Subject: nanews03.002 From: gars@netcom.com (Gary Night Owl) To: Internet Recipients of Wotanging Ikche Message-ID: _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 03, ISSUE 002 O o o o o O __/_ / ) (___/ / ( (___, 14 January 1995 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 NATIVE-L Mailing List, Genie (General Electric) & UUCP e-mail, and UseNet newsgroup alt.native. Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. <----<<<< >>>>----> 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. Thanks to Marc Becker, mbecker@uclink2.berkeley.edu, issues of Wotanging Ikche/Kanoheda Aniyvwiya are now being archived at a World-Wide-Web site. The URL is http://ukanaix.cc.ukans.edu/~marc/journals/nanews/ This is a test site, and at some point in the future the location of these files will change. "Grandfather, Great Spirit, once more behold me on earth and lean to hear my feeble voice. You lived first, and you are older than all need, older than all prayer. All things belong to you -- the two-legged, the four-legged, the wings of the air, and all green things that live. "You have set the powers of the four quarters of the earth to cross each other. You have made me cross the good road and road of difficulties, and where they cross, the place is holy. Day in, day out, forevermore, you are the life of things." __ Black Elk, Oglala +- -- -- -- -- -- -- -- -- -- -- -+ | Indian Pledge of Allegiance | The Indian Pledge of Alleg- | | iance was first presented | I pledge allegiance to my Tribe,| on 2 December '93 during the | to the democratic principles | opening address of the Nat- | of the Republic | ional Congress of American | and to the individual freedoms | Indian Tribal-States Relat- | borrowed from the Iroquois and | ions Panel in Reno, NV. NCAI | Choctaw Confederacies, | plans distribution of the | as incorporated in the United | Indian Pledge to all Indian | States Constitution, | Nations. | so that my forefathers | | shall not have died in vain | Walk in Beauty! Night Owl +- -- -- -- -- -- -- -- -- -- -- -+ O'siyo Brothers and Sisters! There were some things in Volume 03, Issue 001 that need to be dealt with. One is the article about the Prarie Island vigil. I have been asked to distribute the following regarding it: Date: Wed, 4 Jan 1995 20:31:01 -0800 From: Bruce Drew To: All recipients and distributors of the document "Wanderoos Weekly Journal V.4 N.1, December, 1994/Mutants For Nuclear Power Edition/Prairie Island Summary" Please post or forward this entire message, including the follow- ing disclaimer, to all persons and locations to which you distrib- uted hard copy or electronic copies of the document: The opinions expressed in the Wanderoos Weekly Journal summary of the Prairie Island dry cask nuclear fuel storage controversy are solely those of the author, Dave Crawford, and not necessarily those of any organization named or quoted in the document. The other thing is a mis-attribution of credit. I mistakenly credited an article permission to Pablo Bristol, when it belonged to Pablo Bellon. Both have granted me permission to share their words, so it was not that I didn't have permission. It is that I was careless and credited one man with the words of another. I could, as I told Rio Lara Bellon, blame the long hours I am working; but that is a cop-out. Any time you are doing a thing for The People you should use your best efforts. I did not. I will try to do better in the future. Peace! Night Owl , , Gary Night Owl gars@genie.geis.com (*,*) P. O. Box 672168 gars@netcom.com (`-') Marietta, GA 30067, U.S.A. gars@igc.apc.org ===w=w=== NativeNet Node 90:133/2501 FidoNet 1:133/2501 ----------- News of the people featured in this issue ---------- Part A: Usenet and e-mail Part B: NATCHAT and NATIVE-L lists - Global Peace Walk Update - FWDP: Urgent Action - Eddie Hatcher - The Dilemma of Indian Forestry - Navajo-Hopi "Land Dispute" Update - Tradition - Psychology Programs at U of MT - Indigenous Peoples' Rights - Wiche Doctoral Scholarship - Computer Companies are Cowards - Hawaiian Independence Update - Poem: Prayer for Wisdom - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Global Peace Walk Update" --------- Date: 7 Jan 95 21:15:21 GMT From: milo@scicom.AlphaCDC.COM (Michele Lord) Subj: UN 50th ANNIVERSARY GLOBAL PEACE WALK- UPDATE Newsgroup: alt.native PLEASE FORWARD TO NET LISTS ---------- Forwarded message ---------- ~Date: Fri, 6 Jan 1995 21:26:56 -0500 ~From: Bertb1991@aol.com January 5, 1995 <<< A PERMIT FOR GLOBAL PEACE NOW >>> New York City, global example town for the direct cause of GLOBAL PEACE NOW is hosting a P U B L I C M E E T I N G (about the United Nations 50th Anniversary Global Peace Walk '95) at 4PM Saturday, January 7, 1995, at the New York Bahai Center Auditorium, @ 53 E. 11th Street in Manhattan between University Pl. & Broadway. The Global Peace Walk will bring perhaps 100,000 people to the United Nations 50th Anniversary "Celebration of Global Peace Now" in San Francisco June 20-26, 1995. This spiritual walk is being offered as a sincere prayer for global consciousness and responsibility for the survival and prosperity of the future generations of all life on earth. The UN50th Global Peace Walk '95 will depart from the front gate of the United Nations on Sunday, January 15th, Rev. Dr. Martin Luther King, Jr.'s birthday, after a 6-10AM Ceremony and Spiritual Unity Rally. This cross-country walk and run is to propagate the deep spiritual teachings necessary for the cause of Global Peace Now. This is a walk composed of devoted international volunteers with the specific spiritual support of many traditional leaders of Indigenous Cultures, and of many religious and political figures who truly represent the interests of the future generations. ON GLOBAL NETWORK Thusly empowered, the predecessors and initiators of this walk would be encouraged on their difficult journey by your attendance at this public meeting and by your physical & spiritual support of the Global Peace Walk. PREDECESSORS: Mahatma Gandhi, Martin Luther King Jr., Cesar Chavez, Yukiuma, David Monongye, Nichidatsu Fujii, Bill Wahpepah, Phillip Deer INVITED SPEAKERS: Rev. Dr. Yusen Yamato, Buddhist Monk and Zen Shiatzu Meditation Practitioner from San Francisco (& Japan), initiator of the Global Peace Walk, Teacher of Prophecy Fulfillment Wonono Rubio, Indigenous Chumash representative and Spiritual Practitioner from Santa Barbara, coordinator of the Global Peace Walk, Master of Ceremonies David Crockett Williams, Jr., American Peace Movement Organizer from Santa Barbara, main coordinator of the Global Peace Walk, Chemical Physicist with specialty in hyperspace power technologies to replace nuclear and fossil fuel power Boutros Boutros-Ghali, Secretary General of The United Nations Rudolph Giuliani, Mayor of New York City George Pataki, Governor of The State of New York Jerry Brown, former Governor of the State of California Rev. Jesse Jackson Representatives of churches and other religious and community groups, and of global consciousness organizations FOR MORE INFORMATION: (until January 15th) 212-982-8742 #### TEN DIRECTIONS PAST, PRESENT, AND FUTURE, ALL BUDDHAS, THE WORLD HONORED ONE; BODHISATTVA, GREAT BODHISATTVA, GREAT PRAJNA- PARAMITA: = NA-MU MYO HO REN GE KYO = GLOBAL PEACE NOW, GLOBAL PEACE NOW, GLOBAL PEACE NOW. \WALKNOW\ 01-03-95 UPDATE: UN50th GLOBAL PEACE WALK for GLOBAL PEACE NOW ++++++++ ++++++++ ++++++ - a Spiritual Offering for Self-Purification - "Spirituality is the highest form of politics" -- The Longest Walk, 1978 THE GLOBAL PEACE NOW CAMPAIGN for Spiritually Uniting the Nations Initiated by: Yusen Yamato, non-sectarian Buddhist Monk, San Francisco Coordinators: Leonard Peltier c/o Lisa 913-842-5774 Kansas Alice Lambert & Dennis Banks 606-581-9456 Dayton, Ohio Bobby Castillo, LPSG 415-552-1992 San Francisco 2017 Mission St.#303, SF 94110: 431-1492 fax David Crockett Williams, Jr. 805-683-4943 Santa Barbara Wonono Rubio, indigenous Chumash 683-4943 Santa Barbara Dorinda Moreno, Finale Coord. 510-676-6241 San Jose Burt Patadal (Poor Buffalo) 405-273-1803 Oklahoma (memorial Phillip Deer & Bill Wahpepah) Felipe Chavez,Yaqui Sundancer 904-338-2769 Florida Jean VanDilla 602-774-0340 Flagstaff Thomas @ Proposition One 202-462-0757 Washington, DC Montana Affinity Group 406-549-6092 Missoula, MT Mother Earth Community Center 614-252-9255 Columbus, OH Carrying The Messages of Global Scientific, Religious & Spiritual Leaders, Such as Hopi Thomas Banyacya, Jake Swamp of The Six Nations Confederacy, Bruce DePalma, Adam Trombly, Richard Hoagland, Paramahamsa Tewari, Sai Baba Nichidatsu Fujii, Martin Luther King, Jr., Cesar Chavez, Mahatma Gandhiji, Dalai Lama, Intercultural Interpreters of the Ancient Knowledge of Aztlan, and The Spiritual Peoples with The Teachings of The Sacred Pipe of Peace, representing all the humans developing global mindedness & GLOBAL PEACE NOW For 8-15-95 50th Anniv. End WWII: "Global Cessation of Hostilities Events" "TO SET THE DATES FOR GENERAL AND NUCLEAR DISARMAMENT!" SCHEDULE: SUN January 15, 1995, Depart United Nations NY, MLKjr Birthday TUE January 24 Arrive Harrisburg, PA, Three Mile Island Rally TUE March 7 Dayton, OH, FOLLOWING THE TRAIL OF SUN March 12 Saint Louis, MO, NUCLEAR DEVELOPMENT FRI March 24 Independence (by Harry Truman's birthplace) SAT March 25 Kansas City AND DISASTER TUE March 28 Lawrence, KS, Global Peace Now Meditation WED April 12 Oklahoma City, OK, Phillip Deer Memorial Event EARTHDAY SAT April 22 Taos, NM, Earth Day Global Unity Event *** WED May 10 Albuquerque, NM, New-Clear Free Future Event** SAT May 27 Flagstaff, AZ, Spiritual Unity Gathering -FLAG DAY-- WED June 14 RUN-San Jose, CA, Global Peace Walk Rendezvous RALLY 100,000 PEOPLE CAMPING, SPIRITUAL MESSAGES, & WALK TOGETHER to SF TUE June 20-26 San Francisco, CA, UN50th Global Peace Mandate TO SPIRITUALLY UNITE THE NATIONS & TO DEVELOP A TRUE SPIRITUAL CIVILIZATION Summer Solstice & Bill Wahpepah Memorial Events SUN August 6 Hiroshima, Japan, 50th A-Bomb Test Anniversary Tax deductible donations to support the Global Peace Walk may be sent payable to "YUCCA - GLOBAL PEACE WALK" c/o Yucca (a Charitable Association) PO Box 170245, San Francisco CA 94117-0245 ******* Phone 415-626-9757 A portion of donation will be sent to support local office you indicate. (email to: iesercsb@coyote.rain.org) TEN DIRECTIONS PAST, PRESENT, AND FUTURE, ALL BUDDHAS, THE WORLD HONORED ONE; BODHISATTVA, GREAT BODHISATTVA, GREAT PRAJNA-PARAMITA: NA-MU MYO HO REN GE KYO ~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*+ "When we walk upon Mother Earth, we always plant our feet carefully because we know the faces of our future generations are looking up at us from beneath the ground. We never forget them." -Oren Lyons, Onondaga Nation ~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+~ Michele Lord + Alpha Institute + Tel: 303-343-4114 alphai@scicom.alphacdc.com + P.O. Box 110998 milo@scicom.alphacdc.com + Aurora CO 80042 + Fax: 303-360-9118 +*+ +*+ +*+ +*+ +*+ +*+ --------- "RE: The Dilemma of Indian Forestry" --------- Date: 8 Jan 95 21:14:57 GMT From: milo@scicom.AlphaCDC.COM (Michele Lord) Subj: The Dilemma of Indian Forestry Newsgroup: alt.native [The following is being posted by Alpha Institute at the request of Dine' C.A.R.E. The organization does not yet have access to computer networks. -Michele] Summer 1994 - Earth Island Journal THE DILEMMA OF INDIAN FORESTRY by Winona LaDuke Leroy Jackson, a Dine' (Navajo) man from Arizona who had dedicated much of his life to protecting the Chuska Mountain forests on the Navajo reservation, died mysteriously last fall. His body was found in his van after he disappeared during a business trip to northern New Mexico. In 1991, Jackson began a crusade to protect Navajo forests from over- cutting, spearheading the efforts of Dine` Citizens Against Ruining our Environment (Dine CARE). The groups attempted to negotiate with the Dine` Nation's tribal-owned logging enterprise, Navajo Forests Products Industry (NFPI), to manage the Chuska Mountain forests, home to many old-growth trees, more responsibly. Dine` CARE was particularly opposed to logging in Navajo sacred and cultural areas like the Chuska Mountains, which represent the male deity of the Dine` religion. When negotiations failed between Dine` CARE and the Dine` Nation. Jackson reluctantly undertook a legal challenge to compel the tribe to comply with national environmental-forestry standards. When he died, Jackson was three days away from flying to Washington D.C. to meet with the US Fish and Wildlife Service and the Bureau of Indian Affairs (BIA) to argue against a proposal policy that would have exempted the Dine` Nation from logging prohibitions designed to protect the Mexican spotted owl, a species that was listed as threatened under the Endangered Species Act (ESA) in 1993. At the time of Jackson's death, Dine` CARE was preparing to propose an integrated forestry management plan, based on sustaining and culturally sensitive harvesting practices, and on, reforestation, to replace the Dine` Tribal Council's plan. He never made it to Washington, prompting some of his supporters to speculate that he might have fallen victim to foul play in the often divisive debate over reservation logging. Neither the police investigation nor a private detective hired by Jackson's supporters have been able to substantiate suspicions of murder, however. The coroner's report attributed his death to an accidental overdose of methadone, although Jackson's friends and family say that he never used illegal drugs. MANAGING INDIAN FORESTS If successful, the struggle that Jackson left behind could reform the entire US government policy regulating logging on Indian Land. The Navajo tribal dispute highlights the conflicts in Indian forestry, particularly the internal battle on many reservations between economic pressures and traditional cultural practices and values. On the Dine reservation, as elsewhere in North America, these struggles will play out with increasing intensity as the value of Indian timber in a shrinking market adds new pressures to the ecology and cultural fabric of Indian Country. Much of North America's remaining forests are found on Native land, all of which appear to be up for grabs. Last summer, the Clinton administration announced a plan to provide "federal assistance to bring to market backlogged timber sales from Indian reservations." Some Native activists have called this the Clinton administration's "equal opportunity logging policy." Terry Virdon, Assistant Director of BIA Forestry, has remarked that "the Clinton administration and federal government have always looked to tribal timber as 'their reserves.' They basically say, 'We'll carry on business as usual and have those (trees) for later...'" according to the BIA, US Indian reservations contain an estimated 56 billion board feet of timber on some 15 million acres of Native forests and woodlands. Make no mistake: this is a battle about deforestation and cultural transformation. Throughout Indian country, lines will be drawn and ecosystems may be transformed. Tribal sovereignty issues are surfacing in the conflict as tribes decide whether to exercise their rights to cut their old growth forests, even if it circumvents the ESA protection for northern and Mexican species of spotted owls (a proposal forwarded by both Northwestern and Southwestern tribes). On the other hand, Native nations could decide to use their tribal sovereignty to build sustainable forestry programs based on cultural and ecosystem management. Both scenarios are possible and are currently being played out on US reservations. Dine' Forests The Navajo Forest Products Industry (NFPI) was formed in 1958 on the advice of BIA consultants. By 1963, NFPI was operating the largest lumber mill in the Southwest. Over the years, NFPI borrowed heavily to re-tool its plant for smaller trees, since so much of the reserva- tions old growth had been cut, even though the lumber market was diminishing. By the early 1980s, NFPI had become mired in debt. By the end of 1993, NFPI was almost $8 million in debt to the tribe. The environmental impact of logging on the Dine reservation has been significant. The tribe did no replanting from 1880 to 1975. In 1981, the tribe's forestry department estimated that it would take 160 years of concerted regeneration to return the forests to a condition capable of supporting sustainable-yield harvests. After reviewing tribal records, Jackson concluded that NFPI had greatly overcut the Chuska Mountain forests and badly mismanaged its finances. Disturbed by NFPI's perceived mismanagement, Dine' CARE demanded a reduction in logging, an independent audit of the operation and an environmental impact statement (EIS) on the tribe's Chuska Mountain logging plan- all of which the Tribal Council refused. In the process of defending Navajo forests, Dine' CARE and Jackson made some enemies. The group's activism had forced NFPI to reduce its harvests by more than half. Last summer, angry Dine' loggers hanged Jackson in effigy, blaming him and his organization for layoffs at NFPI. However, George Arthur, a member of the tribe's economic development board admitted that it was "mismanagement rather than environmentalists" that led to a portion of the layoffs from 1991. The BIA plays a significant role in the management of Indian forests. All reservation timber-harvest plans must be approved by the agency, which is also responsible for monitoring the cuts. The BIA considers Indian lands exempt from such national environmental laws as the ESA, because reservations are technically sovereign nations. In fact, the agency seems intent on increasing reservation logging and has never required an EIS for timber harvests. Dine' CARE argued that BIA forestry practices are based on "industrial models" that do not reflect traditional culture and represent only pro-development segments of the Navajo community. Building on its earlier success in proposing the circumvention of the ESA on the Navajo and some other Southwestern reservations (the Mescalero, White Mountain, and San Carlos Apache; and the Hualapai), the BIA is seeking to follow suit on the Quinalt and Coquille Indian reservations in the Northwest to secure exemptions from the ESA's protections of northern spotted owl habitat. It is a tribute to Jackson's life that since his death Dine' CARE has accomplished much of what he was trying to achieve. The Navajo tribal Council has decided to conduct an audit of NFPI and has agreed to an EIS on its logging plan - a first for an Indian reservation. The US Fish and Wildlife Service has also ruled that the Navajos cannot ignore regulations protecting the Mexican spotted owl. Seventh Generation Forestry Successful stewardship models for native forestry do exist. the only Indian forest certified as sustainable in the US is on the Menominee Indian reservation in a largely clearcut region of northeastern Wisconsin. The Menominee forestry program is verified by Scientific Certification Systems, an independent environmental certification company. Early timber records indicate that approximately 1.5 billion board feet stood on the Menominee reservation in 1865. Since that first estimate, roughly two billion board feet have been cut. Even so, according to a 1980 tribal inventory, there were still 1.5 billion board feet of timber suitable for logging - the same volume of trees after more than a century of harvesting the same land. The tribal corporation, Menominee Tribal Enterprises, has carefully crafted a management plan based on the sustainable and intensive management of its forests. The system involves computerized assessments and inventories for some 109 different logging areas on the reservation. With an eye to the cultural and spiritual needs of the Menominee, more than 220,000 acres are currently under sustainable management, serving as the resource base for the Menominee Tribal Enterprises sawmill and employing one-third of all those working on the reservation. Sustainable timber management on the Menominee reservation has survived for more than a century and is viewed as a model for the seventh generation. The Grand Portage Ojibwe (Anishinabe) reservation, nestled at the tip of Lake Superior, has a similar story. All 56,000 acres of the reservation wooded and support a chipping mill and a pallet mill, allowing the tribe to capture added value for its timber. "In 1985," tribal forester Rick Novinsky recalls, "the BIA wanted to upgrade the forest management plan and....came up with its forest management planning staff from the central office...When they got here, we wanted to do something completely different [from] what they wanted to do. We wanted to look at things in a holistic way - timber, recreation, aquatic life, wildlife, resources - and manage each one with the others in mind. We ended up [using] that plan and it turned out to be the first integrated forest resource management plan approved by the BIA." The Ojibwe forestry program sets aside land into distinct designations - recreation, wildlife and forestry - and designs a management program based on the reality that there are more moose than people in the country. When approached by timber interests to expand its mill capacity and double its shifts, the Grand Portage Tribal Council pointed out that the reservation already had almost full employment and that upping the capacity of the mill would only require it to import a non-Indian labor force. There is much to be learned from native forest management experience. There are also larger discussions in which Native people need to be heard. For instance, a good portion of North American wood leaves the continent as raw product. Neither Indians nor any other timber- dependent communities capture many "value-added" benefits of milling, woodworking or other income-generating activities - the profits and the supplementary jobs go elsewhere. For over 100 years, native people have fought to protect their forests, their medicinal plants, animal relations and the knowledge of generations of ancestors. There are many who will argue that Indians 'are' those forests. Now they need to face those challenges in their communities with the honesty and courage that their ancestors had. Perhaps a Costa Rican Indigenous leader summarized it best, saying, "The difference between a white man and an Indian is this: a White man wants to leave money to his children. An Indian wants to leave forests...." Leroy Jackson would probably agree. What you can do: For more information, contact: Dine CARE, 10A Town Plaza, Suite 138, Durango, Colorado 81301; (303) 259-0199 Menominee Forestry Center, PO Box 670, Keshena, WI 54135; (715) 799-3896. Winona LaDuke is an Anishinabe Indian and the campaign director of the White Earth Land Recovery Program. the program officer for the Seventh Generation Fund Environmental Program and a frequent writer on native environmental issues. (c) Winona LaDuke ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Dine' C.A.R.E. is an all-Navajo environmental organization, based within the Navajo homeland. We seek to empower, provide a voice for, and protect the interest of grassroots and traditional citizens. We promote alternative uses of natural resources seek sustainable development which is in harmony with the Dine' philosophy of Beauty Way. Dine' CARE Dine' CARE P.O. Box 121 10A Town Plaza, Suite 138 Tsaile AZ 86556 Durango CO 81301 Phone: 303-259-0199 Fax: 303-259-3413 ~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*+ "When we walk upon Mother Earth, we always plant our feet carefully because we know the faces of our future generations are looking up at us from beneath the ground. We never forget them." -Oren Lyons, Onondaga Nation *~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+~* Michele Lord + Alpha Institute + Tel: 303-343-4114 alphai@scicom.alphacdc.com + P.O. Box 110998 milo@scicom.alphacdc.com + Aurora CO 80042 + Fax: 303-360-9118 +*+ +*+ +*+ +*+ +*+ +*+ --------- "RE: Tradition" --------- Date: Fri, 6 Jan 95 23:15 EST From: "Steven C. Schiavi" <0005408096@mcimail.com> Subj: TRADITION UUCP email Sometimes, we can hang on to a thing or a way of doing something so tightly that we choke the life out of it. The Spirit is a living Spirit. Visions, real visions, are now, not just "back then". I am of two minds about traditional ways. It is necessary and desirable to retain certain forms intact, in the way they have been passed down to us. It is neither necessary or desirable to become so obsessed with these forms that they overshadow the substance they are meant to embody. To use an example from the Jesus road...he criticized the religious authorities of his day for paying so much attention to the outer forms of their religion. He said they were like a tomb...beautifully carved and molded on the outside, but filled with decay and death on the inside. This can happen to anyone, not just the jewish priests 2000 years ago. if the Creator is truly with us, we will not do anything "wrong". If your heart tells you to wear a certain object around your neck that from time immemorial has traditionally been carried in a belt pouch.... should you be afraid to make a change? Or would you be better off remembering...ah, a powerful word, "remembering"! that the very essence of what is Indian is that unique and individual re- lationship each of us has with our Creator, and all our cousins? We need to respect the Creator and the creation. Motion is the essence of life; all things are alive. Changing, moving, dancing thru many forms and seasons and passages of time and space. A good heart; humility before the Creator (and this is only common sense; how can anyone look at the night sky and be anything less than humble before its author?); a sense of humor and honor and respect for oneself and all one's relations. These are the breath of life, as the steam coming off of a white-hot stone. Water becoming steam; wood becoming fire, becoming new life, a new birth, a chance to start over. Nature is constantly breaking things down and building them again. a new elm tree looks like an old elm tree, but it is made of different stuff. It is not like its parent; it is unique. It is alive. There is a constant renewal in creation as the seasons circle around again and again. Every summer is "summer"; but no two summers are alike. Every winter has its cold, but no two snowflakes are alike. A lot of the patterns we see repeating around, and even within, ourselves, are more a matter of what we expect to see than they are of any "ultimate truth" - which, if there is such a thing, is the exclusive property of the Creator. We two-leggeds can't begin to comprehend such a thing. Traditional ways are spring, summer, fall and winter. They are rain, and thunder; they are lakes and rivers. They are forms of power. The spirits that move within them can move differently from time to time. If they did not, every day would be exactly like every other day. Every storm would be the same storm. Every leaf would be the same as every other leaf. It would be very much like the dominant culture would like to see things. The same, the same, the same. Row houses. Factories. Cars. A multimedia box in your living room to suck out any pretensions you might have towards owning a soul. Fortunately, as long as there are a few real human beings around, that won't happen to everybody. Although it has already happened to a lot of people, and will happen to a lot more. But Mother doesn't like all this unnatural behavior. It hurts Her in more ways than one. So She's going to cry, and Her sobs will shake Her body. She will cry out to the sky, and people will wonder at the sound. She will lift up Her arms, and the waves will rise high. but She will hear our prayers. What is traditional? Prayer, and awareness of the living Spirit in all things. Respect, and love. Consideration for the generations gone before, and those to come. I am of two minds about tradition; but then, I am of two minds about everything. Rainbow Walker --------- "RE: Indigenous Peoples' Rights" --------- Date: 06 Jan 95 19:21:45 EST From: Ann Stewart <75361.1143@compuserve.com> Subj: Indigenous Peoples' Rights by Chief Abel Bosum, Ouje-Bougoumou Cree Nation, Kennedy Library, Boston MA, 10 December 1994Quebec UUCP email "... I know it's long, but I hope you will include (Chief) Abel's speech.." We like to think of the UN as a world government that is responsible for a kind of "universal sovereignty"--laws that transcend the jurisdictions of individual States, or perhaps, law that cannot be entrusted to the single responsibility of individual States. In fact, if we examine the history of the UN, it is obvious that it was founded to establish and enforce a higher standard of ethical and moral behavior than individual States may practice. We all know that the establishment of the UN in San Francisco directly at the end of the Second World War, was in reaction to the horrors of the Nazi regime. The founding principle of the UN is that States do not have ultimate sovereignty with regard to the basic human rights and fundamental freedoms of their inhabitants; that this ultimate sovereignty is surrendered to the world body, and that although each State retains the responsibility to uphold and enforce human rights law, all States are subject to international oversight in this regard, and if necessary, international intervention. The speeches that were made at the founding of the UN note that the need for the world to act in solidarity against Hitler's Germany was this same principle of world solidarity that was applied to the apartheid regime in South Africa, resulting in the very positive developments that have occurred there recently. Of course there was no UN when Columbus landed in the so-called "New World," and from the look of things now, I would say that the Indians, the indigenous peoples of the Americans, could certainly have used a UN. Many of you are familiar with the history of the indigenous peoples in the Americas, a succession of friendships and betrayals, treaties, and surrenders, ethnocide and genocide. It is unpleasant, and most Americans prefer not to dwell on it. The goal--to remove the indigenous peoples from the land--was largely accomplished; and it was all done "according to law," although presumably in violation of principles of international human rights law that we accept today as valid. To compound the injustice, it was also done in such a way to deny the indigenous peoples any means of redress to the international community. This, we might say, is old and unpleasant history, and we should move on. The problem is that we cannot, for the very simple reason that what we take to be past history, is not really over--it persists. It persists throughout this hemisphere, and in the remaining places in the world where indigenous peoples survive. We like to think that the broken treaties, the extermination and all of those other things that happened in the past--are unfortunate, but over, beyond our control now, no longer our responsibility. The truth is that grave violations continue against the human rights of the world's indigenous peoples. Violations continue in the US, Canada, Guatemala, Mexico, Brazil, Australia, Indonesia, Burma--I could continue. Most Americans and Canadians are unaware of the fact that indigenous peoples' rights continue to be abused. I should point out that although this abuse is widespread, the severity and extent of abuses against indigenous peoples varies considerably from country to country. In Guatemala, for example, those familiar with the experiences of my respected sister Rigoberta Menchu will realize that the abuse often consists of murder. In Canada and in the province of Quebec, where I am the chief of a Cree nation, the abuse has most often been dispossession and denial of individual freedoms. The question for you is: how can the international community help and how can you encourage the international community to help? In principle, the objective of abuses against indigenous peoples has remained unchanged over the centuries. It is based on the principle that indigenous peoples are somehow inferior, should not be in possession of their lands, and have no right to govern themselves or look after their affairs. As a result, our lands were and are designated as terra nulluis, empty, not occupied by people. What is still ignored or denied, is that we have our own societies, laws, values, culture and spirituality. While this attitude and the concept of terra nulluis might have been justifiable one or two hundred years ago, I have difficulty today condoning this practice in public law. Our Cree people live in what is now the northern part of Quebec, a territory we have occupied continuously for at least 5000 years. This territory was allegedly "given" to the Hudson's Bay Company in 1670 by a European monarch who had never been in our land. It only became part of Canada in 1870, when it was named "Rupert's Land." In 1898 and 1912 it was divided among several Canadian provinces, including the province of Quebec. Quebec only began to exercise some limited authority in the territory in 1963. Today, a provincial government that is in power in Quebec wants to secede from Canada. As Indians, this would probably be a matter in which we would not get involved, except for the fact that the Quebec separatists (as they are called) insist that when they leave Canada, they will take eleven territories of indigenous peoples with them. You might imagine that we, the original peoples in this territory, would have a say in this matter, that we cannot be denied our nationality or our lands without our consent. But the separatists say that we indigenous peoples do not have the right to self- determination, that our territory would be included in a Quebec republic with or without our consent; and right now they are in the process of passing legislation to accomplish their purpose. This is a contemporary example of the principle of racial inferiority. The separatist leaders in Quebec insist that they have the right to break up Canada, but these same people insist that we have no right to remain in Canada, if that is our choice. In Guatemala, the indigenous Mayan peoples comprise the majority of the inhabitants, yet they are systematically excluded from government; and when they try to organize they are murdered. Therefore, what recourse, what means of redress do we indigenous peoples have? According to the law in both Canada and Guatemala, these are domestic issues only! In both cases indigenous peoples seeking remedies must address the domestic courts, and in effect seek relief from their own oppressors. When an indigenous treaty is violated, when an indigenous territory is flooded to provide hydroelectricity, when an indigenous forest is clear-cut, when a military base is located on indigenous land, our people are forced to turn to authorities who have a vested interest in the outcome. We must pretend that they are purveyors of neutral and unbiased justice. The two UN International Covenants protect "all peoples" from being denied "their own means of subsistence." When I study the history of our peoples, I note that our existence has been characterized essentially by the denial of our own means of subsistence. Is there a better way to describe what has happened to our peoples in five hundred years and still continues? My own people, the Ouje-Bougoumou Crees, have been forcefully relocated seven times between 1925 and 1975; and "relocated" is the polite way to describe what was done to us. The fact that these abuses have continued for so long is evidence that the domestic authorities are not effective guardians of our rights, and that the standards that are applied for the protection of the rights of indigenous peoples are insufficient. I think this fact is fairly indisputable, yet where do we turn for help? The obvious answer is the UN. In the UN, however, we face several problems. The UN is an organization of States, entrusted with the protection of universal human rights. But its personality as an organization, with each State protecting its own rights first and foremost, has prevented the UN from addressing certain large problems, such as the rights of indigenous peoples. This may be about to change. In August 1994, a draft "Declaration on the Rights of Indigenous Peoples" was approved by the Sub-Commission on Prevention of Discrimination and Protection of Minorities. The declaration is the work of a committee of experts chaired by Dr. Erica Irene Daes, a Greek diplomat, and presently president of the UN Joint Inspection Unit. The declaration recognizes that indigenous peoples have the right of self-determination. It uses language similar to the two International Covenants to guarantee that the rights of indigenous peoples are afforded the same protections as all other peoples. It recognizes the right of indigenous peoples to control their own resources and territories. It recognizes their control over the environment. It acknowledges that their consent is required before development can take place that would affect their rights, their lands, their resources or their environment. It protects the cultural property of indigenous peoples. It recognizes the status of indigenous law. When you read this declaration, you will realize that it holds great potential for all of us. First, it brings indigenous peoples into purview of international law--it recognizes us as subjects of international law. Second, it extends the recognition of the existing international human rights instruments to our peoples. Third, it provides new international standards for the protection of our human rights. A decade of effort went into the drafting of this new human rights instrument. The Grand Council of the Crees, the Inuit Circumpolar Council, the International Organization of Indigenous Resource Development, the Four Directions Council and the International Indian Treaty Council are only five of the indigenous non-governmental organizations in consultative status to ECOSOC that have taken an active role. Several States are represented in the debates, including Canada and the US. The expert members of the Sub-Commission have been assisted by academics, legal scholars and international officials representing intergovernmental organizations, treaty bodies and the ILO. Unfortunately, Canada and the US opposed recognition of our fundamental rights during discussions on the draft. Both countries fought against the inclusion of the right of self- determination; both opposed the right of consent. Neither Canada nor the US wanted to recognize the existence of the indigenous peoples as "peoples" under international law. Both countries take the position that aboriginals, Native Americans and indigenous peoples are domestic subjects, outside of the scope of international law. In practice, this means that we are denied the protections of the International Covenants and other international instruments. The sad fact is that both Canada and the US have made common cause with countries such as Brazil, China, Indonesia, Iraq and the Philippines against the international recognition of our rights. In 1993, we have a draft declaration which has survived ten years of debate in UN human rights bodies. It is a draft that contains many compromises regarding our rights. But it is the best we could hope to achieve within the UN system. It is clear that a declaration by the General Assembly based substantively on the present draft would advance the protection of the rights of the world's indigenous peoples to a considerable degree. I will suggest what you can do to help. Understand that the draft Declaration on the Rights of Indigenous Peoples is still a "draft. " It has been approved by expert bodies, but it has not entered the political process at the UN. Several countries, Canada in particular, have threatened to make substantial changes in the text as soon as they have the opportunity. Their changes are clear: eliminate the right of self- determination; eliminate the provisions which require States to obtain the consent of indigenous peoples to relocate indigenous communities or to conduct so-called "development" projects on indigenous lands. Eliminate the right of indigenous peoples to determine their own membership. Make indigenous law subject to and inferior to State law. Brazil, Canada and others are insistent that these changes will be made as soon as the Commission on Human Rights begins to consider the draft declaration in February 1995 in Geneva. The draft declaration has a long journey through many political levels at the UN. First, the Commission on Human Rights, then the Economic and Social Council, then the Third Committee of the General Assembly, and finally the General Assembly itself. At any of these levels it can be changed by diplomatic representatives of UN member States who receive instructions from their governments. To date, the US and Canada have worked against our interests, while some States such as Denmark and Australia gradually have come to support the rights in the declaration. We believe that Canada and the US should support the recognition and confirmation of our rights; and we believe that the world's indigenous peoples need the protections that this declaration would give. While we understand that we are only talking about a declaration which would be non-binding, and not an enforceable convention, we consider this to be an important beginning. There is some good news for the future. In 1989, the International Labor Office approved a revised Convention (No. 169) on the Rights of Indigenous and Tribal Peoples. In 1992 and 1993, the indigenous peoples made important interventions at the World Conference on Human Rights in Vienna, and at the World Summit in Rio. 1993 was declared the International Year of Indigenous People. Rigoberta Menchu has founded the International Indigenous Initiative for Peace. On December 8 the UN declared the opening of the International Decade of the World's Indigenous People. There are now twelve recognized indigenous organizations with consultative status at the UN. We believe the UN is now ready to turn its attention to a problem which has been shamefully disregarded to the detriment of the universality of human rights law and the charter of the UN itself. There is also powerful opposition to the recognition of our rights. Behind this opposition is fear. The States that have been erected upon our lands are powerful; but they are weakened by the atrocities of their history, and the illegitimacy of their origins. They have denied our rights and laws; and despite all of their power, they are unsettled by our claims. We have made it clear that we are interested only in protecting our human rights--that we are not attempting to claim independence or to adjust the outcome of history. This must be understood. The indigenous peoples are asking for only one thing: protection of their rights under international law. The International Covenants make reference to internationally protected rights which pertain to "all peoples." We are seeking the obvious: we want to be included in the phrase "all peoples." While it is hard for us to understand how we can be denied our status as peoples on any logical, intellectual or factual grounds, this is what certain UN member States are doing. Again, supposedly universal human rights standards are being subjected to the perceived "higher" interests of a State. We would point out that it is not in any State's interest to do this, and it is certainly not in the interest of the UN to subject the universality and indivisibility of human rights law to political interests. We hope that the draft declaration is approved by the General Assembly without substantive change. We hope this will be followed by a binding international convention based on the same fundamental principles. Today, many indigenous peoples are endangered. We have waited years to have our rights addressed. Respect for our rights does not threaten existing States. But failure to protect our rights will have disastrous consequences for many indigenous peoples. We ask your assistance to achieve these goals. Thank you. (For more information, call the Grand Council of the Crees at 613-761-1655) --------- "RE: Computer Companies are Cowards" --------- Date: 4 Jan 1995 23:46:42 -0600 From: turtle@aicap.s21.com (Turtle Heart) Subj: Computer Companies are Cowards Newsgroup: alt.native Re: Requesting computer system components from Computer Companies As many of you may know, several efforts have been underway to obtain computer communications technology for isolated tribal communities. For the last several months, AICAP (American Indian Computer Art Project) has contacted numerous highly prosperous computer suppliers to request some small donations of effective equipment. To date, every single corporation has declined even the slimmest consideration of these requests. The worst to date has been the company GATEWAY 2000. A company which advertises heavily its human commitments. Their response was via a crude form letter. This company sits in the traditional lands of the Plains Nations, and returns nothing to the tribal communities in that area, or anywhere else. For the record, Apple Computer INC has come forward with some portable computing technology. No one else has even blinked an encouraging eye in the direction of tribal communities. AICAP is continuously concerned about the elitist nature of who has access to channels such as the Internet. While many universities provide, mostly by accident, some access to the technology highways, corporate and especially computer america has done, and continues to have a dismal and cowardly policy on these issues. Profits and growth in the industry couldn't be better. The rule of nature requires that abundance be spilled over, that somehow those who have too much, seek a path of balance in their sharing. Even here, (this newsgroup) the posture is more directed to taking than it is to giving; more interested in individual posturing than developing a true community of communication. Into the black hole that is the heart of corporate america, there is the inevitable law of balance. Being prosperous on a golden mountain, while the valley which sustains it is rotting, will continue to have its effects. Progress and honor in small steps is progress and honor. Not caring is a disease of great illusion; for while the golden head is stuck up the golden ass there is no light in the garden which sustains the place where our feet must walk upon this earth; so we are going nowhere even though the train has left the station. Computer Companies are cowards. AICAP -- _________________________________________________________________ AICAP Pages copyright 1994 (c)AICAP http://www.mit.edu:8001/activities/aises/aicap/archive/aicap.html 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: Hawaiian Independence Update" --------- Date: 9 Jan 1995 03:15:29 GMT From: Scott Crawford Subj: Hawaiian Independence update Newsgroup: alt.native SELF-DETERMINATION, SOVEREIGNTY, AND INDEPENDENCE IN HAWAI'I January 1995 by Scott Crawford Advisor to the Head of State, Nation of Hawai'i SOVEREIGNTY: "The supreme, absolute, and uncontrollable power by which any independent state is governed; supreme political authority; the supreme will; paramount control of the constitution and frame of government and its administration; the self-sufficient source of political power, from which all specific political powers are derived; the international independence of a state, combined with the right and power of regulating its internal affairs without foreign dictation; also a political society, or state, which is sovereign and independent." -- Black's Law Dictionary, Sixth Edition In 1893, the internationally recognized independent Kingdom of Hawaii was overthrown in an "act of war" by the United States and the sovereignty of the Hawaiian people was stolen. In 1993, the United States apologized. Pardon us: the overthrow, annexation, and statehood were all illegal under the United States Constitution and international law. Congress and the President admitted in Public Law 103-150 (the "Apology Resolution") that "the indigenous Hawaiian people never directly relinquished their claims to their inherent sovereignty as a people or over their national lands to the United States, either through their monarchy or through a plebiscite or referendum." As Senator Gorton from Washington stated during the Congressional debates, "the logical consequences of this resolution would be independence." (Congressional Record -- Senate, Wednesday, October 27, 1993, 103rd Cong. 1st Sess., 139 Cong Rec S 14477) Now, in January 1995, the Hawaiian people have established perhaps the strongest legal claim in the world for independence, and the restoration of the sovereign nation-state of Hawaii is well under way. To understand the legal foundation and process for independence, let us take a brief look back over the past year, since the passage of the Apology Resolution, at the self-determination being exercised by the Hawaiian people. In December, 1993, Pu'uhonua "Bumpy" Kanahele invited Professor Francis A. Boyle, a renowned expert on international law of human rights and self- determination, to testify before the Governor's Sovereignty Advisory Commission and the public on the meaning of the Apology Resolution. Prof. Boyle stated that, "...now the United States government, after one hundred years, has finally and officially conceded, as a matter of United States law, that Native Hawaiian people have the right to restore the Independent Nation State that you had in 1893 when the United States government came and destroyed it. ...as a matter of international law, the Native Hawaiian people have the right to go out now and certainly proclaim the restoration of that State..." On January 16, 1994, at 'Iolani Palace, a coalition of Kanaka Maoli (Native Hawaiian) and pro-sovereignty groups delivered such a proclamation: the Proclamation of Restoration of the Independence of the Sovereign Nation State of Hawaii. This Proclamation empowered the 'Aha Kupuna, the Council of Elders, as the Provisional Government of Hawai'i, to provide measures of development for the restoration of independence, leading to a constitutional convention. In March, nearly 200 kupuna from all the major islands gathered in Kaanapali, Maui, and convened the First Legislative Session of the Provisional Government of Hawaii. At this convention, Pu'uhonua Kanahele was unanimously selected as the Head of State, and given the mandate to act of behalf of the people to pursue the full restoration of sovereignty for the Hawaiian Nation. Throughout the year, under his leadership, Kanaka Maoli and supporters on all islands organized themselves, educated the community, and drafted a constitution. On September 8, President Clinton sent a letter to the Honorable Pu'uhonua Kanahele, addressing him as the "Head of State of Hawaii" and giving de facto recognition to the sovereign and independent Nation of Hawaii. A NEW CONSTITUTION FOR HAWAI'I In October, the first 'Aha Kumu Kanawai, Constitutional Convention, was held in Waimanalo, and a Constitution was ratified for the independent Nation, of Hawaii, an organic document from and for the people. This month the delegates are convening to finalize the document. On January 16, 1995, the one year anniversary of the Proclamation of Restoration - and the one hundred year anniversary of the imprisonment of Queen Lili'uokalani in 'Iolani Palace by the conspirators who overthrew her - kupuna, ali'i (descendents of Hawaiian royalty), spiritual leaders, and delegates from all islands plan to gather at 'Iolani Palace to sign and promulgate the new Constitution of Hawai'i. CITIZENSHIP AND PARTICIPATION BY NON-KANAKA MAOLI One of the most common fears expressed about sovereignty is that non- Hawaiians will no longer be welcome, that they will be kicked off the land and told to go home, but this fear is truly unfounded. Remember, this is the land of Aloha, even if it has been abused for many long years. Ho'oponopono, forgiveness and reconciliation, are at the foundation of the movement and its success. While the constitution is based on the "inherent sovereignty" of na Kanaka Maoli and is designed to protect and perpetuate the culture and rights of the original people of these islands, at the same time it is an inclusive document that recognizes the unique multi-cultural heritage of modern Hawaii, and allows citizenship and participation in government for all the inhabitants of the archipelago. Dual citizenship could also be an option for those who wish to maintain American or other citizenship, and this will be determined by treaties negotiated with the respective countries. INDEPENDENCE AND HAWAII'S FUTURE It is quite clear that restoring Hawaii's independence is legal, justified, and real. The next question is, Why? How will we all benefit? What will the future look like in an independent Hawaii? It is obvious that the existing political and economic system, aside from being illegal, is not working well in terms of real meaningful values, such as our quality of life and the sustainability of our environment. Discontent with the government is at an all time high, and a feeling of being out of control of the decisions which affect our lives and lands is rampant, both at a state and federal level. If we keep going in the same direction, we'll certainly end up where we're headed, which would be most unfortunate. Our society, here in Hawaii and globally, is not living in anywhere near a sustainable manner, and an evolution of values and visions is essential for the quality of our future. So we are in for a change, and we must be ready to create a positive change, before the economic and environmental circumstances force us into a more drastic negative one. We must collectively empower a form of self-government that works in a real way, with humanity's laws in deep alignment with the natural and spiritual laws that are the basis for our very existence. "Independence" means more than just political independence. Right now, we are a very "dependent" society, depending on outside sources, primarily the United States, to meet most of our basic needs. For example, we import over three-quarters of our food, and even more of our energy, despite the fact that we inhabit the most isolated land mass in the world. Therefore we are subject to the control of outside forces. We lack self-reliance and suffer from great vulnerability. Hawaii must become more independent in many ways to ensure the future stability and security of our land and people. Once one shifts perspectives from US domestic law to international law, the range of options becomes much more broad. The opportunity exists to evolve quickly in a positive direction with independent political status. Life won't change drastically overnight, but can change steadily for the better. Economically, we will be able to take advantage of our unique global position in the center of the Pacific Rim, controlling our 200 mile Exclusive Economic Zone, and becoming a center for international trade and the development of global ethical banking, while at the same time investing in the diversification of our local economy with innovative community based projects for meaningful employment and self-sufficiency. Do we have the will to take that opportunity? How we develop, how we move through the transition toward sovereignty, and how Hawaii's future self- governance and real independence unfolds, depends on how educated and involved each one of us becomes. If there is any place in the world capable of evolving politically, economically, culturally, and spiritually in a smooth and peaceful transition toward a truly equitable and sustainable future, it is Hawaii. In the process, we will be an example for the entire world. We must remember, the wisdom of the ancestors is essential for our success. With Aloha, we can do it. /\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\ \ Executive Office / / Nation of Hawai'i \ \ P.O. Box 80, Waimanalo, Hawaii / / voice: 808/259-5049 or 259-7152 \ \ fax: 808/259-9542 / / \ \ exec@hawaii-nation.org / / http://www.aloha.net/nation/hawaii-nation.html \ \/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/ A L OOOO H H A A A L O O H H A A A A L O O HHHHHH A A AAAAAAA L O O H H AAAAAAA A A LLLLLL OOOO H H A A --------- "RE: Poem: Tradition" --------- Date: Tue, 10 Jan 1995 07:23:22 -0800 (PST) From: Larry Kibby Subj: "Prayer For Wisdom" UUCP email "Prayer For Wisdom" Great Spirit Grandfather, I send these words to you, To Father Sun, To Grandmother Moon, Mother Earth, The Four Winds, And to all my relations. Great Spirit Grandfather, Let my heart Soul and mind Be always strong with Wisdom, knowledge And Understanding. Great Spirit Grandfather Hear my words For wisdom So that I may open My eyes and See all that Is good around me. Great Spirit Grandfather Hear my words For wisdom So that I may open my ears And hear all that is good Around me. Great Spirit Grandfather Hear my words For they are words That come from the Heart, soul and mind, And are filled with Wisdom, knowledge and Understanding. Larry Kibby kibby@pogonip.scs.unr.edu --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/01/07 14:21 From: Kepola (dfsanders@genie.geis.com) Subj: A HAWAI'IAN BOOK OF DAYS, week of January 15-21 GE Electronic Mail A HAWAI'IAN BOOK OF DAYS, week of January 15-21 IANUALI (January) (Kaelo) 15 At the meeting of the land and the sea, that is where all life begins. 16 Ancient kings walk the mountains at night. 17 In the secret places of the land are found the answers to life's mysteries. 18 My parents taught me the ways of the future; I teach my children the ways of the past. 19 I walk the land in perfect innocence, a child of yesterday. 20 Here, every day is a beginning, every night a remembering. 21 The owl, pueo, protects me as I walk the forest at night. (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, 12 January 95 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: Harry G. Newman Newsgroups: alt.native There will be a Pow Wow in Rochester, Illinois, on January 28th & 29th. Rochester is 5 miles east of Springfield, Illinois & I-55. The purpose of the pow wow is to promote public awareness of repatriation and reburial of American Indian remains and to promote a Spiritual connection between contemporary American Indians and the ancient People of the Olcott Mounds. Traders, workshops and dancing. Harry Newman, hnewman@cencom.net ======================================================================= From: HOWARDB@SONOMA.EDU To: Subj: CFP: California Cultures interdisciplinary conference CALIFORNIA AMERICAN STUDIES ASSOCIATION Call for Papers for Annual Conference Theme: "CALIFORNIA CULTURES" May 5-7, 1995 - Sacramento, California The California American Studies Association's annual interdisciplinary conference will be held in Sacramento, May 5-7, 1995, on the theme "California Cultures." We invite you to celebrate, explore, question, and interpret the impact, influence and diversity of California, through such themes as its myths and dreams, its ceremonies and rituals, its institutions and languages, its conflicts and calamities, its people, places, arts. The Program Committee encourages submissions from graduate students, faculty, and independent scholars. Multi-media presentations and projects are welcome. Please send a 250 word abstract and a one page vita by FEBRUARY 1,1995 to: Professor Jackie R. Donath Department of Humanities and Religious Studies California State University-Sacramento 6000 J Street Sacramento, CA. 95819-6083 Phone inquiries: (916) 278-6444 (Department Office), (916) 278-5895 E-mail inquiries: donathjr@saclink1.csus.edu ======================================================================= From _The Yakama Nation Review_ Feb 4-5 Annual Groundhog Day Powwow, Nespelem, Oregon Info: 509-633-0701 Feb 10-11 11th Annual Lincoln's Birthday Powwow, Simnasho Longhouse, Simnasho, Oregon Info: 503-533-3393 Feb 16-18 57th Annual Washington's Birthday Celebration, Toppenish Longhouse, Toppenish, Oregon Info: 509-553-3393 Feb 19 White Buffalo Powwow, Portland, Oregon Info: 503-725-3000 ----------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- Notice of Copyright Clearance by Contributors: The following have granted permission for their original articles to be reposted in order to help mend the Sacred Hoop: Navajo Nation via jn, Scott Crawford, Turtle Heart, Larry Kibby, Kepola, Winona LaDuke via Michele Lord, Steven C. Schiavi, Mary E Kamensky, Michele Lord/Alpha Institute, Chief Abel Bosum via Ann Stewart, Janet Smith, jburrows@halcyon.com(Center For World Indigenous Studies) --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ all items below this line have already been distributed by our brother, Jay Brummett, via the NATIVE-L or NATCHAT mailing lists. --------- "RE: FWDP: Urgent Action - Eddie Hatcher" --------- Date: Wed, 4 Jan 1995 16:03:02 -0800 From: jburrows@halcyon.com (Center For World Indigenous Studies) Subj: FWDP: Urgent Action - Eddie Hatcher Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) ::::::::::::::::::::::::::::::::::::::::::::::::::::::::::: :: This file has been created under the loving care of :: :: -= THE FOURTH WORLD DOCUMENTATION PROJECT =- :: :: A service provided by :: :: The Center For World Indigenous Studies :: :: :: :: John H. Burrows jburrows@halcyon.com :: :: C.W.I.S. :: :: P.O. Box 2574 Fido Net 1:352/333 :: :: Olympia, WA 206-786-9629 :: :: 98507-2574 USA The Quarto Mundista BBS :: ::::::::::::::::::::::::::::::::::::::::::::::::::::::::::: Eddie Hatcher Defense Committee P.O. Box 1491 Hamlet, NC 28345 Tele & Fax - 910-582-0017 EMERGENCY *** EMERGENCY *** EMERGENCY ACTION ALERT We desperately need your help! On December 6, 1994 the NC Department of Correction transferred Eddie Hatcher to Stanly Correctional Center located in Albemarle, NC which is one of the most racist areas of the state. In less than two weeks, white officers and a racist superintendent have mocked Eddie's Native American religious items: have threatened taking his religious items: have daily harassed him: and now, have ignored medical staff who ordered Eddie not to do any more work until he was seen by the physician and ordered Eddie to work. Moreover, with the serious threats and attacks which Eddie has been subjected to, the staff attempted to force Eddie beyond the gates of the prison under a gun to work next to the highway. We need your help. We firmly believe that Eddie is at grave risk and that the government is purposely subjecting him in a position of being harassed or receiving additional time. Please fax and telephone the office of: Mack Jarvis, Deputy Secretary of Corrections tele-919-733-4926 fax-919-733-4790 NC Governor, Jim Hunt, tele-919-733-4240 fax-919-733-2120 and demand that the discriminatory harassment and threats cease and that Eddie Hatcher be treated fairly and transferred from this prison. Thank you. Thelma Clark * * * F R E E * * * E D D I E H A T C H E R NATIVE AMERICAN POLITICAL PRISONER IN NORTH CAROLINA EDDIE HATCHER is being held in prison for no other reason than his attempt to expose major cocaine trafficking by Robeson County officials, state and federal officials. In 1988 Eddie was tried in federal court for terrorist acts against the US, hostage taking and weapons charges. The state of NC dismissed state charges in favor of federal charges. After a three week trial, where Eddie was denied to be represented by his attorney, William Kunstler, and was forced to represent himself, a jury of 12 people found him NOT GUILTY on all counts, saying he was justified in his actions. Six weeks later the state of NC re-indicted Eddie on the same charges. Eddie hatcher has been denied parole six [6] times. He is a first time offender and has served over 6 years on an 18 year sentence. Eddie is designated and recognized as a Political Prisoner by the NC Council of Churches, the National Council of Churches and the World Council of Churches and his case is annually presented before the united Nations Human Rights Conference in Geneva. Call, fax or write the Governor, the parole commission and the new Speaker of the NC House and ask why is Eddie Hatcher being held in NC prison when drug dealers, child molesters and murderers are being paroled. Ask why the government has led such a battle of persecution against Eddie Hatcher and his family. Governor Jim Hunt FOR INFORMATION CONTACT: Office of the Governor Raleigh, NC 27603 The Eddie Hatcher T-919-733-4240 Defense Committee, F-919-733-2120 PO Box 1491, Hamlet, NC 28345. NC Parole Commission Tel & Fax 910-589-0017 831 W. Morgan St. Raleigh, NC 27603 OR T-919-733-3414 F-919-733-8440 Eddie Hatcher, 900 Coble Ave., Rep. Harold J. Brubaker Albemarle, NC 28001. State Legislative Bldg. Raleigh, NC 27611 T-919-733-5936 -=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=- To have a current Center For World Indigenous Studies Publication Catalogue sent to you via e-mail, send a request to jburrows@halcyon.com FTP ftp://ftp.halcyon.com/pub/FWDP/CWIS/cwis-cat.txt Center For World Indigenous Studies P.O. Box 2574 Olympia, WA U.S.A. 98507-2574 BBS: 360-786-9629 FAX: 360-956-1087 OCR Provided by Caere Corporation's OmniPage Professional /////////////////////////////////////////////////////////////////////////// John Burrows, Executive Director jburrows@halcyon.com Center For World Indigenous Studies The Quarto Mundista BBS http://www.halcyon.com/FWDP/cwisinfo.html FidoNet 1:352/333 206-786-9629 \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\ --------- "RE: Navajo-Hopi "Land Dispute" Update" --------- Date: Thu, 5 Jan 1995 07:31:58 -0800 From: Navajo Nation Subj: NAVAJO-HOPI "LAND DISPUTE" UPDATE:1-5-95 Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) NAVAJO-HOPI "LAND DISPUTE" UPDATE: JANUARY 4, 1995 DON'T PANIC! Grace Smith called me this morning, to ask what was going on. A lot has happened since the last UPDATE, most of it in Window Rock. The Navajo Nation Council passed a major resolution on the "land dispute", one which can be interpreted in a number of ways. Mrs. Smith told me she had heard that Dan Jackson, angry over the resolution, was in Washington "lobbying" members of Congress to evict the Dine' from the Hopi-partitioned lands. (Federal officials don't lobby Congress, they "brief" it, as they say) She wanted to know if I had heard anything, and said a lot of people were calling her about the possibility of an eviction, there were rumors. That's what Grace Smith said. We have not heard anything of the sort. If there was a move afoot in Congress to evict the Dine' families, for sure someone would call us. The Resolution As a result of the hearings which were held by the Intergovernmental Relations Committee, The Navajo Nation Council held a special session to review the status of the Navajo-Hopi "land dispute", the settlement negotiations, the Agreement in Principle, and the position taken by the Navajo Nation. Council had previously met in August on this issue, a resolution was put before it, Freddie Howard (at the instigation of Percy Deal) added a bunch of floor amendments, and the whole mess was tabled. The Intergovernmental Relations Committee (IGR), which had gotten involved this summer at the request of some of the Big Mountain people (Sara Begay), held 13 day-long hearings all over the reservation. A mountain of testimony was taken, including statements from the Relocation Office and the U.S. Department of Justice. The entire hearings have been compiled and are available from the Legislative Branch. IGR put together some preliminary findings - staff is still working on the final document - then met jointly with the Navajo-Hopi Land Commission to craft a new resolution. The resolution was duly passed by both the Land Commission and IGR and sent on the Council. So much for procedure. What really happened was that the people on the land let it be known that they were not happy with the Agreement in Principle. The livestock impoundments have continued, Hopi police and rangers are continuing their nocturnal visits and daytime surveillance, nobody believes that the Hopi Tribe will not abuse its authority once it gains jurisdiction over the Dine' families, the Hopi Chairman has not backed down from his promise to rid the HPL of Navajos within the next four years, everyone, including the U.S., Judge McCue and the Hopi Tribe, is continuing to be coy and evasive about what happens at the end of the 75-year lease period. Etc. Etc. Other communities are concerned, especially about the concessions which were made to the Hopi Tribe in the Agreement in Principle. The families felt they were misled in last summer's "ratification vote", when they were told there would be further negotiations. As you rem,ember, once the "vote" was in, the mediator and the Hopi Tribe told everyone that negotiations were over and implementation of the agreement would begin. Then the Hopi tribe refused all requests from the Dine' families for meetings. So it went. Ironically, it is the detailed contract provisions which the Hopi Tribe and the U.S. insisted should be included in the Agreement in Principle, plus the "unitary agreement" clause, included again at the insistence of the Hopis, that gave Council its rationale for passing the resolution. The unitary agreement clause provided that failure to implement any provision of the AIP as written would void the entire agreement. By this summer there were about six major parts of the AIP which could not be fulfilled. WHAT THE RESOLUTION DOES The resolution has 27 whereas clauses and 11 resolved clauses. When the attorneys were working it over they called it the "mother of all resolutions". It recaps the history of the Dine', including the emergence and the tasks which were laid on the Dine' by the Holy People, the coming of the white people, and so on. It also gives a brief history of the mediation and discusses the Agreement in Principle. Next UPDATE, I will quote from it, don't have time now. The resolved clauses are the key. I declares that relocation is a threat to the Dine' religion and to all the Dine'. Council states that it will do everything in its power to protect the religion. It declares the Agreement in Principle to have expired under its own terms and to be no longer in force. It declares the intention of the Navajo Nation to build on the progress made in mediation to reach a permanent settlement, and names a new negotiating team including the President, Attorney General, and Legislative Counsel. It calls on President Clinton, Attorney General Reno and Interior Secretary Babbitt to negotiate with the Navajo Nation's team. Finally, the resolution rescinds the settlement offer made on August 5, 1993 - the offer of land and water that was made by President Zah at that time and approved by Council on the following day. The reaction from the people on the land was favorable. Quite a few of the resisters were there when the resolution passed - Mae Tso, John Yazzie, Alfred McCabe, Frances Bahe, Louise Begay, Rose Francis, Alvin Clinton, a lot of others. they all were happy with the result. They all wanted to continue negotiations, but felt cornered by the AIP and the Hopi lease proposal. In discussions I attended, mainly at Teesto, the question people were trying to answer for themselves was whether or not to continue with mediation. Even those who were for continuing the process said they would refuse to sign leases unless there were major changes. We were wondering what the response would be from the Hopi Tribe and the U.S. The response from the Hopi Tribe - ironically in that they were the ones who constantly told us they did not want mediation, and indeed still have a resolution on their books declaring mediation is over - was that mediation is NOT over, and that they are willing to negotiate with the Dine' families to keep the AIP alive. Meetings I have to get up early tomorrow and make Flagstaff by 10 - it is 180 miles - for another meeting of the community representatives. This will be a good time to talk to people and see if we can regroup now the election is over. On 1/12 President Hale will visit Teesto for a Dine' Bikeya Committee meeting, and on 1/13 the Hopi Tribe has agreed to meet with the Teesto people. Grace Smith told me there was a meeting on Sunday at Kee Shay's place, Big Mountain and asked Roman and me to attend. I am planning to go if the weather permits. Roman will be out in the area (he's from there) so will probably make that one too. Horses When winter comes on and the grass gets scarce, people start cutting fences and poaching grass wherever they can. People around Window Rock, like elsewhere on the reservation, turn their horses, sheep and cattle loose, you see them all over the place. It's supposed to be illegal, ha, ha! There is one herd of horses led by a smart black stallion with prehensile lips. He opens garbage cans and kicks the garbage out for his mares, then they spread it all over. Hits our street about 3 times a week. I was talking to Claudeen Arthur, the Legislative Counsel a couple weeks ago. She lives nearby, she told me the horses were breaking into the storage where she keeps the food for her dogs. "They can eat up fifty pounds of dog food in no time at all", she said. She went on to tell me her daughter got tired of picking up strewn garbage and shot the black stallion with her twenty- two. He whinnied and ran off but was back the next day. She shot him again. He stayed away for a few days and then came back and ripped EVERYTHING up. So she gave up. Things like this happen all over the reservation and often as not lead to land disputes that last for years and involve whole families. Each chapter has a grazing committeeman who spends a LOT of his time trying to sort out these disputes. There is a new thing now called Peacemaker Court, where they use a combination of traditional religion and values, plus dispute resolution and maybe a little Oprah thrown in, get people together and get them to work out their disputes. I went to a Peacemaker session and was amazed to see these tough people crying and hugging each other, even though they had been enemies when they came into the room. Happy New Year We got back to Window Rock from our Xmas trip just before midnight on December 31. I heard the noise and went out. Everyone was shouting and whistling, banging on pots and pans, setting off firecrackers. No gunfire! Well, hardly any. I whistled as loud as I could, went back in. Happy New Year, all of you out on the net. jn --------- "RE: Psychology Programs at U of MT" --------- Date: Fri, 6 Jan 1995 09:18:53 -0700 From: kamensky@selway.umt.edu (Mary E Kamensky) Subj: Psychology Programs at U of MT Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) CAREERS/TRAINING IN PSYCHOLOGY THE UNIVERSITY OF MONTANA DEPARTMENT OF PSYCHOLOGY OFFERS PROGRAMS IN: Ph.D. - Clinical Psychology: preparation for careers in health & mental health service, college/university teaching, community service, and research. Ph.D. - Experimental Psychology: Social, Learning-Comparative, and Developmental Psychology: Preparation for academic, research, and applied-psychology careers. M.A./Ed.S. - School Psychology: Preparation for careers in school systems. B.A. - Pre-professional programs and general/applied psychology. We seek graduate, undergraduate and transfer American Indian students committed to working with rural and American Indian people. To inquire about admissions, financial support, and our fully-accredited programs, contact: Mary Kamensky The University of Montana Psychology Department Missoula, MT 59812 (406)243-4521 FAX:(406)243-4353 e-mail: kamensky@selway.umt.edu + Funds for American Indian graduate students will be available from the Western Interstate Commission on Higher Education (WICHE), beginning Fall, 1995. Information can be obtained from the Psychology Department. mary kamensky department of psychology university of montana (406)243-4521 kamensky@selway.umt.edu --------- "RE: Wiche Doctoral Scholarship" --------- Date: Fri, 6 Jan 1995 09:48:45 -0700 From: kamensky@selway.umt.edu (Mary E Kamensky) Subj: Wiche Doctoral Scholarship Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) WICHE DOCTORAL SCHOLARSHIP The University of Montana Department of Psychology is offering a WICHE Doctoral Scholarship for qualified American Indian students who wish to pursue graduate training in psychology. This scholarship will provide $12,000 of financial support for five years of academic training plus a tuition and fee waiver. (This waiver does not include fees which cannot be waived. Please contact the Psychology Department for further information on these fees.) This scholarship is funded by the Western Interstate Commission for Higher Education (WICHE) and The University of Montana in an effort to increase the representation of American Indians in faculty positions. Responsibilities of the Doctoral Scholar: 1. Maintain a commitment to becoming a college or university teacher upon completion of the doctoral degree. 2. Agree to enroll full-time (as defined by the institution) in consecutive terms until course requirements are completed. Exceptions must be approved by the Director of the WICHE Doctoral Scholars Program. 3. Understand that continued participation in the WICHE Doctoral Scholars Program is contingent upon continual satisfactory academic progress as defined by the institution. 4. Agree to notify the WICHE Doctoral Scholars Program and obtain approval from the Program, institution and department before making changes in major or field. 5. Agree to release information regarding satisfactory academic progress as required by the WICHE Doctoral Scholars central office. 6. Agree to participate in the Compact for Faculty Diversity annual institute on teaching and mentoring. 7. Agree to participate in any professional development activities offered by the sponsoring academic department or the institution as well as activities designed to enhance academic and teaching performance. To inquire about the WICHE Scholarship, please contact: Mary Kamensky The University of Montana Psychology Department Missoula, MT 59812 (406)243-4521 FAX(406)243-4353 e-mail:kamensky@selway.umt.edu