceremony led by Lakota Pipe Carrier Arvol Lookinghorse with invited US officials (photo courtesy required ) 9 am - Tree of Peace Ceremony with Iroquois Leaders honoring the formation of the world's first democracy DAY FOUR - Monday, October 3 10 am - Conference on The Wisdom of the First Nations: Towards a Partnership for a Sustainable Future. For more information and press credentials contact: Contact: Billy Sparks (914) 657-8721 Betsy Stang (914) 679-9764 After September 27 - Above at (202) 638-1616 ==================================================================== From: Rio Lara-Bellon The Sixth Annual Conference of the National Association for Native American Children of Alcoholics (NANACOA) The theme of this years' conference is: The Healing Journey: Expanding Our Vision Conference site: LeCentre Sheraton, Montreal Date: September 15th - 18th Workshops: Men's and Women's Wellness Issues Post-Traumatic Stress Disorder Elders and the Healing Journey Sexuality and Sexual Abuse and many more For more information about the conference contact: NANACOA, Seattle Office (Seattle, Washington) 206/467-7686 1-800-322-5601 special thanks to The Cherokee One Feather for providing this information ============================================================================= From: Will Sutter (Fidonet) The Coalition for the Rights of Indigenous Peoples in co-operation with Oklahoma State University, presents THE U.N. STUDY ON TREATIES, AGREEMENTS AND OTHER CONSTRUCTIVE ARRANGEMENTS BETWEEN INDIGENOUS POPULATIONS AND STATES. Saturday, September 24 at 1:00 Sunday, September 25 at 10:00 am OSU Student Union in Stillwater, Oklahoma. Oklahoma has been selected as one of 8 sites for a workshop. The study is open for participation to treaty as well as non-treaty Indian peoples of tribal or traditional governments and organizations. Participants are asked to bring treaty information related to their tribes or tribal communities. The event is sponsored by the International Indian Treaty Council, San Francisco, California, USA. To receive a questionnaire or more information contact; Jackie Warledo (918) 743-6530 voice. (918) 743-6495 FAX or Pete G. Coser Oklahoma State University (405) 744-5481 voice Origin: The SANDBOX MidWest City OK 405.737.9540 (1:147/34) ====================================================================== To: Multiple recipients of list EIRP Subject: Salmon Event/Seattle Dance On The Water--Second Annual Salmon Homecoming Celebration POW-WOW Where: On the Seattle Waterfront Pier 62/63 When: Friday-Sunday, September 16-18, 1994 Host Drum: Indian Nation - Yakama Emcee: Ray Fryberg Arena Director: Jamie McCloud Whipman: Kenny McCloud Headman Dancer: Roger Jackson (Quileute) Headwoman Dancer: Deanna Jackson (Quileute) Special Appearance by Bruce Miller (Skokomish) This PowWow held in conjunction with the Salmon Homecoming Ceremony and Educational Program, and under the direction of the Salmon Homecoming Committee. For more information, please contact PowWow Chair, Angie McCloud at 206/438-1180. For general information about Salmon Homecoming, contact Steve Robinson at 206/438-1180. ======================================================================= From _Char-Koosta News_ Sept 16-17 20th Annual North American Indian Alliance Pow Wow Butte, MT Info: 782-0461 Nov 25-27 Native American Month Social Pow Wow Tucson, AZ Info: 602-622-4900 Dec 30- New Year's Pow Wow Jan 1 Tucson, AZ Info: 602-622-4900 ======================================================================== From _News From Indian Country_ Sept 23-25 15th Annual Powwow, Winfield TN Info: 615-569-4960 Sept 23-25 Dancing Rabbit Creek Commemoration Tribal grounds, Mt. Vernon, AL Info: 205-829-5500 Sept 23-25 The Mounds, State Park, Whitewater, WI Info: 414-473-7748 Sept 23-25 National Indian Days, White Swan, WA Info: 509-865-5121 Sept 23-25 12th MI Celebration, Detroit, MI Info: 313-535-2966 Sept 23-25 Kituwah, Asheville Civic Center, Asheville, NC Info: 704-252-3880 Sept 23-25 1st Eastern Plains Festival, Tonganoxie, KS Info: 913-863-2312 Sept 24-25 Lake Reba Powwow, Richmond, KY Info: 614-377-2565 Sept 24-25 43rd Annual Chickahominy Festival, Providence VA Info: 219-278-7021 Sept 24-25 11th California Celebration Info: 619-281-5964 Sept 24 Northern Plains Powwow, Sioux Falls, SD Info: 800-658-4797 Sept 25-26 16th Council of 3 Rivers, Pittsburgh, PA Info: 412-782-4457 Sept 25 Great Swamp Massacre Powwow, Kingston, RI Info: 401-364-1100 ================================================================== From _The Spike_ Sept 24-25 Univ. of Massachusetts Powwow, Amherst, MA Info: 413-545-1888 Sept 24-25 3rd Annual Keepers of the Circle Powwow Schenectady, NY Info: 518-399-7739 Sept 24-25 5th Annual Western Michigan Univ. Powwow Kalamazoo, MI Info: 616-349-5387 Sept 25- Jan 5, 1995 Worcester Art Museum's fall exhibit: Heritage of the Land: Contrasts in Native American Art and Life Info: 508-799-4406 ext 264 Sept 23-24 Native American Festival, Durham, NC Info: 919-598-9188 Sept 23-25 Grandma's 1st Annual Powwow, Harrisburg PA Info: 704-282-1030 Sept 23-25 The Talking Rock Indian Festival, Jasper, GA Info: 404-735-6285 Sept 24-25 1st Annual Spirit of the Indian Powwow, Crozet, VA Info: 804-929-6911 Sept 24-25 1st Annual Inter Tribal Powwow, Richmond, KY Info: 606-622-1063 Sept 24-25 5th Annual Powwow, Indian Springs, GA Info: 404-775-6734 Sept 24-25 Chickahominy Festival, Providence Forge, VA Info: 804-829-2186 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, Jay Brummett, via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Activist Sentenced" --------- Date: Fri, 2 Sep 1994 18:26:00 GMT From: nsen@web.apc.org Subj: Activist Sentenced Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) NEWS RELEASE: Lonefighter National Communication Network Milton Born With A Tooth Will Not Be Sentenced By Peigans Last Friday morning, (August 22) Justice Willis O'Leary refused to allow a native sentencing circle for Milton Born With A Tooth. The Judge has also upheld the minimum one year prison term for one of the five charges -- using a firearm while committing an indictable offence. The environmental activist will be sentenced in Fort MacLeod, Friday, Sept. 9th, starting at 10:00 A.M. The full court room was somber and some shook their heads in disbelief as the judge read his decision. The Crown prosecutor had not presented any arguments against the use of a sentencing circle and the community had indicated that it wanted to hold one. Milton Born With A Tooth's lawyer Karen Gainer had used the Charter of Rights to argue that the minimum one year prison term was "cruel and an unusual punishment" given that the main charge -- obstructing a peace officer -- carries a maximum of two years. Milton Born With A Tooth was tried on five charges stemming from a single incident on September 7, 1990, when he fired two shots in the air to warn RCMP and the Alberta Government officials that they were trespassing on Peigan Band lands. Alberta's Chief Justice had instructed that 50 per cent of the panel from which the trial jury was selected be native people. Later, Justice O'Leary agree with the prosecution's argument that native people should not be deliberately included, and ordered that a new panel of prospective jurors be called. The new jury found Born With A Tooth guilty of all charges last March 15th. Although an appeal was written, Born With A Tooth, was unable to raise the full $10,000 needed to file the appeal. The Oldman River, its wildlife, cottonwood forests and traditional sits are the foundation of the Peigan culture. The Dam and its predicted destruction of the Oldman River are regarded as cultural genocide. In March of 1990, the Federal Court had removed the federal licence required for the Dam and ordered a public environmental assessment and review. Despite the ruling and the Supreme Court's decision to uphold the ruling, the province had continued work on the Dam. The Lone Fighter Society, with the support of the Peigan Chief, Council and elders, went to work to protest the continued illegal construction of the Dam. They worked on their reserve lands to divert part of the flow of the Oldman River around the Lethbridge Northern Irrigation District (LNID) headworks. The LNID headworks are still today, the only facility that makes the Oldman Dam reservoir usable for irrigation. This massive development will turn the Oldman River on the Peigan Reserve into nothing more than a conduit to transport water from the Dam reservoir to the LNID headworks. The first recommendations of the court ordered environmental review was to make the Dam inoperable and instead allow the free flow of the river through it. The Government of Alberta has yet to implement any of the recommendations from the review, including a negotiated settlement with the Peigan People. The Lonefighter Society's work came to an end September 7, 1990, when the Alberta Cabinet ordered an armed invasion of 36 RCMP with helicopter back- up, plus the para-military arm of the RCMP on the Peigan reserve. --------- "RE: Takla Fires" --------- Date: Thu, 8 Sep 1994 04:44:00 EDT From: infi.net!jsd (Jordan S. Dill) Subj: Takla Fires Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) ++++++MODERATION NOTE+++++ The request id for discussion on the "legitimate" nature of these kinds of tactics. It is IMHO a discussion question and thus I have redirected this post to NatChat instead of Native-L. Regards -Jay ++++++++++++++++++++++++++ Am interested in comments as to whether the activity noted below is a "legitimate" approach... Article taken from the Sept. 1, 1994 issue of the Journal of Commerce (newspaper): Suspicious blazes have destroyed two rail bridges six apart on BC Rail Takla Line, carrier's link with the remote, timber-rich Sustut Rover region in central British Columbia. Destruction of the two spans, a 165-foot bridge over Maclean Creek and a 220-foot bridge over Hudson Bay Creek, will knock out the line for about four to six weeks, said Barrie Wall, a spokesman for BC Rail in Vancouver, British Columbia. The bridges are located 211 miles and 217 miles, respectively, northwest of Prince George, British Columbia, which is 488 miles north of Vancouver. "We suspect arson, of course. But no arrests have been made to date. We have investigators on the scene," said Cpl. Peter Kerr of the Royal Mounted Police in Fort St. James, British Columbia, about 100 miles northwest of Prince George. Though no one would say it publicly, suspicion centers on a break away band of the Takla Tribe, called Fort Connelly-Lake Bear Tribe, based about 150 miles northwest of Fort St. James. The group has previously set fires to protest their aboriginal land claims against the province and boundary disputes with other native inhabitants. The group has previously blockaded the Takla Line. On Monday, the Royal Canadian Mounted Police peacefully enforced an injunction against the blockades obtained by Takla Track & Timber Co. which has a log-hauling contract with BC Rail. The line serves several timber consortiums in the region, but is used only during tree-cutting season in winter months and only after the ground is frozen. This way, loggers can use heavy equipment to cut and move felled trees to tracks. The fires will prevent BC Rail from sending a train north with supplies to stock the logging camps for the coming season. In addition, hundreds of trees remain on the ground from last winter, and the railroad wanted to haul them south to Prince George for processing. Peace...Jordan --------- "RE: Early Native American Education" --------- Date: Wed, 7 Sep 1994 14:33:52 -0700 From: anchor.engr.sgi.com!lyn (Lyn Dearborn) Subj: Early Native American Education Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Found a great new "educational" coloring book while we were traveling up the north coast of California last week. We stopped to check out the "new" old Yurok village at Patricks Point State Park called "Sumeg", and of course, I have to check out the Visitors Center for educational purposes. One of the best things about it is that the front cover has a flap that encloses the open edge of the book, and has a velcro closure, which keeps the book from getting ragged looking. Anyway, this book is from Running Press, with someone named Borgenicht listed as the author. It is one in a series of what Running Press calls their "Start Exploring" Series. Each book is $8.95 at local bookstores, or you can send for them if you include $2.50 postage and handling (or get together with friends & order wholesale. The other titles include: "Architecture", "Bulfinch's Mythology", "Masterpieces", "Oceans", "Space", "Forests", Gray's Anatomy", "Insects" and "Masterpieces of American Art". This book is called "Folktales of Native Americans"; A Story-Filled Coloring Book Includes a ready-to-color poster (a pullout). The stories are great, and the accompanying drawings are well done, by someone named Helen Driggs. Running Press Publishers 125 So. Twenty-second Street Philadelphia, PA 19103-4399 Canadian reps: General Publishing Co., Ltd 30 Lesmill Rd. Don Mills, Ontario M3B 2T6 ISBN # 1-56138-303-1 1993 The poster is a Pacific Northwest scene of a potlatch. Nice drawing. I've typed in two Chippewa stories and one Tete de Boule story. Do any of you know who these people are? I've looked in all of my "locatable" inter-tribal books and have found nothing. There was a very simplified comment about them in the glossary saying they "lived" around Quebec, but no other info, so I can't help but wonder if they are also known by another name. Tribes represented include: Tsimshian Story, Crow (2), Cochiti, Seneca (2), Dakota, Tete de Boule, Papago, Chippewa (2), Assiniboine, Cherokee, Brule Sioux, another "unidentified" Sioux, Menominee, and 2 Tewa stories. Hmm just noticed an "explanation" of tribal groups which includes a simplistic definition of the Chippewa: "A group of Indians who lived in what is now Michigan, around Lake Superior. They also are known as the Ojibwa. Gosh, golly, gee ..... where did we move to? Anyway for Tete de Boule it says "A group of Indians who were members of the Algonquin people. They were located in Canada, in the area of Quebec". We aren't ALL in the past-tense; the southwest is mostly intact, as is the Seneca, Sioux, Tewa, Tsimshian, Dakota, Cochiti, Cherokee, Brule Sioux, Assiniboine. But the Menominee, Papago, Chippewas, and Tete de Boule "lived" in this or that place .... think I should drop the publisher a note ... pls feel free to do the same. Here and there the publishers have also included little "bits of knowledge" put into boxes/squares at the bottom of a page, as "filler" Such is the purpose of this "bit" on peace pipes. You'll note that there is no mention that use by those who aren't "qualified" can cause sickness, rotten luck, and even death... they merely imply that you need to be PHYSICALLY careful in holding it, not that you need to not touch it, period, unless you are participating in a ceremony by a qualified "Pipe carrier" or even a Midewiwin medicine person... There is a definite mistaken belief that the "power" is in the pipe, and not the Carrier. THE PEACE PIPE For most Native Americans, "peace pipes" were smoked as offerings of goodwill to guests and friends, as offerings to the spirits, and as cures for diseases. In some ceremonies, the smoker blew in all four directions for health and good luck. The way a pipe was held was important. Holding it incorrectly was bad luck, and dropping it could even mean death. Here are those stories: THE SEASONS A Chippewa Story In a lodge by the edge of a frozen stream, an old man sat alone. Winter was ending, and his fire was nearly out. The man looked as ancient as the mountains, and he was very pale. His hair was white with age, and his bones shook when he moved. He met each day with loneliness--he never had visitors, and the only sound he ever heard was the sweep of the wind, bringing with it new snow. One day, just as his fire was about to die, a strong young man came to his lodge. The young man's face was red with youth, and his eyes twinkled with life. His lips formed a warm smile. His walk was gentle and light, and on his head he wore a wreath of grass in place of a warrior's band. In his hands he carried no bow and arrow, but instead a bunch of flowers. The old man spoke first. "My son," he said, "I am glad to see you. Come in. Come tell me of your adventures and journeys. Let us talk the night away. I will tell you of my experience, and of what I can do. You will tell me the same, and we will entertain each other." As the young man entered, the old man brought out of his sack an old pipe, and filled it with tobacco. He handed it to his young guest, and together they smoked. When the ceremony was over, they took turns speaking of their powers. "I breathe," began the old man, "and the waters still. Streams and lakes become stiff and hard, like clear stones." "I blow my breath," said the young man, "and flowers appear all over the land." The old man was challenged, so he spoke again. "I shake my hair," he said, "and snow covers the land. Leaves fall. Flowers hide, or my breath blows them all away. Birds fly to far away lands. Animals run to caves and holes. The ground itself becomes as hard as flint." "I shake my locks," the young man said confidently, "and warm showers fall upon the land. Plants lift their heads up out of the ground, and birds come to my voice. The warmth in my breath unlocks the waters, and music plays where I walk. Nature celebrates." They spoke all night. At length, the sun began to rise. The lodge and its surrounding land began to warm. The old man's tongue stopped. He heard a robin and a bluebird singing sweetly atop the lodge. By the door, the stream began to trickle. The softly moving wind brought with it not snow, but the sweet smell of flowers and herbs. As the sun rose, the young man realized that his host was Winter itself--and as the world around him warmed, the old man's eyes began to stream tears. His time was ending. The sun heated the land, and the old man began to shrink. Soon he had melted completely away. All that remained in his spot was a tiny white flower--the first flower of the spring. The young man breathes deeply, and listened to the world awaken. WHY WE SLEEP A Chippewa Story Sleep is mysterious. No one knows why we have to sleep, or what makes us feel tired. But the Chippewa people have an explanation. They say that there is a spirit called Weeng, who commands hundreds and hundreds of tiny, invisible creatures. These tiny people are everywhere, especially around trees and lodges, and they are always awake and ready for action. Each of these beings is armed with a club. When one of these creatures sees a person relaxing, or lying down, he carefully climbs up on his forehead, and hits the person with the club. The blow does not hurt, but it does make a person feel sleepy. A second blow makes a person move slowly, and sometimes causes him to close his eyes. A third blow causes a deep sleep. This is the job of these creatures--to put everyone they meet to sleep. They sometimes hid in hunters' pouches, and when the hunter sits to smoke a pipe, or to eat, the creatures come out and put him to sleep. This helps to protect animals from the hunter. Mostly, these creatures are friendly. They put people to sleep to give them more energy when they awaken. But sometimes, like all creatures, they make mistakes or play pranks, and sometimes these pranks are dangerous. For example, these creatures have been known to hit people as they float in canoes. Weeng himself is less understood. But once, a great hunter named Iagoo is said to have come close to meeting Weeng. One day, Iagoo went out with his dogs to hunt. Along the way, he passed through a thick brush, and when he came out, his dogs were nowhere to be found. Iagoo was alarmed and confused -- his dogs were faithful animals, and he was very attached to them. He called to them at the top of his lungs, and searched the thicket for hours. Finally, he came to a spot deep within the brush, and saw the dogs sleeping soundly. He tried to arouse his dogs. But Iagoo himself was getting sleepy. He decided to lie down for a quick nap. It is said that as Iagoo was drifting off to sleep he saw a spirit perched in the branches of a tree above him. This spirit was shaped like a giant butterfly, and made a low, soothing murmur, like the sound of a distant stream. Then the creature disappeared, and all went dark. It is not known if this was truly where Weeng dwelled -- Iagoo was known to make up stories from time to time, as all great warriors do. This is all we know of sleep. THE SUN TRAP A Tete de Boule Story Long ago lived a boy named Tcikabis who liked to climb trees. He could climb better than anyone else. But Tcikabis also had a special power -- he could climb to the top of a tall tree, and then, by blowing on it with all his might, he could make the tree grow higher. He could then climb to the new top, and repeat the process. This way, Tcikabis could climb higher than anyone. One day, he climbed higher than he had ever gone before. He climbed so high that he saw a straight, wide path across the top of the sky. "Who can be that travels upon such a wide path?" he thought to himself. "I must find out. I will stretch myself across the path and go to sleep. When someone comes by, I will awaken and see him." The high climb had tired him out, and he quickly fell asleep. Soon he was awakened by footsteps on the road. "Now I will find out who travels here," Tcikabis thought. He looked up, and saw only a bright light. He covered his eyes, and realized that the sun itself was approaching! "Out of my way," ordered the sun. "Go around me," Tcikabis yawned, not moving. "I cannot leave my path!" the sun said, becoming hot with anger. "If you do not get out of my way, I will burn you!" But Tcikabis was not frightened. He laughed, and said, "Jump over me." The sun stepped over him, but as he did, Tcikabis nearly died of the heat. His clothes were all burned, and he was badly scorched. Tcikabis was angry, and he returned to the earth to plan his revenge. Back on the ground, Tcikabis plotted. He made a large net, and his sister asked him what it was for. "I am going to get even with the sun," Tcikabis said. he was so angry he could not think clearly. He did not remember that he had blocked the sun's path. His sister tried to warn him against the trick, but he would not listen. With his net on his back, Tcikabis climbed back up the tree to the path, and set the trap. Soon, the sun approached on his daily journey, and became caught in the net. Darkness covered the world. Tcikabis was happy that his trap had worked, and the darkness continued for some time. But people were becoming angry. Without light, they couldn't get anything done. Plants could not grow. And no one could see the world's beauty. Tcikabis realized that it would always be dark unless he freed the sun. But how could he free the sun without burning himself? He knew too well how much damage the sun could do. Then he had an idea -- he could ask an animal to cut through the net! The sun's heat might not reach tiny creatures. He called together all the small animals -- mice, rabbits, frogs, turtles, squirrels, and others -- and they climbed the great tree. One by one, the animals tried to bit through the net. Turtle crawled up, and extended his neck to bite through the trap. As he stretched out his neck, the heat of the sun became too great, and burned him. Rabbit tried next. He hopped up cautiously, but the heat was too strong for him, too, and his whiskers were scorched. One by one, the animals tried and failed. Finally it was the mouse's turn. He crept up underneath the net -- and began to chew through. He was so small that the sun's heat did not reach him. At length, the mouse freed the sun. The sun came out slowly, stretched, and continued along the path as if nothing had ever happened. And the world was light again. ^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+ "We did not weave the web of life. We | Lyn Dearborn; Naturalist/Person are merely a strand in it. Whatever | Turtle Clan Ojibwe we do to the web, we do to ourselves" | dearborn@anchor.engr.sgi.com ^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+