Subject: nanews02.041 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 041 O o o o o O __/_ / ) (___/ / ( (___, 8 October 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, NAT-EDU, NATIVE-L & NATCHAT Mailing Lists, Genie (General Electric) e-mail, UseNet newsgroups alt.native & soc.culture.native. <----<<<< >>>>----> 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. "I shall vanish and be no more, but the land over which I now roam shall remain and change not." __ Omaha Warrior Song +- -- -- -- -- -- -- -- -- -- -- -+ | 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! These are facts: Elected officials write and enforce the law. Elected officials allocate public funds for spending in the public interest. An election is rapidly approaching. In almost every state there are issues being placed before the voters that will affect First Americans. Your vote can very well be the deciding one, whether you cast it or not. To vote you must be registered. It is not too late to register if you are not. It is not too late to learn what issues will affect you and the lives of your brothers and sisters. This is a request: Register, study the issues and vote. 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 - Think Indian - Conferences and Powwows - online - Cree Secession - Columbus,Ohio/ - Little Rock/Iron House Drum Indigenous Peoples Week - American Indians in Higher Education - Canadian Aboriginal Science - World View (Culture) and Technology Society - News Brief... - Stereotype Editorial - Poem: Bleeding Stones - Trademark Approved - Verse: Hawai'ian Book of Days - White Buffalo (Plans) - Conferences and Powwows - offline - Food Run for Navajo Elders ------------------ clip here for news feature -- 8< ------------ --------- "RE: Think Indian" --------- From: Gary Krawec (gary.krawec@f36.n229.z1.fidonet.org) Date: Sep-18-94 19:53:10 Subj: Think Indian FidoNet Indian Affairs Conference Ahneen all! recently i was at the Nipissing Pow Wow near North Bay, Ontario (NO, i'm not going to tell the story again.....) anyway, this was in the program and i thought it would be of interest to the people here.... >>>>>>>==========>> Think Indian <<==========<<<<<<< Think Indian and you will always be respectful, courteous, friendly, and helpful to your fellow man. Think Indian and you will always be grateful and proud of your ancestry. Think Indian and you will never be wasteful, you will never pollute and destroy. Think Indian and you will never take part in thoughtless, indiscriminate, senseless vandalism. Think Indian and you will learn how to respect, and how to love our mother, the good earth. Think Indian and you will always be a good conversationist. Think Indian and you will never need to use the White Man's mind destroying drugs. Think Indian and you will better understand what our forefathers meant, when they said, "Drink not too excessively of the White Man's fire- water for it can burn a good man into a whimpering fool." Think Indian and you will realize that life is good and beautiful, that there is life even in the rocks and the stones; that there is life in the earth, around the earth, and beyond the earth; that the Creator of All Life is "Kitche Manitou" The Great Spirit. Think Indian and you will help to preserve and retain our own native religion and heritage. Think Indian and you will better be able to commune with nature, and nature will commune with you in return. Think Indian and you will be helping to build a new kind of unity, brotherhood, progress, peace, among our people. The Native People of Canada [and the World]. This pow wow was given the name "Maanaadjitooming Dodemnaang", Honouring the Family...good name i thought... patty wesley ... A life? Where can I download that from?!? Origin: Westonia BBS Weston, Ontario, Canada (416)241-1981 (1:229/36) --------- "RE: Cree Secession" --------- Date: 28 Sep 94 19:03:00 -0500 From: Frosty.Deere@magicnet.com (Frosty Deere) Subj: Cree Newsgroup: soc.culture.native Henri Comte, is his recent attack on the Cree Nation, titled "Cree going it alone is just a big dream," yet fails to see the big picture. His sovereignist emotional argument is flawed, generalized and overly instability. He claims that the Cree cannot partition Quebec because of the kind of message it would send to "Indians in the United States" and its ensuing instability Using his logic, Quebec separatism could then be perceived by individual states in the United States as reason to secede from the union. Should the Louisiana territory secede from the states because their Quebec cousins want to secede from Canada? Must we remind Mr. Comte that the circumstances prevalent in Quebec-Canada relations are far different and more complex than he lets on? The Cree nation, like the Quebecois, are just trying to protect their lights and like Quebecers, their right to determine their future on their "distinct" status. What Mr. Comte proposes is that, at the risk of not stirring up sentiment, the Cree nation must fall short of exercising what Quebecers deem as their inherent right. It appears that the sovereignist desires of Quebecers are deemed "acceptable and the only logical conclusion." Yet, for natives to dream a similar dream is utopian. Mr. Comte, like many others, fails in his sovereignist ramblings to see that it is the native nations that are the most distinct societies in the Americas. As for Mr. Comte's irrelevant commentary on the issue of slow paced negotiations of mining projects, I question his true intent. What does this issue have to do with Quebec's borders? Is there a reason for his pointing the finger at the Cree and implying that Quebecers are suffering because the Cree do not want to give the go-ahead to these projects worth $700 million, which may be canceled? Has he even thought of why the Cree are not interested in those projects at the expense of losing jobs for the respective communities? Has it ever occurred to him that the reason the Cree may be stalling those negotiations is because they are trying to figure out who will benefit from those projects and who will, once again, have to deal disruption? The Cree want a change in the status quo. They want to be full time players, having a say in their future. The paternalistic intervention from governments acting "in the best interest of the native nations" has been going on for 500 years; it is about time that native nations have input into those areas that affect them directly. It is easy for Mr. Comte and others, sitting in their downtown Montreal offices 500 kilometres away to claim they know what is in the best interest of the Cree nation and their territory. The Cree nation will make the decision of whether to embark on the canoe with Quebec or stay on dry land with Canada. As for the "Cree Dream." let me tell Mr. Comte that a man without a dream may as well be dead, for he aspires to nothing! It is the dreamers of utopia whom have changed the course of mankind over time. Written by Luis Eguren Grand Council of the Crees (of Quebec) Montreal. Igloo Station Native News BBS. --------- "RE: Little Rock/Iron House Drum" --------- Date: 01 Oct 1994 01:30:08 GMT From: PrisonNews@sage.uucp (PrisonNews Service) Subj: Little Rock/Iron House Drum Newsgroup: soc.culture.native ========================================================== | | | | |||||| PRISON NEWS SERVICE |||||| | | | | ====================================================== A Bulldozer Publication Selected Posting from Issue #47 The Iron House Drum The Iron House Drum was a quarterly newsletter published by the Native American Prisoners' Rehabilitation Research Project (NAPRRP) from 1988 to 1993. Following its last publication in early 1993, its editor and founder, Little Rock Reed, with one month remaining on parole in Ohio, was targeted by the Ohio Adult Parole Authority for political imprisonment and/or assassination for his refusal to stop speaking and writing about government officials' crimes against Indian prisoners (refer to the last several issues of PNS). Forced underground, Little Rock has continued to fight for the rights of Indian and other prisoners. The Iron House Drum will now be a regular section of PNS. Native prisoners are encouraged to write to Little Rock, in care of PNS, concerning their struggles, and regarding any legal questions they may have concerning their religious and cultural rights. In July 1994, Senator Daniel Inouye introduced Senate Bill 2269 "to protect American Indian cultures and guarantee the free exercise of religion by Native Americans." Title III of the bill is entitled "Prisoners' Rights," and it states that "Native American prisoners who practice a Native American culture or religion shall have, on a regular basis comparable to that access afforded prisoners who practice Judeo-Christian religions or any other religions, access to .. Native American traditional leaders...items and materials (including cultural or religious diets) utilized in cultural or religious facilities [i.e. sweat lodges and tipis]. This bill also implies that Indian prisoners who participate in cultural programs such as the Red Road to Recovery, UNAP and P.I.P.E.S., shall be given the same benefits and recognition as non-Indian prisoners are given by prison and parole officials for their participation in programs such as AA and NA. Senate Bill 2269 is merely a bill. It will not become law until it is passed by Congress. It will not be passed by Congress until a significant number of Indian people and their supporters contact the Congresspersons in their areas and urge them to support this bill. Letters to Congresspersons are imperative, as there is great opposition to this bill (the opposition has defeated several other bills that would amend the American Indian Religious Freedom Act of 1978). In fact, Senator Reed (of Nevada) has proposed an amendment to the bill which will do away with the prisoners' rights section altogether. According to a telephone conversation I had last week with Pat Gordon, Counsel for the Senate Committee on Indian Affairs, Senator Reed has argued (and continues to argue) before Senate members that: 1. This legislation will result in a flood of frivolous litigation initiated by prisoners who have nothing better to do than to deep the courts busy. 2. Whether or not to allow certain religious practices by prisoners should be left to the discretion of prison officials. 3. The cultural/spiritual programming mandated by this legislation would be too expensive for prison officials to implement. 4. Prisoners should not to be given the same religious protections as free citizens . What follows are my own comments in response to Senators Reed' s arguments in support of excluding prisoners from this bill. My comments are based on information contained in The American Indian in the White Man's Prisons: A Story Of Genocide, which was reviewed in the last edition of PNS, and which is the result of a 7-year extensive study and investigation of the way in which Native prisoners are discriminated against in federal and state prisons in the United States. "Frivolous" Litigation With respect to Senator Reed' s contention that this legislation would result in a flood of frivolous litigation, I think I can reasonably assert that this legislation, contrary to Senator Reed' s contention, would significantly reduce litigation in this country. This book contains a comprehensive review of published federal decisions (and numerous unpublished decisions) in Indian prisoners' religious deprivation lawsuits in this country from the mid-1970s to the spring of 1993. There do not appear to be any such actions that were dismissed by the courts as frivolous. In fact, a review of the decisions nationwide indicates that, without exception, the prisoner plaintiffs have merely sought to practice their sincerely held religious beliefs in a manner consistent with the Native spiritual/cultural programming that has been available to Indian prisoners in some states for decades. Sincerely held religious beliefs, and the effects of prison officials' arbitrary suppression of those beliefs, is not a frivolous matter. Senator Reed' s worries could be put to rest by placing a provision in this bill which would require prisoner litigants to foot the bill for all costs of lawsuits found by the courts to be frivolous; this would discourage prisoners from invoking this Act in litigation where the prisoners' claims are not meritorious (some federal district courts already have local rules in effect which require prisoners to pay all costs of litigation they initiate which is found to be frivolous). Prison officials' discretion With respect to Senator Reed's contention that the decision to allow or deny religious practices by prisoners should be left to prison officials' discretion, it appears that Senator Reed' s attitude is consistent with that of most of the courts that have decided Indian prisoners' religious cases in this country - which is what has cost the taxpayers millions of dollars in such litigation over the years. In the comprehensive study of decisions referred to above, every prison official defendant has had one thing in common: prison officials have never been able to substantiate (nor have very many courts required them to substantiate) their bald assertions that Indian religious practices would cause security problems. In fact, the results of a survey conducted by the Native American Prisoners' Rehabilitation Research Project (NAPRRP) last year (a copy of which is contained in our book) indicate that the religious practices that would be required under Senator Inouye' s bill have been permitted in all the prisons in Canada for 22 years, and have been permitted in most federal prisons and at least 22 state prison systems over the past couple of decades. These religious practices include the wearing of long hair by male prisoners, the use of sweat lodges, headbands, medicine bags, sage, cedar, sweet grass, tobacco ties, drums, beading materials, sacred pipes, gourds, eagle feathers, and talking circles. Prison officials who have allowed these practices have indicated (in the above-referenced survey) that these practices and activities have never caused any problems beyond those associated with any other activity allowed in the prisons, including Christian religious activities and recreational activities. These prison officials have indicated further that the religious practices provided for the Native American prisoners serve a very positive rehabilitative function. This has been confirmed by a study contained in our book which indicates that Native spiritual/cultural programs reduce recidivism rates among the Indian population, reduce misconduct by Native prisoners, and reduce alcohol and drug problems among the Indian population (nearly 100% of Indian prisoners were convicted for drug- or alcohol-related crimes). Indeed, the rehabilitative potential within Senator Inouye' s bill would be a very constructive response, where the Indian population is concerned to the current prison overcrowding crisis since Indians have the greatest incarceration rate of all the races in this country. An example of the effect of leaving these matters to prison officials' discretion is that all prison officials who refuse to allow prisoners to wear long hair in accordance with sincerely held religious beliefs do so on the basis of their bald assertions that contraband can be hidden in prisoners' long hair. However, the Federal Bureau of Prisons, the entire Canadian prison system and 70% of the state prison systems allow male prisoners (and all female prisoners) to wear long hair. According to the responses provided by prison officials in all of these prison systems, there is not one documented instance in which contraband has ever been found in a prisoner' s long hair. Not one . Yet under current law, the courts are leaving the wearing of long hair to prison officials' decisions where every one of the prison officials' discretion to deny the wearing of long hair is based on unsubstantiated fears that contraband will be hidden in prisoners' hair. Prison officials' discretion should be eliminated where constitutional rights are concerned. Prison officials should be held accountable for their actions, and they should be knowledgeable about the subject matter of the religious practices they deny. They have already cost the taxpayers hundreds of millions of dollars with their arbitrary decisions based on their unsubstantiated fears. Fears which are contradicted by the track record established within all the prison systems that have allowed Indians to practice their religious beliefs for the past two decades. Implementation Costs As to Senator Reed' s contention that implementation of the Act would be too expensive for prison officials, again, we would turn to the experience of those prison systems that have already allowed these practices to take place within their prison settings. The testimony of George E. Sullivan, the warden of the New Mexico State Penitentiary and a 30-year veteran of the prison system in Oregon, expresses the experience of most of the prison officials in this country who are familiar with adequate Native American spiritual and cultural programming. He has stated that "about twenty years ago in Oregon we allowed our first sweat lodge and it was the most valuable, least expensive problem for administrators of anything we do. There is no problem and everything is to be gained..". The implementation of Native spiritual and cultural programming is not what would be expensive, as our studies have indicated that Indians and their supporters are more than willing to be self-supportive in the implementation and maintenance of their spiritual/cultural programs, although we reasonably assert that Indian spiritual leaders should be compensated for travel expenses to prisons in the same manner Christian spiritual advisors are compensated. (Hundreds of millions of dollars are spent by prison administrations every year for Christian, Muslim and Jewish religious services in the prisons - why should Indians be excluded from these money banks and denied compensation for the travel expenses of traditional elders and spiritual leaders?) Rather, the litigation resulting from the denial of religious freedom for Indian prisoners is what is expensive, particularly in cases such as those that have arisen in states such as Ohio, where our federal tax dollars (as is well documented in our book) have been used not only to defend prison officials who have historically and continually refused to allow any Native spiritual leaders to enter the prisons to pray with the Indian prisoners, but to have prison officials and their attorneys pay "expert" fees to fraudulent Indian chiefs of non-existent Indian tribes to testify against Indian prisoners. These clearly illegal practices will continues so long as we leave constitutional decisions to the discretion of prison officials. Equality of religious protection As to Senator Reed' s contention that prisoners should not be entitled to the same rights as non-prisoners, this legislation does not seek such equality. It will merely mandate that Indian prisoners be given the same religious freedom as Christian prisoners have always enjoyed in this country. Conclusion In conclusion, the standard of review set forth in S. 2269 is the only remedy Native prisoners can rely on for protection of their rights which Christian prisoners across the country take for granted. Prison officials, contrary to the assertions of Senator Reed, must be held accountable for their actions. The courts simply will not hold them accountable under any existing law. What you can do I want to explain how and why prisoners and their supporters can make a difference as to whether or not the amendments to the American Indian Religious Freedom Act will include prisoners' rights. First of all, Deborah Garlin, a human rights attorney and president of the Center for Advocacy of Human Rights (CAHR), is a contributing author and copy editor of The American Indian in the White Man's Prisons: A Story Of Genocide. Uncompromising Books, a division of the CAHR, is the publisher of this book. This book has already been reviewed in PNS, so it is not my desire to promote the book here, but to convey to PNS readers how important this book is with respect to getting this legislation passed to protect Indian prisoner's rights (which is precisely why this book project was initiated in the mid-1980s). I simply believe that Senator Reed' s efforts will be victorious if representatives of this book are not afforded an opportunity to testify before Congress. Deborah Garlin is a prime candidate to serve as such a witness, as are the board members of the CAHR, who include the following people: 1. Dr. Hal Pepinsky, criminology professor at Indiana University and chair of the Critical Criminology Division of the American Society of Criminology. Hal was the chief organizer of the Fifth International Conference on Prison Abolition (which included a huge delegation of Indian activists and spiritual leaders), and has long supported Indian prisoners' rights as well as all prisoners' rights. (He is using our book as a required text in some of the courses he teaches). 2. Dr. Cynthia Kasee (Cherokee), an adjunct professor of Indian Studies and Women' s Studies at several Florida universities. She is currently writing a review of The American Indian in the White Man' s Prisons: A Story of Genocide and wants to encourage this book' s use as a text in Indian Studies courses so that prisoners will be represented. 3. Dr. Lance Kramer, former provost of Ohio State University and current regional director of the Leonard Peltier Defense Committee. He has stated of this book, it is "perhaps our best formal index to the circumstances of American Indians in the prisons in this country...The testimony of both men and women (prisoners, former prisoners and spiritual leaders across the country) as well as the correspondence of chaplains and prison officials, is effectively employed [in this book] to detail how the historic `unholy alliance' between the government and the Christian church finds expression in contemporary efforts to suppress and destroy Indian spirituality." On August 23, Deborah Garlin wrote a letter to Pat Gordon, counsel for the Committee on Indian Affairs, in which she described the importance of this book in efforts to get legislation passed that will protect Indian prisoners' rights in federal and state prisons. Drawing from information contained in the book, she refuted, point by point, the arguments put forth by Senator Reed in his efforts to get the prisoners' rights section of *2269 pushed out of the bill. She pointed out that she had sent a copy of the book to Senator Inouye in February, and asked that it be made a part of the Congressional Record, but that the Senator failed to acknowledge receipt of the book or follow-up correspondence from her. In closing, Ms. Garlin wrote: "If I can be of any further assistance with respect to the prisoners' rights section of any bill which amends the American Indian Religious Freedom Act (AIRFA) of 1978, please don' t hesitate to contact me. Additionally, our board members (Hal Pepinsky, Cynthia Kasee and Lance Kramer) would be glad to provide any assistance they can to achieve religious freedom rights for Indians prisoners, and each of these board members is experienced in the subject matter and has credentials that no opponent of the AIRFA amendments can deny. How can we assist?" The best thing Indian prisoners and their supporters can do right now to support this prisoners' rights legislation is to write two kinds of letters. The first kind of letter should be sent to the Congressional Representatives in your state (their names and addresses can be obtained in your libraries). The following is a letter Deborah Garlin wrote to the federal representatives in her state, and it can serve as a model for your letters: Dear ________________: Native Americans have historically been denied the right to practice their traditional religious beliefs in this country, and no existing law, including the Religious Freedom Restoration Act (P.L. 103-141), is capable of providing First Amendment protections for Native Americans, including prisoners, as is clearly demonstrated by federal and state judicial decisions across this country. This situation can change with the passage of S.2269, a bill recently introduced by Senator Daniel Inouye. I therefore urge you to support Senator Inouye' s bill so that this country' s original inhabitants may receive religious protections that other American' s have historically taken for granted. Your support of this crucial legislation is appreciated. Sincerely, ____________________ The second kind of letter that can be very helpful would be a letter to Pat Gordon. In your letters to Ms.Gordon, you should point out that you are familiar with the letter of August 23, 1994, that was sent to her by Deborah Garlin, President, Center for Advocacy of Human Rights, and that you feel that unless representatives of the Centre for Advocacy of Human Rights are provided an opportunity to testify in future hearings on S.2269 or any future bill which corresponds with S.2269, Native American prisoners will not receive adequate representation before Congress, as the Center has published The American Indian in the White Man's Prisons: A Story Of Genocide, which contains information no other organization, law firm or individual has available regarding the need for legislation that will protect the cultural and religious rights of American Indian prisoners. Your letters should encourage Ms. Gordon to make every effort to see that the Center be able to actively participate in representing prisoners for the purpose of such legislation. Be polite to Ms. Gordon. She is on our side. Also, copies of all your correspondence with Pat Gordon and Congressional Representatives should be sent to the Center at the below address so that the Center can monitor your efforts to support this legislation. * Thank you very much for your support. Pat Gordon' s and the Center' s addresses are as follows: Center for Advocacy of Human Rights P.O. Box 880 Ranchos de Taos, NM 87557-0880 Pat Gordon, Counsel Committee on Indian Affairs 838 Hart Washington, D.C. 20510 Little Rock Reed was arrested on September 23, 1994 in New Mexico. Support in the form of letters to the governor of Ohio are needed. For more information, please check soc.cult.native or contact Prison News Service at: sage!pns@noc.tor.hookup.net ///////////////////// Subscriptions to Prison News Service are $10.00/6 issues, samples are $1 to $2 depending on your financial circumstances. Write: PSC Publishers Box 5052, Stn A Toronto, Ont Canada M5W 1W4 --------- "RE: American Indians in Higher Education" --------- Date: 12:38 PM Sep 30, 1994 From: gwelker native.edu Subj: American Indians in Higher Education Mailing List: NAT-EDU AMERICAN INDIANS IN HIGHER EDUCATION AN: ED351047 AU: Pavel,-D.-Michael; Colby,-Anita-Y. TI: American Indians in Higher Education: The Community College Experience. ERIC Digest. PY: 1992 TX: The community college is an important avenue for American Indians seeking to obtain a post secondary degree. "The Chronicle of Higher Education" ("Almanac," 1992) reports that American Indian enrollment at two-year institutions has risen steadily from 47,000 in 1980 to 54,000 in 1990, an increase of 14%. Although their enrollment at four-year institutions increased by 29% over the same period, as of 1990, American Indians were still more likely than Asians, Blacks, or Whites to enroll at two-year colleges rather than four-year institutions. Of the 92,500 American Indians enrolled in higher education in 1988, 50,400 were attending two-year colleges (National Center for Education Statistics, 1991). Of the total number of degrees conferred to American Indians in 1989-90, nearly 40% were associate degrees. In comparison, approximately 20% of the degrees conferred to Asians and Whites and 30% of those conferred to Blacks and Hispanics were associate degrees. This digest offers an optimistic and positive portrayal of the role of tribal colleges and non-tribal community colleges in American Indian higher education. Both types of institutions have much to offer as role models for other sectors of higher education in serving minority populations. TRIBAL "COMMUNITY" COLLEGES The development of twenty-five tribal colleges since 1969 represents an exciting development in American higher education. In a little over 20 years, these unique institutions have established a precedent of success that stands in stark contrast to 480 years of failure to provide quality higher education services to American Indians. "One of the key reasons for the tribal colleges' success has been the belief and practice that students can remain Indian, can practice tribal traditions and retain tribal values and also be successful students" (Amiotte and Allen, 1989, p. 1). While several tribal colleges award four-year and master's degrees and one is a university, these institutions are some of the most community oriented in higher education. "Like their community college counterparts across the United States, tribal colleges are expected to serve the needs of both individuals and communities" (Carnegie Foundation for the Advancement of Teaching, 1989, p. 52). The philosophy of tribal colleges interweaves distinctive cultural elements and a pragmatic approach into the post secondary process. The curriculum emphasizes not only the academic requirements of future educational and occupational success, but also the cultural contributions and philosophies of the tribal community (Wicks and Price, 1981). "Students learn firmly that who they are and what they believe has great value. Rather than being a disorienting experience for students, college represents a reinforcement of values inherent in the tribal community" (Carnegie Foundation for the Advancement of Teaching, 1989, p. 56). With this preparation and sense of self-worth, many tribal college graduates have gone on for further study or found meaningful work in geographic areas where low educational attainment levels and high unemployment rates are the norm (Wright and Weasel Head, 1990). This record of success is remarkable, given that tribal colleges commonly experience such problems as inadequate facilities, low per student expenditures, lack of comprehensive student services, low salaries, under funded libraries, and generally inadequate budgets (Wright, 1989; Carnegie Foundation, 1989). Also remarkable is the high level of student satisfaction that Wright found with what these institutions actually do provide. Part of what tribal colleges are uniquely able to provide is culture conscious teaching. "Culture conscious teaching is a learning process by which teachers acquaint themselves with the culture(s) of their learners in order to use different modes and content of instruction" (Robinson, 1989, p. 18). At Oglala Lakota College, this process involves prospective teachers enrolling tuition-free in a college program in Lakota studies (Robinson, 1989). The college expects teachers to realize that they are to do more than dispense information--as teachers, they are expected to act as the socializing agents of Indian history, language, and culture. They are to help their students raise their aspirations and expectations and continue the traditions of their society. Boyer (1990), too, stresses the importance of students' learning that "the beliefs and practices that were once forcibly suppressed by federal administrators do have value and relevance in the society today" and points to the tribal colleges' incorporation of traditional culture "throughout the entire curriculum in an effort to make subjects more relevant and accessible to students" (p. 26). A specific example of a culturally conscious approach to instruction is provided by Haukoos and Satterfield (1986), who changed the climate of a biology classroom to accommodate the high visual-perception and lower verbal and expressive skills exhibited by American Indian students. Specific changes were to emphasize discussion rather than lecture and to increase the wait-time during question-and-answer sessions. In addition, the instructors took a less directive position by sitting for most of the session at student eye level in front of the desk. Discussion sessions were saturated with photographic slides and visuals that contained relevant graphics, as well as images of organisms and natural settings. Peer and teacher small group study sessions were implemented to stimulate interaction. Several tribal colleges are utilizing cooperative learning strategies. Boyer notes that these methods emphasize the value placed on cooperation in many American Indian cultures, in comparison to the model of individual competition more prevalent in Western culture. They also provide a greater level of personal support to help students negotiate the college and financial aid bureaucracies than is typically offered at most colleges and universities. NON-TRIBAL COMMUNITY COLLEGES Many non-Indian community colleges have also been receptive to American Indian students and responsive to their communities. James Henderson (1991), president of San Juan College in Farmington, New Mexico, points out that "the community college will be the institution that will increase the numbers of Native American students who successfully transfer to a four-year institution and obtain a degree" (p. 49). San Juan College itself has made major strides in carrying out this mission. Five components undergird San Juan's success: -Bridges between the community college and the K-12 system have allowed students to earn college credits while in high school, encouraged students to stay in school, and helped them and their parents to develop post secondary intentions and goals. In addition, students are advised about the high school courses that they will need to prepare for specific college majors. -A Native American Program, staffed by a full-time director, provides counseling, assistance with scheduling, and information on tribal scholarships and financial aid, while also providing leadership training and various opportunities for social interaction, including an Indian club. -An assessment and advisement program helps place students in appropriate programs at the correct level. -A Renewal Center offers tutoring at no cost and special workshops on financial aid, academic study skills, and basic tips for students returning to school. -Outreach is key to San Juan's success in recruiting and retaining American Indian students. Off-campus learning centers, placed in close proximity to the reservations, provide a variety of developmental, adult education, general education, and community services classes. Several of these components are reflected in programs targeting American Indian students at other two-year colleges. The Mathematics, Engineering, and Science Achievement/Minority Engineering program at American River College is designed to serve as a bridge for American Indian and other minority students between high school and college, providing scholarships, leadership development activities, enrichment programs, and support services (Lee, and others, 1990). The Institute for Native American Development at Truman College in Chicago also has three overlapping components: advising/placement, academic skill development/cultural awareness, and financial aid/job placement (Illinois State Board of Education, 1983). CONCLUSION Whether tribal or non-Indian in origin and administration, community colleges -- as community-based institutions -- are in a good position to satisfy simultaneously the needs of American Indian cultures and the demands of American society. Community colleges throughout the country are committed to expanding access to higher education to people who would otherwise be excluded and finding innovative and effective means of serving nontraditional students in their quest for academic, vocational, and remedial education. The educational future of many American Indians will depend upon the colleges' continued success in fulfilling these missions. REFERENCES "Almanac." CHRONICLE OF HIGHER EDUCATION; v39 n1 1992. Amiotte, Lowell, and Allen, Tom. "The 4 Year Community College: Tribal Colleges, Some Lessons for Success for Indian Students in College." Paper presented at the Minorities in Higher Education Conference, Hempstead, N.Y., March 9-11, 1989. 12pp. (ED 305 101) Boyer, Paul. "The Tribal College: Teaching Self-Determination." COMMUNITY, TECHNICAL, AND JUNIOR COLLEGE JOURNAL; v60 n3 p24-29 Dec.-Jan. 1989-1990. Carnegie Foundation for the Advancement of Teaching. TRIBAL COLLEGES: SHAPING THE FUTURE OF NATIVE AMERICA. Lawrenceville, N.J.: Princeton University Press, 1989. Henderson, James C. "Minority Student Retention." In REKINDLING MINORITY ENROLLMENT. NEW DIRECTIONS FOR COMMUNITY COLLEGES, NO. 74. Edited by Dan Angel and Adriana Barrera. San Francisco: Jossey-Bass, 1991. Haukoos, Gerry D., and Satterfield, Robert. "Learning Styles of Minority Students (Native Americans) and Their Application in Developing a Culturally Sensitive Science Classroom." COMMUNITY/JUNIOR COLLEGE QUARTERLY OF RESEARCH AND PRACTICE; v10 n3 p193-201 1986. Illinois State Board of Education. THE INSTITUTE FOR NATIVE AMERICAN DEVELOPMENT MODEL, 1979-1983. Springfield: Dept. of Adult, Vocational and Technical Education, Illinois State Department of Education, 1983. 41pp. (ED 233 165) Lee, Beth S.; And Others. MESA/MEP AT AMERICAN RIVER COLLEGE: YEAR ONE EVALUATION REPORT. Sacramento, Calif.: Los Rios Community College District, 1990. 45pp. (ED 319 472) National Center for Education Statistics. DIGEST OF EDUCATION STATISTICS. NCES-91-697. Washington, D.C.: U.S. Dept. of Education, 1991. Robinson, Ann E. Garrett. "Culture Conscious Teaching: Case Study Approach." COMMUNITY, TECHNICAL, AND JUNIOR COLLEGE JOURNAL; v60 n1 p17-21 Aug.-Sept. 1989. Wicks, David H., and Price, Floyd H. THE AMERICAN INDIAN CONTROLLED COMMUNITY COLLEGE MOVEMENT. Itta Bena, Miss.: Mississippi Valley State University, 1981. 8pp. (ED 214 611) Wright, Bobby. "Tribally Controlled Community Colleges: An Assessment of Student Satisfaction." COMMUNITY/JUNIOR COLLEGE QUARTERLY OF RESEARCH AND PRACTICE; v13 n2 p119-28 1989. Wright, Bobby, and Weasel Head, Patrick. "Tribally Controlled Community Colleges: A Student Outcomes Assessment of Associate Degree Recipients." Community College Review; v18 n3 p28-33 Winter 1990. ----- The clearinghouse operates under OERI Contract No. RI88062002. The opinions expressed in this digest do not necessarily reflect the position or policy of OERI and no official endorsement by OERI should be inferred. Refer to the Tribal College Journal of American Indian Higher Education a quarterly publication of the American Indian Higher Education Consortium, and organization representing 28 Indian-controlled colleges in the United States and Canada. Address: Tribal College, 3 Church Circle, Suite 205, Annapolis, MD 21401. Editorial Offices: P.O. Box 898, Chestertown, MD 21620. Telephone 410-778-0171. Fax 410-778-7850. Hope this helps! >From Barb at Salish Kootenai College, Pablo, MT. (We offer one Bachelors degree and many Associate Degrees including one in Native American Studies. Let me know if I can be of further help to you.) One new program which begins operation next year and therefore will not be found in the directories is available at the University of Iowa. The University of Iowa American Indian and Native Studies Program will offer both undergraduate certificates and minors in the field. It is taught by an interdisciplinary group of faculty from disciplines including anthropology, American studies, art, law, and the like. Information on the program can be secured from Professor June Helm, Chair American Indian and Native Studies Program, Department of Anthropology, University of Iowa, Iowa City, IA 52242. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Robert N. Clinton INTERNET: rclinton@lawnet-po.law.uiowa.edu Wiley B. Rutledge Professor of Law MCI Mail: 246-7526 University of Iowa College of Law Boyd Law Building Iowa City, IA 52242 SYSOP of the IOWA INDIAN DEFENSE NETWORK (319) 335-9032 (voice) A Computer Bulletin Board for Indian Rights (319) 335-9019 (FAX) (319) 335-9838 (data -- 2400,N,8,1) ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ --------- "RE: World View (Culture)" --------- Date: 3 Oct 1994 21:04:36 -0600 From: lizfrost@unm.edu (Septa) Subj: World View (Culture) Newsgroup: alt.native CULTURE IS AN ILLUSION THE STRONGER THE ILLUSION THE STRONGER THE MAGIC culture is a living entity of sorts it is a peoples, a societies response to their environment their interactive relationship with each other and with their environment as the environment changes the culture responds it evolves, it mutates, and it is practical if it works, it remains if not it changes your culture entrenches you with your world view as your building materials change from stick,log, mud and stone to concrete, pressboard, plastic and steel as the shapes of your abode changes as your home becomes encircled with an electrical field and water flowing through lead, plastic, copper and steel as your daily focus moves from growing food, carrying water, and hunting, being primarily responsible for all your basic needs to consuming, buying, producing and having, working for money, working for success, working for prestige, for greed, for fame and recognition or merely working to put food on your table as technology races ahead, as we have tv's, computers in our homes, cellular phones, vcr's, world information access, we sleep on synthetics eat synthetics, walk on synthetics, wear synthetics and our culture and our world view changes so which changes first? your changing culture? or your changing world view? I am a person take me as I come, as I go Know that I will change Know that I will grow I wear a skin it is not my soul what was once my culture is now my past what is my present will not last and somewhere in between my eyes, my heart, my soul has seen that the paths of the future are born from being --------- "RE: News Brief..." --------- Date: 28 Sep 94 11:31:00 -0500 From: Frosty.Deere@magicnet.com (Frosty Deere) Subj: News Brief... Newsgroup: soc.culture.native From Mohawk Nation News Service (MNNS) On September 12th 1994, the separatist government was elected to govern Quebec province and to bring about the breakup of Canada. A referendum will be held soon to begin the process. In the election the popular vote was divided evenly, 50/50, but the separatists got more candidates elected. Mohawk Nation reaction to the Quebecois separating from Canada and creating a new country, "Hey, where do they plan to go (to create their new country )? Certainly, not on our sovereign territory without our permission, and we aren't leaving!" After all, 85 per cent of Quebec is unceded Indian Land, and only a 15 percent strip from Montreal and Quebec City ( which is all polluted ) is ceded to the white Fracais. It looks like Quebec will have to make a claim for Indian land upon which to have their country, which may not be so easy. Everything is on the table now. So much so, that the new Premier of Quebec, Jacques Parizeau, has made himself the Quebec Minister of Indian Affairs ( Oh-oh! What does that mean ? Taking the land by force and kicking the natives out ?) The Cree Nation of the vast white North, stated, "We will not be force marched to a destination not of our choosing by events in the south", and the Inuit Nation agrees. They are a clear majority in a territory that spans more than half the province's land mass. "If Quebec can separate, so can the Indians!", state several first nations. Even the Federal Indian Affairs Minister, Ron Irwin, in May said Quebec's borders aren't necessarily cast in stone. This caused the separatists to threaten the Indians "who will be dealt with severely if they resist separation". This is just another federal government ploy to target the Indians and take the heat off themselves. They're trying to start a fight between the Indians and the French. There are several scenarios: Quebec can declare independence which they will have to enforce or bring in their allies to help them to stop invasion or coercion from the outside. Inside Quebec they are divided evenly between those who want to separate and those that don't. If one side forces its wish on the other side, then there is a possibility of a civil war. No matter what happens half of the people will be miserable. The Mohawk Nation has three possible positions. To side with Canada and if attacked by Quebec, the Canadian army can come in to defend the Mohawks ( instead of attacking them over a golf course like they did in 1990). The Mohawk could side with Quebec and become semi sovereign, with no guarantee that Quebec will keep its promises to treat Mohawks as a nation (The never did before). Or the Mohawks could remain neutral, watch Canada and Quebec go at it, or the Quebecors could fight it out between each other. and then take a side (the winning side of course). Quebec is occupying Indian land and native will assert their own aboriginal rights, which undoubtedly will lead to confrontation. The Mohawk position has always been sovereignty and nationhood. Quebec has a problem with this. Thank goodness, Mohawks don't have short memories. PQ politicians have made antagonistic statements that they will "take care" of the Mohawks, which gives the Mohawks a clue as to the kind of relationship they may have in the future. The saga of the homeless Europeans who invaded Turtle Island and now think they have aboriginal rights continues... This comes to from Igloo Station BBS Native News Service. --------- "RE: Poem: Bleeding Stones" --------- Date: 30 Sep 1994 14:24:29 -0500 From: turtle@aicap.s21.com (Turtle Heart) Subj: Bleeding Stones Newsgroup: alt.native I could see shadows coming from his heart and the water in his eyes had no salt I picked up a stone my toes holding the earth holding and standing still standing still i picked up a stone My eyes were not crazy but his heart looked like a place for an arrow a place to strike and sing about it later standing still I carved a feather a feather into that stone and just went home alone I left the feather in the stone and just went home alone (Throwing Down Stones) ______________________________________________________ Turtle Heart turtle@soft21.s21.com (Ahnishinabeg) American Indian Computer Art Project BBS 619-374-2100 PO Box 111 Johannesburg CA 93528-0111 Land of Kaw-ii-su ancestor: Land of Light --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 94/10/01 13:36 From: Kepola (dfsanders@genie.geis.com) Subj: A HAWAI'IAN BOOK OF DAYS, week of October 9-15 GE Electronic Mail A HAWAI'IAN BOOK OF DAYS, week of October 9-15 OKAKOPA (October) (Ikuwa) 9 The plover, kolea, rushes from place to place, stopping only a little while to enjoy his surroundings. 10 All places are here; all time is now. 11 Each person's perception of the world is a little different. 12 In life, there is no end of possibilities. 13 Seek to know all that there is to know -- to experience all that there is to experience. 14 You speak, ... and I can hear your voice in the very silence of my soul. 15 How much more interesting is the tapestry woven of many colors than that woven of only one hue. (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, 6 October 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: John Farrington, FIDOnet Subject: Pow-wows Upcoming Some social dances to go to , if you are in the neighborhood: Intertribal Council Of Houston, Benefit Pow-Wow Saturday, October 8th 1994, at The Salvation Army Gym, 223 S. Shaver (1 block south of Hwy 225) Pasadena, TX (4 miles east of Loop 610's south-east corner of Houston, on Hwy 225) Potluck dinner 6 pm (bring a covered dish, if you can). Gourd dancing at 7 pm, grand entry at 8 pm. Bring your lawn chairs since seating is limited. For information call the office at 713-464-1164, days. Texas Gulf Coast Tia-Piah Benefit Pow-Wow Saturday, Oct. 15th 1994, at The Salvation Army Gym, Pasadena, TX, same place as above. Potluck dinner 5 pm or so (bring a covered dish if you can). Gourd dancing begins at 7 pm, grand entry at 8:30 pm. Bring your lawn chairs, as seating is limited. For information call Ted Weatherly at 713-674-1017. Alabama-Coushatta Benefit Pow-Wow Saturday, Nov. 5th 1994, at The Alabama-Coushatta Reservation Gym Go 90 miles north-east of Houston on Hwy 59 to Livingston, then 12 miles or so east on Hwy 190 to the entrance, then right 1 or 2 blocks. Potluck dinner sometime between 5 & 6 pm (bring a covered dish). Gourd dancing begins at 7 pm, grand entry around 8 pm. For information call (in Texas) 800-444-3507, or 409-563-4391. Origin: PSL Online Houston, TX (713)442-6704 (1:106/6256) -------------------------------------------------------------------- Subject: Native Writers and Storytellers - An Invitation From: lee.francis@ase.com (Lee Francis) On behalf of Wordcraft Circle of Native Writers & Storytellers I would like to extend an invitation to all Native writers and storytellers to participate in Wordcraft Circle. The vision of Wordcraft Circle is: to ensure that the voices of Native writers and storytellers --past, present, and future-- are heard throughout the world. To receive an information brochure about Wordcraft Circle, please contact: Wordcraft@ase.com or snail-mail: Wordcraft Circle 2951 Ellenwood Drive Fairfax, VA 22031-2038 - Lee Francis (Laguna Pueblo) National Director Wordcraft Circle ---------------------------------------------------------------- From _The Spike_ Oct 14-16 5th Annual Inter-Tribal Arts Experience, Dayton, OH Phone: 513-285-8599 Oct 15-16 The Talking Rock Family Festival and Cultural Showcase Jasper, GA Phone: 404-835-6275 Oct 14-16 13th Annual Native American Indian Assn. of Tennessee Nashville, TN Phone: 615-459-3156 Oct 17-18 24th Annual Waccamaw-Siouan Powwow, Bolton, NC Phone: 910-655-8778 ------------------------------------------------------------------- From Evening Star's personal flyer file: Oct 15-16 Intertribal Indian Powwow, Ft. Payne Depot Museum Collinsville, AL Phone: 205-524-2218 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: Conferences and Powwows - online" --------- Date: Thu, 6 October 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 listserv groups = Date: Tue, 4 Oct 1994 11:07:10 -0600 Subject: SfAA Conference - LAST CALL FOR PAPERS! Original Sender: "Deward E. Walker Jr." Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The deadline for the submission of abstracts for the Albuquerque annual meeting of the Society for Applied Anthropology has been extended somewhat due to the large number of people needing more time. If you are interested in presenting a paper or organizing a session, PLEASE submit your paperwork right away! Thank you very much! Deward E. Walker, Jr. walkerde@spot.colorado.edu SOCIETY FOR APPLIED ANTHROPOLOGY 1995 Annual Meeting March 29 - April 2, 1995 Albuquerque Hilton Hotel, Albuquerque, New Mexico "Environment, Development, and Health" ABSTRACTS DUE OCTOBER 1, 1994. (Deadline extended - please mail abstracts within a week of this announcement) The Society for Applied Anthropology, in cooperation with the High Plains Society for Applied Anthropology, is pleased to invite you to participate in the 1995 annual meeting of the Society for Applied Anthropology in Albuquerque, NM. The annual meeting theme is "Environment, Development, and Health." Sessions and papers are encouraged that focus on theory, method, and case studies. Local, regional, and international perspective on these issue are invited from various individuals and groups, including indigenous, professional, student and other contributors. To facilitate dialogue at the meetings, the Program Committee invites symposia and papers from a wide range of applied disciplines and geographical areas, especially the Southwest. We especially encourage the participation of applied social scientists working in non-academic settings. We request symposium organizers to communicate with the Program Committee as soon as possible so that we may publish titles and organizers of symposia in the SfAA Newsletter, and encourage individuals to offer papers either for inclusion in a symposium or as volunteered papers. Program Committee: Deward Walker, Chair, (Colorado) (303) 492-6719: J. Thomas May, Business and Hotel Arrangements, (Oklahoma) (405) 843-5113: Robert A. Hackenberg, Health, (Colorado) (303) 492-8022: Thomas Weaver, Development (Arizona) (602) 621-6310: Richard W. Stoffle, Environment, (Arizona) (602) 621-6282: James C. Hill, Local Arrangements, (New Mexico) (505) 890-1121: Jeanne M. Simonelli, Program Planning, (SUNY-Oneonta) (607) 436-3226: Edward B. Liebow, Program Planning, (Battelle) (206) 528-3311: Barbara R. Johnston, Program Planning, (San Jose) (408) 723-8073: Carla Littlefield (Littlefield Associates) (303) 399-7946: J. Terrence McCabe, Program Planning, (Colorado) (303) 492-0443: Karen Leeson, Publicity and Communications, (Colorado) (303) 492-6431: Stephanie A. Farquhar, Student Coordinator, (Colorado) (303) 492-8984: Josh S. Levin, Student Coordinator, (Colorado) (303) 492-8984 Advance registration is required for acceptance on the program. To propose a paper or session an Abstract Form must be filled out. No person may present (as author or coauthor) more than one paper. An individual may participate in more than one session as an organizer or discussant. If you require more information or need a copy of the instructions and Pre-Registration and Abstract Form, e-mail me your mailing address at walkerde@spot.colorado.edu and I will send you the necessary forms or feel free to contact any of the people listed above. If you are interested in making reservations at the Albuquerque Hilton the numbers are 1-800-336-3676 or local # 505-988-2811. Make sure you mention that you are attending the SfAA meeting so that you will get the conference rate. ----------------------------------------------------------------------- Date: Oct 5 11:24:19 1994 Subject: Institute of Am Indian Arts -Programs Original Sender: csn.org!W._Yellow_Robe, Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The Institute of American Indian Arts' Creative Writing Department will be sponsoring a full production of a new play by Terry Gomez (Comanche), in Santa Fe, New Mexico, in late November-1994. The play will be directed by William S. Yellow Robe, Jr., (Assiniboine) and a professor in the Creative Writing Department. For more information please contact: William S. Yellow Robe, Jr., I.A.I.A., Creative Writing Department, 1600 St. Michael's Drive, Box 20007, Santa Fe, New Mexico, 87505. ---------------------------- The Creative Writing Program at the Institute of American Indian Arts will be sponsoring it's Second Annual Play writing Festival, in March of 1995. This festival is to promote new plays being developed by Students. The plays will be presented in a stage reading format, being supported by I.A.I.A. students. In 1994, Creative Writing professor, William S. Yellow Robe, Jr., an Assiniboine from Montana, presented five new plays. The plays included, INTERTRIBAL, THE GOOD GOD DEBATE, THE ESSENCE, THREE SOULS OF A PUERTO RICAN, and TWO RENTS. Yellow Robe will be organizing the 1995 Play writing Festival. If you would like more information about the festival, please write to Yellow Robe at: William S. Yellow Robe, Jr., I.A.I.A. c/o Creative Writing Department, 1600 St. Michael's Drive, Box 2007, Santa Fe, New Mexico, 87505-Or (505)-986-5510. ---------------------------- The Institute of American Indian Arts' Creative Writing Department is developing a Play writing Program. They need help in gathering resources such as books, plays, and any other information relating to play writing and theater. If you are interested in making a contribution, please send all materials, or contact: WILLIAM S. YELLOW ROBE, JR., I.A.I.A, C/O CREATIVE WRITING DEPARTMENT, 1600 ST. MICHAEL'S DRIVE, BOX 20007, SANTA FE, NEW MEXICO, 87504, (505)-986-5510. We thank you for any help you may provide. If you have any information regarding Canadian Native Theaters, please send this information to the address listed above. ------------------------------ Terry Gomez (Comanche) a student at the Institute of American Indian Arts, will have her full length play, INTERTRIBAL, presented by the Creative Writing Department at the Institute. Terry's play will be published this Spring by Routledge Press, in an anthology. ------------------------------ BARNEY BUSH (SHAWNEE) a poet and professor at the Institute of American Indian Arts will be releasing a new collection of poems and music,"LEFT FOR DEAD", on CD and audio cassettes, in June by NATO Records. This is the European company which is producing the recordings. A scheduled released date for the Americas is up and coming. BUSH'S work as a poet include: REMAKE OF THE AMERICAN DREAM-(on CD from Quailiton Imports, Long Island City, New York). OYATE, also from Long Island City, with his music recorded by John Trudell and Tony Hymas. For further information, contact: Mr. Barney Bush Institute of American Indian Arts c/o Creative Writing Department 1600 St. Michael's Drive Box 20007 Santa Fe, New Mexico 87504 (505)-986-5508 --------- "RE: Columbus,Ohio/Indigenous Peoples Week" --------- Date: Mon, 3 Oct 1994 21:08:44 -0400 From: Bradley J Barborak Subj: Columbus,Ohio declares Indigenous Peoples Week! Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Hau to all my relatives! This is a good day on Turtle Island! Legislators in the city of Columbus, Ohio have declared October 10-15 Indigenous Peoples Week. This after 3 days of fasting by people protesting and wishing the city to name Columbus Day..Indigenous Peoples Day. Members of the Indian community were overjoyed to get an entire week named in their honor! This coming from a city with a life-size replica of the Santa Maria in the Scioto River downtown and from a city which has attempted to obtain a 325 foot tall statue of Columbus to look down on the Native people of Columbus, Ohio. Please include thanx to our Creator in your prayers for this wonderful occasion. This is just one small step towards unity of the sacred hoop. Mitakuye Oyasin Brad Barborak bbarbora@magnus.acs.ohio-state.edu --------- "RE: Canadian Aboriginal Science and Technology Society" --------- Date: Mon, 3 Oct 1994 22:53:49 -0400 From: KODAKO.KODAK.COM!LOCKOVM2.593807 Subj: Canadian Aboriginal Science and Technology Society Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The Canadian Aboriginal Science and Technology Society is a non-profit organization which seeks to significantly increase the number of Canadian Aboriginal engineers and scientists within Canada and to develop techno- gically informed leaders within the Aboriginal communities. CASTS acts as a catalyst for the advancement of Canadian Aboriginal Peoples as they seek to become self-reliant and self-determined members of society. As early as elementary school, CASTS begins working with Canadian Aboriginal students to strengthen their educational background in mathe- matics and science and to prepare them for the academic and cultural pressures of life. At the college and university levels, CASTS provides scholarships, mentor support and leadership training to further prepare Canadian Aboriginal students for successful engineering and science careers. CASTS asks each student to give back to the Aboriginal community after graduation; thus CASTS students become more than professionals in the technological world - they become architects of a new destiny for Canadian Aboriginal People. AN INVITATION TO THE ANNUAL CASTS NATIONAL CONFERENCE The conference brings together Canadian Aboriginal professionals, students, and community leaders as well as non-Aboriginals from major Canadian corporations, government agencies and academic institutions. The conference also serves as as opportunity for: . Canadian Aboriginal students and professionals to meet. . Aboriginal professionals to become involved in activities which facilitate the student members' academic and professional development. . Corporations to participate in a Career Fair. MEMBERSHIP/FELLOWSHIP OPPORTUNITIES Corporate Membership: Any corporations or organizations that contribute (a minimum of $1500.00 in any one year) to CASTS will be entitled to a Corporate Membership. Chief Joseph Brant Fellowship: This Fellowship honours those individuals who have contributed $1000 or more to CASTS and also offers the Pledge program in which individuals contribute over a period of time to reach their goal of $1000. Fellows are lifetime members of the Society. Any Fellows meeting the General Membership requirements are entitled to vote. General Membership (Voting): General Members are Canadian Aboriginal People who hold a certificate, diploma or degree in engineering, medicine, architecture, forestry, education or a science related field; or have related work experience. Only General Members vote on CASTS business. Associate Membership (Non-Voting): Anyone not qualifying for General Membership - that is, persons who are not of Aboriginal ancestry, or Canadian Aboriginal People, who do not meet General Membership requirements - may apply for Associate Member- ship. Associate Members are not entitled to vote on CASTS business. University and College Students Membership (Non-Voting): Any full-time student may become a member, however, only Canadian Aboriginal students in engineering, science or technical programs are eligible for scholarships and other awards. Any student wishing to to participate in CASTS activities or peer groups is welcome. Elementary and Secondary Student Membership (Non-Voting): Elementary and secondary students interested in participating in CASTS activities may become members of CASTS. Institutional Membership (Non-Voting): Any elementary, secondary or post-secondary institution serving Canadian Aboriginal students may become an Institutional Member. MEMBERSHIP BENEFITS . Affiliation with a nationally recognized professional society. . Affiliation with a national network of educators of Aboriginal students. . Aboriginal students in post-secondary studies in engineering, science or technology programs will be entitled to apply for scholarships or other awards. . Support network for Aboriginal high school mathematics and science clubs. . Receive notification of summer math and science camps and other enrichment programs for Aboriginal students. . Access to an updated data base of Aboriginal Professionals and students with backgrounds in the engineering, science or technical fields for employment opportunities. . Facilitate the linkage between job opportunities for students with corporations and/or organizations. . An opportunity for teachers to participate in in-service workshops. . Subscribe to CASTS publications. . Reduced conference/workshop fees. . Reduced Career Fair fees for Corporate Members. . All Memberships will be issued a tax deductible receipt. CASTS PROPOSED ACTIVITIES . Annual National Conference . Fund Raising for Scholarships . Career Fair . Establish College/University Chapters . Leadership Training . Parental Support Workshops . Summer Enrichment Camps . Science Fairs . Teacher (In Service) Courses/Workshops . Develop an Aboriginal Student Resume Data Base APPLYING FOR A CASTS MEMBERSHIP When applying for membership to CASTS, please write to: Membership Coordinator CASTS Main Office Treaty 7 Tribal Council Suite 525 1033 Southport Rd. S.W. Calgary Alberta T2W 3X6 Tel: (403) 258-1775 Fax: (403) 258-1811 Or you can e-mail Dave Morrison with questions: LOCKOVM2.593807@KODAKO.KODAK.COM --------- "RE: Stereotype Editorial" --------- Date: Mon, 3 Oct 1994 17:44:49 -0700 From: Maresa Kirk Subj: Stereotype Editorial Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Hi all, I am forwarding an editorial that appeared in the Saturday, October 1, 1994 Statesman Journal, vol. 143, no. 191, 11A, Salem, OR, in its complete form. (any typos are my own) It is rather long . . . maresa -------------------- Mascots demean Indian's traits Commentary by Rekha Basu (Rekha Basu is a columnist at the Des Moines Register. You can write to her at 715 Locust St., Des Moines, Iowa, 50309) Imagine, if you can stand to, a team of athletes calling itself The Priests and using as its mascot a statue of a frocked man with a white collar and a cross around its neck. Imagine that every time the fans worked themselves up into a frenzy, they made an exaggerated show of crossing themselves, and uttered a chant of "Hail Mary" or "Amen." Repulsive? Then you get the point. The point is, we can be awfully selective with our sensitivities. Iowans don't like a recent University of Iowa policy barring visiting teams from bringing along mascots representing American Indians. An Iowa Poll, conducted by the _Des Moines Register_, shows Iowans oppose the policy by 65 percent. Not only does the flippant use of American Indian themes and images constantly serve to remind America's original inhabitants of their outsider status in their native land, but it demeans their attributes, from skin tone to religious practices. >From team names such as "Redskins," to souvenirs such as tomahawks or mascots of Indian chiefs in feathers, to caricatures of religious chants, teams have seen fit to crudely exploit American Indian lifestyles, and fans have willingly gone along. Yet attempts to rectify practices many American Indians see as insulting are dismissively labeled as "politically correct." That's the most frequent accusation leveled by people critical of the University of Iowa policy - especially alumni - according to Ann Rhodes, vice president for university relations. It's not surprising. "PC" has become the catch-all phrase used to derogate attempts at sensitivity when the targeted groups are minorities or women. As one observant friend points out, people who used to preface questionable comments with "This might sound racist ...," or "This might sound sexist ...," now shrug it off with a mere "This might not be politically correct ..." As if just saying that absolves them of responsibility for its offensiveness. But what if the offenses were turned around, against majority culture and religions? How funny would a team called The Gringos with a revered American leader - say Kennedy or Washington - as its mascot? It's highly unlikely that a government institution or sports franchise would see fit to poke similar fun at Christian practices, since Christianity still holds the majority of adherents in this country. Ignorance makes an acceptable excuse only once. But when you find out the insulting implications of a term, or see how badly it can hurt someone, then isn't it hostile to continue using it? Granted, responses in the name of sensitivity can go too far, and that can make a mockery of legitimate efforts to redress grievances. Antioch College's policy of trying to curb sexual harassment by requiring amorous couples to obtain permission before advancing a step on the intimacy scale drew deserved ridicule. Some campus speech codes have raised difficult questions. But many of the efforts that are sloughed off as "politically correct" are simple attempts at sensitivity. Does that mean you have to carve out of your vocabulary every inference that might offend someone? Of course not. Judging where to draw the line is not a very complicated balancing act as long as you're operating in good faith. --------- "RE: Trademark Approved" --------- Date: Wed, 28 Sep 1994 12:45:57 -0700 From: Rio Lara-Bellon Subj: Trademark Approved (fwd) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) ---------- Forwarded message ---------- Date: Tue, 27 Sep 1994 19:15:39 -0700 Subject: Trademark Approved Extension Indian Reservation News - >From the Offices of the Intertribal Agriculture Council: "Made by American Indians" Trademark is Approved After years of unrelenting work on developing and registering a "Made by American Indians" trademark, word was received Monday, June 13th, that the Patent and Trademark examining attorney approved it. The trademark was developed to improve product recognition, which, when administered and monitored, will clearly identify Native American products as bonafide products made or produced by an American Indian, not an imitation. Products identified as Indian made and utilizing the "Made by American Indians" trademark will gain better marketability from those who just benefit from the name "Indian" or "Native" but in fact are fakes. The trademark will serve as a valuable marketing tool, it will clarify the authenticity of actual Indian products versus those only claiming to be Indian, and it will give licensed trademark Indian producers some legal recourse against those who are not licensed. If you would like additional information on trademark guidelines and use, contact Kristie Madden at: Intertribal Agriculture Council Office 100 North 27th Street, Suite 500 Billings, Montana 59101 406/259-3525 Internet: indianag@coopext.cahe.wsu.edu =========================================================================== This information provided courtesy of the EIRP Telecommunication Project Pablo L. Bellon, Project Administrator pablob@coopext.cahe.wsu.edu =========================================================================== --------- "RE: White Buffalo (Plans)" --------- Date: Sat, 1 Oct 1994 18:38:57 -0400 From: delphi.com!LHELLWI Subj: White Buffalo (Plans) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) According to News from Indian Country (Late Sept 1994), the Heider family just plans on letting Miracle grow up. "Sue Wittig, an Ojibway from Milwaukee, has set up a trust fund at a Janesville bank for donations to help Heider care for the calf. The address is Bank One, 100 W. Milwaukee, Janesville, WI 53545". Also, Arvol Looking Horse (Lakota man who holds the pipe given to the Lakota by White Buffalo Calf Woman), and Floyd Hand (Lakota Medicine man from Pine Ridge) performed a sacred pipe ceremony at the Heider farm on September 12. Looking Horse said that the buffalo's return signifies that a "healing would begin" and "dreams and visions would return." After reading the article, I think it's safe to say that the Heider family has no intention of exploiting Miracle. They are, after all the visits they've had, very aware of her significance. Lisa Hellwig --------- "RE: Food Run for Navajo Elders" --------- Date: Fri, 30 Sep 1994 20:46:09 EDT From: aol.com!MESA Subj: Oct. Food Run for Navajo Elders Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The Adopt-A-Native-Elder Program is calling all hearts and hands for support in their annual October food run. Can you help? With winter closing in, Navajo Elders in remote areas of the reservation are in need of food and warm clothing. The first portion of the food run will be on the northeastern side of the reservation and will deliver boxes to Elders living in Many Farms, Chinle and Tsaile. This is the area around Canyon de Chelly, the ancient home of the Anasazi. This part of the run is almost entirely on paved roads and is scheduled to begin on Wednesday, October 12th. The second portion of the run occurs in the central region of the reservation where roads are rougher and four wheel drive is helpful. Sunday, October 16th, volunteers will gather in Winslow, and in the following few days visit the areas around Teesto and Big Mountain. The final portion of the food run will occur in the Sandsprings area on October 21st-22nd. If you are able to volunteer your time, talents or money for this remarkable organization, please contact Linda Myers at (801)649-0535. Many Elders are eagerly awaiting the arrival of their packages, and participation as a volunteer on any level brings many unexpected, long lasting rewards. "I look up from my work and notice how stealthily Elders have appeared from out of nowhere, how beautiful they are, and...I'm sweating! All of the piles are ready. The feast is ready. The circle of love is ready. We introduce ourselves and share our hands with the Dineh. I feel the power of the Elders...the power of their ways. I feel the helplessness in my heart for their plight. I hope that what I am doing is in some way saving some of their way. I don't want it to end. I don't want this moment to end. The lunch ceremony is not understood by its words, but the song of the Grandmother's voice adds strength and power to all my feelings. I want to scream, 'I love you' but all that comes is tears and a smile. I serve. I smile. I spill mutton stew on Clizzy Bitsi's dress and get a tongue-lashing in Navajo. Ten minutes later she is hugging me and holding my hands as she receives her boxes. What joy on both our parts. I serve. I carry. I tote. I watch. I smile. I get thanked. I thank. I look at trees. I am amazed. I am honored. I am overwhelmed. I carry. I lift. I smile. I love. I leave." --------- "RE: White Earth Official Charged" --------- Date: Thu, 29 Sep 1994 23:50:55 EDT From: aol.com!MordecaiSp Subj: White Earth Official Charged Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Activists have spent years protesting the corruption of the tribal government at the White Earth Ojibwe reservation (Minnesota). The feds on Sept. 28 charged the first tribal official in an investigation of election fraud. According to a story in the Minneapolis Star Tribune today, council members are drawing annual salaries of $150,000 to $200,000 "or even more." In addition, the council members are taking thousands of dollars in "comps" -- free meals, motel rooms, etc. -- at the tribe's Shooting Star Casino in Mahnomen. Also being investigated is fraud in awarding construction contracts. A tribal council member received a $1.2 million contract for doing drywall work at the casino. Another council member received a "lucrative consulting contract," according to the newspaper story. Darrell "Chip" Wadena has been the tribal chairman for 18 years. He "denied wrongdoing," said that the practices in question are "protected by the sovereignty afforded to tribal nations." Carley Jasken, chairwoman of the band's General Election Board, reportedly shredded all the election records two weeks after she was subpoenaed to hand them over to the U.S. Attorney. She's been charged with obstruction of justice. Mordecai Specktor mordecaisp@aol.com