Subject: nanews03.003 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 003 O o o o o O __/_ / ) (___/ / ( (___, 21 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 IND-NET, EIRP, NATIVE-L & NATCHAT Mailing Lists, Native Net Echo: General Chatter, Genie (General Electric) & UUCP e-mail, and UseNet newsgroups alt.native & soc.culture.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. "My father, you have made promises to me and to my children. If the promises had been made by a person of no standing, I should not be surprised to see his promises fail. But you, who are so great in riches and power; I am astonished that I do not see your promises fulfilled! "I would have been better pleased if you had never made such promises than that you should have made them and not performed them. . ." __ Shinguaconse ("Little Pine") +- -- -- -- -- -- -- -- -- -- -- -+ | 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! It is winter in much of Turtle Island, but soon it will be the time of rebirth. I ask you to make sure there is not an elder or youth who will fail to see the rebirth because none cared to look in on them when there was cold or hunger too great to get across. 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 - Did You Know - Conferences and Powwows - online - Computer Companies (IBM) - Lakota Institute and Native Americans - Death of an Elder - Chehalis Reservation Youth Newsletter - Medicine Wheel - Little Rock Reed Update - "Indian Giver" Offensive? - Wolf News - Dreamcatchers - New Lenox: Candlelight Vigil - Indian Claims Commission - State Sovereignty/Paula Brady - Poem: Wisdom, Knowledge, and Understanding - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Did You Know" --------- Date: 01-08-95 14:56:00 From: Frosty Deere (frosty.deere@igloo.magicnet.com) Subj: Did You Know Native Net Echo: General Chatter This is the thing I was speaking about that I posted way back in 1993 on the BBS. See if you can see the connection to the present TAX and Land Grab. I edited the original so you and others see this is not the first time they have tried to pass a law like this. ---------------------------- ---------------------------- Date: 12-01-93 From: FROSTY DEERE To: JOHN WALTERS Subject: Did You Know Did you know they passed a law that prevented Indians in western Canada to sell grain, herbs or anything. If they had a cow and it had a calf, it could not be sold with out permission of the Agent. If an non- native was caught buying it could be taken away. Now this law was reaffirmed in 1933 and was law till 1951. What this did was force native farmers to stop farming and not raise cattle. So on one hand the government wants the More [Y,n,=]? =native people to farm and become like the whites but don't dare sell anything to make money. ( So who's the blame for the present way of life of Canada's native people ? You know its like this big tax thing in Canada, your children are going to have to pay for todays mistakes unless you correct it. ) Did you know that native people they were not allowed to use machinery and had to make their tools by hand. They could only farm 40 acres but the whites could farm 160 acres. Did you know that it was not till 1951 that the law was changed on liquor. Before that any Indian found to be drunk or even having a bottle could be arrested without a warrant even if it was inside his home. If found guilty the person that turned them in would get half of the fine. ( So what this did, was make natives spy on each other. Sounds like European methods of ruling people like they did in Germany and Russia ). Did you know that it was not till 1884 the government started to think about education of native people. But if the parent failed to send the child they could be put in prison. One reason was that native would hid in the bush with their children to protect them. ( Wonder how many non-natives were ever sent to prison on this charge ?) Children were treated like animals or common criminals till they were 18 years old at boarding school. We also know that many were verbal abuse, physical abuse and SEXUAL abuse. Many of the young women were even sterilized and raped. Did you know that in 1947 a Father J.O Plourde told everyone in Canada how the native people all wanted to go to these Roman Catholic schools run by the Oblate Commission. But then in 1991 things changed when charges were laid against the school and the Church. The the Church in 1991 made a statement and they stated they were sorry these schools ever existed. At that time they stated they were sorry for the sexual abuse and physical abuse at the hand of the commission and the church. Also at that time other churches also gave apologies for there roles in destroying the culture and religions of the native people of Canada. So you can see that the mentality has not changed only the time. As like 1940's people were forced by laws to give up what they had and forced to live in ghettos under government rules and laws. Break the law and you could be sent to prison and killed and no one gave a damn. Sometimes I get mad at my son but 99% of the time he is right. Only I can't do anything and anything he speaks up about people think he is just a kid with big ideas. Well have to run, but anything you find you can send to me at Box 821, Kahnawake. Peace --- SLMAIL v4.0 (#1349) Origin: Igloo Station (514) 632-5556 (90:167/0) --------- "RE: Computer Companies (IBM) and Native Americans" --------- Date: 13 Jan 1995 17:37:22 GMT From: shupe@crazyhorse.rchland.ibm.com (Jim Shupe) Subj: Computer Companies (IBM) and Native Americans Newsgroup: alt.native [Editorial Note: In Volume 03, Issue 002 Turtle Heart lamented about the lack of support AICAP had received from Computer Companies. This is one response. I will remind all our way is a way of balance. From different views we seek consensus. _ Night Owl] IBM has been supporting the AISES organization very well over the past several years. Following is a list of current support activity at AISES (NOTE: this is only some of the activities IBM has to help NAs): . AISES National Conference - $15,000 ($30,000 in '94 as a major sponsor). . AISES Leadership Conference - $5,000 . AISES Regional Conferences - $7,000 ($1,000 per Region) . AISES student scholarships - $10,000 . AISES student IBM Thinkpad computer donations - 2 (one for the Nat'l Conference and one for the Student Leadership Conference) . AISES Board of Directors (I am on the Board) . AISES Environmental Camp computer donation - $30,000 I hardly think that any of this qualifies as cowardly when one considers that IBM has had to cut personnel and reduce benefits in the last few years just to survive. ------------------------------------------------------------------------- The above text contains my opinions, not IBM's. Unless otherwise stated. ------------------------------------------------------------------------- Mitakuye Oyasin, JT Waya Gola Shupe <*> Tele: 507/253-4318 AFS ID: shupe@rchland INTERNET: jt_wayagola_shupe@vnet.ibm.com --------- "RE: Chehalis Reservation Youth Newsletter" --------- Date: Fri, 13 Jan 1995 15:35:13 -0800 From: EIRP News Subj: Youth Newsletter Mailing List: IND-NET Mailing List: EIRP Hello All! I would like to introduce Joseph Daniels to our internet community. He's a real computer whiz out here at the Chehalis Reservation. We plan to submit the tribal youth newsletter and general tribal newsletter on a regular basis. -pablo bellon ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ From: Mel Youckton CONFEDERATED TRIBES OF THE CHEHALIS RESERVATION YOUTH NEWSLETTER (SUBMITTED BY JOSEPH DANIELS) Native American Wisdom The true Indian sets no price upon either his property or his labor. His generosity is limited only by his strength and ability. He regards it as an honor to be selected for a difficult or dangerous service, and would think it shameful to ask for any reward, saying rather: "Let the person I serve express his thanks according to his own bringing up and his sense of honor." Charles Alexander Eastman (Ohiyesa) Santee Sioux The Youth Newsletter This is the Chehalis Tribal Youth Newsletter information for the youth on the Chehalis Reservation. The youth can put things in this newsletter such as artwork and stories. The newsletter will be put out about once a month by Todd Denny and Joe Daniels. Todd will provide the information and I will do the layout and editing. Plus the youth can put things in the newsletter. Todd Denny Hello, I'm the new youth activities coordinator. Some of you may have gone swimming, played frisbee, or gone skating with me recently. I grew up in the cornbelt jungle surrounding east central Illinois where I played ice hockey and basketball. I went to college with Kendal Gill of the Supersonics and Nick Anderson of the Orlando Magic, but I'm not as good a basketball player as them or I'd be in the NBA also. I also enjoy running, hiking, frisbee and going to Pow Wows. Frisbee or flying disc skills is one of my specialties. I've taught frisbee classes to many students and performed shows. I once did a show for a Mariners/ New York Yankees game. Boy was I nervous! I'd also like to start a running program and have a basketball team, would this interest any of you? Although my speciality is in recreation I'm also going to work on arts and craft projects and events. Gail is going to help me. We could do woodworking, beads, drumming, dream catchers or anything else you have in mind. I'd like to hear from you what activities would interest you. Feel free to drop by my office in the tribal center to say hello and give me your ideas. If there are any parents who would like to help me with activities or programs please give me a call. I can be reached at 273-5595 ext 156. I'll need help with recreation activities, coaching and driving vans. Activity Schedule Currently our activity schedule looks like this. > Monday Arts and crafts with Gail, 3:30-5:30 in the Tribal Center Alcohol prevention room > Saturday afternoon recreation event (look for flyers) > Soon we will have the Oakville gym for evening activities on Tuesday and Thursday evenings. (look for times) I also will have a regular calender of programs and activities in the near future. See you soon, Todd Youth Activities Coordinator ============================================================================ This information provided courtesy of the EIRP Telecommunication Project: eirp@wsuvm1.csc.wsu.edu pablob@coopext.cahe.wsu.edu ---------------------------------------------------------------------------- ============================================================================ --------- "RE: Little Rock Reed Update" --------- Date: 12 Jan 1995 02:24:33 GMT From: pns@sage.uucp (PrisonNews Service) Subj: Little Rock Reed Update Newsgroup: soc.culture.native The following is based on a report given on Prison News Radio, CKLN 88.1 in Toronto Little Rock Update Little Rock Reed, a regular writer for Prison News Service, reports from jail that he is optimistic that there will be a positive decision regarding a writ of habeas corpus challenging his extradition from New Mexico to Ohio. The defense and prosecution have until January 16th to present their arguments in writing, and then a decision is expected within a few days. During his ten years as an Ohio state prisoner, Little Rock earned the enmity of the Ohio Correctional officials by being a strong fighter for the rights of prisoners, particularly the right of Native prisoners to practice their traditional spiritual ways. For his efforts, Little Rock served more than twice as long as most people charged with a similar robbery offense. In 1992 he was released on parole with a warning he would do the remaining fifteen years on his sentence if he were re-arrested. Little Rock continued to work on behalf of Native prisoners, writing and editing a book called "The American Indian in the White Man's prison: a question of genocide", and speaking out against the abuse that happens in American prisons whenever he was given the opportunity. In April of 1993, with only six weeks parole remaining, Little Rock was charged with "threatening" a Kentucky man whose wife had been helping Little Rock with his support work for Native prisoners. The Ohio Department of Corrections jumped on this opportunity and charged him with parole violation even though Dinah Devoto, the alleged victim's wife, testified that it was Little Rock who was threatened. Fearing for his life, Little Rock went underground, eventually going to New Mexico. He lived a semi-clandestine existence for over a year, continuing to write and speak out on behalf of prisoners. He was particularly vocal around the role of Ohio Correctional officials role in precipitating the Easter 1992 uprising at the maximum security prison at Lucasville, Ohio, where Little Rock had spent many years.. Little Rock was arrested on September 23rd in New Mexico under a federal warrant for allegedly fleeing two arrest warrants. He was given bond, and then rearrested. He decided to file a writ of habeas corpus to challenge the extradition since it was fraudulently obtained. In a hearing which resumed last week after breaking for Christmas, Little Rock and his lawyers detailed the ways in which Ohio Correctional officials had conspired against Little Rock. Judge Peggy Nelson of the 8th Judicial District Court of New Mexico has been apparently moved by the power of Little Rock's testimony as well as the strength of evidence entered against the prison officials. She told the prosecuting attorney that "the charges against the Ohio officials are very serious, and you (the prosecutor) have not responded to them, therefore I have to introduce them as fact". In essence this means that the Judge is accepting as proven that Little Rock's life would indeed be in danger if he were to be returned to Ohio, that there was and is an ongoing conspiracy by Ohio prison officials against Little Rock, that the extradition request is not valid, and that New Mexico should not return him to Ohio for these reasons. The Judge has given the defense and prosecution ten days to submit their arguments in writing. Little Rock sees this as a good sign. If the extradition request is denied, it would indeed be a major victory since such requests are virtually always routinely challenged. Little Rock says that this is the first time he has ever had the opportunity to outline his situation to a Judge, and in this case she actually listened and learned, often complimenting the defense on the strength of their defense. In a phone call on January 10, 1995 Little Rock Reed reported that a hunger strike that he and 5 other prisoners had started on Friday January 6, 1995 had been ended when officials at the county jail in Taos N.M. agreed that the food being supplied for the prisoners by a local hotel was inadequate, to the point of being unedible. A story in the Santa Fe New Mexican on January 7, 1995 presented a very inaccurate account of the prisoners demands. It failed to note that the prisoners had previously tried to grieve the issue, but that there was no response to the grievance. It mocked the prisoners as being upset at having bacon and eggs every morning. It was the mouldy and rotting food that the prisoners objected to. The reporter, Francesca Klein, was upset that she was mislead by the prison officials when she was eventually given a chance to speak to the prisoners. It does seem that the usual standards of journalism (if that isn't an oxymoron) that one speaks to both sides of a story seldom apply when prisoners represent the "one side". But perhaps it will give MS Klein more incentive to ensure that the prison officials are true to their word, though it is more likely that once Little Rock has been released, the minimal living conditions at the jail will revert to the normally low standards. Besides agreeing to improve the quality of the food, the officials also agreed to provide outside recreation time, and contact visits (face to face contact, rather than through glass, via a telephone.) For more information about Little Rock Reed, contact Prison News Service at: sage!pns@noc.tor.hookup.net --------- "RE: Wolf News" --------- Date: Mon Jan 09, 1995 From: [JimC in OR] (j.casto@genie.geis.com) Subj: Wolf News GE Electronic Mail Exciting news!! The Wolf Education and Research Center (WERC) in Idaho is going to build a new facility on Nez Perce Tribal Lands. I don't know the _exact_ location but the WERC headquarters are in Ketchum, Idaho near the Sawtooth Mountains. The WERC is a public education and scientific research facility for the gray wolf of the Northern Rocky Mountains. They have been part of the effort to restore the wolf to Yellowstone and Idaho. Their wolves are also called "The Sawtooth Pack." When the center opens (expected in September 1995), among other things they will have Nez Perce storytellers around the campfire. You will be able to join in singing a tribal hunting song and listen to the wolves respond with their music. Wife and I have "sponsored/adopted" one of their wolves. His name is "Kamots". According to the WERC, "Kamots" is Blackfoot for "to go free". JimC --------- "RE: New Lenox: Candlelight Vigil" --------- Date: 16 Jan 95 23:17:05 -0600 From: raph@fnalv.fnal.gov (Jim Hawtree ) Subj: New Lenox: Candlelight Vigil Newsgroup: soc.culture.native FOR IMMEDIATE RELEASE Groups to Gather Across State to Honor Ancestors of All Nations The Honor Guard at New Lenox, men and women who stand watch at the New Lenox Golf Course Development Site in honor of the Native ancestors buried there will pray In a special way on Sunday evening, January 22. "There have been atrocities committed against Native American gravesites since foreign nations first came to our shores," said Joseph Schranz, White Earth Ojibwe, President of Midwest SOARRING (Save Our Ancestors' Remains & Resources Indigenous Network Group). He refers to policies followed from the Pilgrims' arrival to the present that allow the excavation of Native American remains for study and storage. "This desecration must stop, and it is our people's way to first ask for guidance and strength from the Creator." The Honor Guard has prayed for support in this issue from the beginning of its inception in May of last year, but they believe a more inclusive emphasis is needed. They will have a candlelight prayer ceremony that honors the ancestors of *all* nations. We must bring to public attention a central truth that this country was founded on--the right of all peoples that their dead lie undisturbed after burial," Schranz said. Historical references show that the foundation of the United States was built on common law practices that are as old as religion itself, and one of these is respect for the dead. A British prime minister, Ewert Gladstone, wrote: Show me the manner in which a nation or a community cares for its dead, and I will measure with mathematical exactness the tender sympathies of its people, their respect for the laws of the land, and their loyalty to high ideals. American cases all agree in principle: The normal treatment of the deceased, once there has been a decent burial, is to let it lie. The idea is so deeply woven into our legal and cultural fabric that it is commonplace to hear it spoken of as a "right" of the dead. Yet this universal law has failed to protect the graves and the dead of Native American people. Estimates of up to two million Native remains are still held captive in museums, universities and government agencies--and the desecration continues. A common question posed by Native Americans is, "How would non-Indians feel if we did the same thing to their gravesites, their relatives?" "The fact is, we wouldn't," said Schranz. "We respect the spirits of all peoples. It's our tradition." The Honor Guard hope that the candlelight service will help renew the universal reverence for the dead that Chief Seattle, of the Suquamish Nation, noted was lacking in the immigrants of the mid-1800's: "You wander far from the graves of your ancestors, and seemingly without regret." A long line of abuses followed in the wake of this attitude which makes a sharp separation between the past and the present. One of the most infamous was the Surgeon General's Order of 1868 that made the search for Indian crania and other body parts an official federal policy. In the following decades, over 4000 heads were taken from battlefields, burial grounds, POW camps, hospitals, fresh graves, and burial scaffolds across the country for the Army Medical Museum. "To us our ancestors are still with us, a part of our lives," said Schranz. "The past is part of our present and our future, and we will be in mourning until the last human remain is returned to the earth." The ceremony at New Lenox will be one of many in this state wide expression of concern--and hope. Candlelight vigils will take place at the same time across Illinois. Bill Brown, of the Creek Nation, has organized a ceremony for Zion, near the northern border. "Development has destroyed so much of the land here," said Brown. "There are many mounds that have been dug into, but many that have not, and we're praying to preserve the ones that are left." Kathy Baird, of the Crow Nation, plans a ceremony at the confluence of the Illinois and Mississippi Rivers in the southwestern corner of the state. "This is where Pere Marquette wrote the first record of Indians in Illinois in his journal," she said. Baird has been working on burial sites issues since the struggle began in 1990 to close Dickson Mounds. She views the disturbance of Indian gravesites as part of a tragic legacy. "This is one more historical wrong against the Indian," she said. "When is enough, enough?" She quotes Bill Tall Bull, of the Northern Cheyenne, in his statement before the U.S. Senate in 1987 regarding gravesite desecration: "It is uncivilized, savage, barbaric, inhuman. It is sick behavior, it is un-Christian, it should be punishable by law." Daniel Wolfshadow, Lakota Nation, who has organized the prayer service to be held at the Illinois State Museum, spoke of experiences that point to the critical need for amended gravesite protection laws. He is currently working to protect the Olcott Mounds in Rochester, IL. "When I stand on those mounds, where the villages once were, I can hear laughter--the sound of living, of being a family. Even if the remains that are here are disintegrated to dust, it is the dust of my ancestors. I want it to remain free." He and co-worker, Frank Wolfe, of the Omaha Nation, were recently admitted into he curation chamber of the State Museum where up to 2000 Native American remains are still stored. He expressed his experience there simply, "It broke my heart." Thirty-four states have passed unmarked burial protection laws in recent years, yet most fail to prevent excavation, nor are provisions made for the return of prehistoric remains. The regulations governing Illinois law allows remains to be removed for as minor a reason as needing fill for road construction. This occurred near Glen Carbon in Southern Illinois in 1993, when the Illinois Historic Preservation Agency gave the Department of Transportation permission to use the remains site as a borrow pit. "And it is not only Native Americans who are affected--this is one thing we're here to point out," said Schranz. "Disrespect knows no differences. If it can happen to one people, it can happen to all." Last year, vandalism in a cemetery near New Lenox sparked concern in local citizens. Such graveyard violation indicates a modern loss of understanding of traditional sacred tenets. The ceremonies are organized to unite people of all races and denominations in a common effort. In the southeastern part of Illinois, Randal Blain, Lakota Nation, spokesperson for the Two River Council, is planning ceremonies from Golconda to Carbondale. He is working with a student group from Southern Illinois University called Friends of Native Americans, with both Indian and non-lndian membership. They recognize this time as a vital link across all the generations. As Christine Hicks-Wagner states, "We carry the memory, born in blood, through breath of ancient memory. We do not forget the journey taken before us, and the journey yet to come." "We invite all who wish to join us--in spirit or by organizing their own candlelight vigils--to pray wlth us next Sunday evening," said Schranz. "It will be an honor to stand with all the ancestors." ========================================================== For more information, contact Joe Schranz at 708-383-6773. ========================================================== --------- "RE: State Sovereignty/Paula Brady" --------- Date: 15 Jan 1995 20:24:32 GMT From: kibby@scs.unr.edu (Larry Kibby) Subj: State Sovereignty/Paula Brady Newsgroups: alt.native,soc.culture.native STATE RIGHTS ACTIVIST PETITION FOR SOVEREIGNTY State Right Activist have advocated that there is a growing number of citizens within 14 Western States and throughout the country, that are putting their names to a petition that demands the 104th Congress return "ALL" Public Lands to states, abolish the income tax and pare back federal agencies to bare bones. Included within this voice is an explanation to define in clear and simple terms to the common citizen that "TREATIES" cannot give expanded authority to the Executive Branch beyond what is limited in the Constitution. State Right Activist hope that county governments across the states such as here in Nevada in Elko County, and country would pass resolutions in support of the petition, in order to reduce the rule of "Tyrannical Bureaucrats" who commit overt acts of usurpation with no regard for citizens life, liberty and property. In this effort to declare "Sovereignty" the State Rights Activist have indicated no recognition in regards to "Tribal Sovereignty", that are historically those Treaties which under Article VI of the Constitution declare all Treaties to be the Supreme Law of the Land. Many of these Treaties have contents within their bodies that declare certain lands to be within their Traditional Territory, that has been declared to be associated with so-called Public Lands, that the State Rights Activist are after. The State Rights Activist have made it very clear, in a manner of speaking, that their attack is against the Federal Government and its agencies of the Bureau of Land Management and the U.S. Forest Service, however, within the Traditional Movement of the Native American Indians, it is the goal and objective to assure that those Traditional Territories having a significant value of importance to the Tradition and Traditional Belief of the Nations, be preserved and protected with relation to those Ceremonial and Burial areas, used Traditionally for time immemorial. Every effort must be made to hinder and or distort the State Rights Activist Movement, in order for all Native American Indian Nations to be given the opportunity to enhance their goals and objectives in their struggle to identify and have full control over their Traditional Territory so established and proclaimed within those Treaties which are the Supreme Law of the Land. Regards of support for the NAtive American Indians Traditional Rights and Sovereignty should be immediately directed to the President: president@whitehouse.gov Western Shoshone Historic Preservation Society, Elko, Nevada Paula Brady - c/o Consultant/Director, Larry Kibby --------- "RE: Poem: Wisdom, Knowledge, and Understanding" --------- Date: Tue, 10 Jan 1995 06:50:31 -0800 (PST) From: Larry Kibby Subj: "Wisdom, Knowledge, and Understanding" UUCP email "Wisdom, Knowledge and Understanding" Oh Great Spirit Hear my prayer For these are my words, To Father Sun, To Grandmother Moon, To Mother Earth To all my relations That have been Created as I. To the East Where Father Sun rises Bringing to us a new day A new meaning of life, A light in which to see The path before us. To the South Where the warm air comes to us Bringing heat and warmth, The seasons of spring And summer. To the West Where Father Sun goes To bring to us darkness, So as we may see the universe And search for the questions Of our life. To the North Where the cold winds come from Bringing to us the seasons Of fall and winter. Oh Great Spirit Hear my words for to you I offer My heart and soul You made me What I am And I am Indian America's Prisoners of War I pray for my people of the past Whose blood covers this our Mother Earth I pray now as an Indian Blood of my Ancestors. Larry Kibby kibby@pogonip.scs.unr.edu --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/01/14 20:09 From: Kepola (dfsanders@genie.geis.com) Subj: A HAWAI'IAN BOOK OF DAYS, week of January 22-28 GE Electronic Mail A HAWAI'IAN BOOK OF DAYS, week of January 22-28 IANUALI (January) (Kaelo) 22 The song of my spirit is blessed by the winds. 23 In the heart of the mountain burns the fire of new life. 24 The earth's fire, a wave's caress, the never-ceasing kiss of the wind -- of these things is my island born. 25 The morning dew baptizes the grass; a thousand glistening beads reflect the rays of the rising sun. 26 I am the wild spirit that greets the dawning of this day. 27 I see the thread of mana which passes from me to all those I hold dear -- we are family -- we are ohana. 28 If I feel hunger or thirst, the land will provide; if my spirit is troubled, the wind and the sea will comfort me; if I am afraid, Pele will protect me. (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, 19 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= Original Sender: (Delbert Darrell Willie) Subject: AISES Region III Conference The AISES Region III Conference will be held February 23-26 1995 in Fort Collins, Colorado. The conference will be held at the Marriot Hotel. Registration will begin thursday afternoon. All chapters that are in the region are encouraged to send at least one participant. Here is the tentative schedule. Thursday 2:00-8:00pm Registration 7:00-10:00pm Student Social-University of Colorado AISES Chapter Friday 7:00-8:30am Continental Breakfast 9:00-10:00am Opening Ceremony Mr. Eddie Box Sr.- AISES Council of Elders 10:00-11:00am Session: What is AISES? Lawrence Lano - Pittsburgh & Midway Coal Mining Company 11:00-12:00pm Speaker: Native American Natural Resources Cal Pino - Tribal Forestry, BIA 12:00-1:30pm Break for lunch 1:30-5:00pm Tours of the Engineering Research Center, Veterinary Teaching Hospital, Environmental Learning Center 6:00-7:30pm Dinner Speaker: Marshall Plummer, former Navajo Nation Vice President 8:30-11:00pm Live Band - Atoll Saturday 7:00-8:30am Continental Breakfast 8:30-9:20am Leadership Workshop - Colorado AISES Professional Chapter (Greg Begay) 9:20-9:40am Break 9:40-10:30am Speaker: Native American Culture Today Andrew Pete, Sr. - Navajo Healing Science Studies 10:30-11:30 Engineering Panel Robert Whitman, University of Colorado-Boulder 11:30-1:00pm Lunch Speaker: Sandra Begay-Campbell, Chair AISES Board of Directors 1:00-3:00pm Student Caucus Region III Student Rep.: Jimmy Yazzie. Utah State University National Student Rep.: Heather Heim Cody 2:00-6:00pm Career Fair 5:00-6:30pm Dinner Speaker: TBA Honor Song: Rising Sun Singers, Laguna, New Mexico 6:30-7:30pm Break 8:00-12:00am Social Pow-Wow Sunday 7:00-8:00am Continental Breakfast 8:00-9:00am Closing Ceremony 9:00am Departure For further information contact Jan Iron rockwell@lamar.colostate.edu ph (303) 491-7403 Delbert Willie dw781080@longs.lance.colostate.edu ph (303) 416-0031 Darwin St Clair, Jr. dclair@ceao.sacc.colostate.edu ph (303) 491-7338 ------------------------------------------------------------------------ FINAL CALL FOR PAPERS Symposium on Language Loss and Public Policy To be held in conjunction with the 1995 Linguistic Institute of the Linguistic Society of America University of New Mexico Albuquerque, New Mexico, USA June 30-July 2, 1995 The Symposium organizers are pleased to report that there has been a very strong response to the initial request for expressions of interest in presenting papers. Consequently, the Symposium will definitely be held as scheduled in spite of the lack of funds to provide travel assistance. Interested persons who were unable to respond earlier are encouraged to meet the January 31, 1995, deadline for receipt of abstracts. As announced previously, the Symposium on Language Loss and Public Policy will bring together scholars from different disciplines to discuss the linguistic, psycholinguistic, sociolinguistic, cultural, and policy aspects of language loss. LANGUAGE LOSS is used here in its broadest sense to subsume three areas of investigation: (1) the ATTRITION of native language skills by individual members of indigenous and immigrant communities; (2) societal SHIFT from the use of the native ethnic language to the use of a dominant official language; and (3) the consequent DEATH of the subordinate language. There are clear interrelationships among these three areas in the societal conditions that give rise to loss, in the linguistic processes involved in loss, in the consequences of loss for individuals and societies, and in the implications for policy intervention. The intent of the Symposium is to have the presenters explore these interrelationships with each other and with other participants in the 1995 Linguistic Institute. The Symposium has two central objectives. The first is to share the accumulated knowledge in the three areas of language loss in order to arrive at a more global understanding of the phenomenon. What are the underlying social and sociopsychological forces that contribute to attrition, shift, and death? What are the relationships among the linguistic processes in loss? What aspects of social causes and linguistic processes appear to be universal and what aspects are language particular? The second central objective is to examine the ecological consequences of language loss and cultural disruption. What are the effects on individuals, communities, and society as a whole? What are the policy implications of this worldwide and rapidly accelerating phenomenon? What kinds of information and resources can be provided to members of the wider community and those concerned with questions of policy? **The deadline for receipt of abstracts is January 31, 1995.** Abstracts should not exceed 500 words. The abstract itself must have a title. Include with the abstract -- and separated from it by at least three lines -- your full name, mailing address, telephone number(s), e-mail address, and the paper title. Abstracts may be submitted by regular mail, FAX, or electronic mail. Selection of papers will be made by anonymous review of abstracts. Submitters will be advised of the acceptance of their abstracts by February 28, 1995. In order to make papers available to other participants in advance of the Symposium, presenters will be asked to submit pre- publication versions of their papers by May 15, 1995. Publication of the proceedings is planned. Publishable versions of the papers will be due at the Symposium. Abstracts and requests for additional information should be directed to: Garland D. Bills Department of Linguistics Telephone: (505) 277-7416 or -0324 University of New Mexico FAX: (505) 277-6355 Albuquerque, NM 87131-1196 E-mail: gbills@unm.edu USA Symposium Organizing Committee: Garland D. Bills Eduardo Herna'ndez Cha'vez Alan Hudson ------------------------------------------------------------------------ From: raph@fnalv.fnal.gov (Jim Hawtree ) Newsgroups: soc.culture.native CANDLELIGHT PRAYER SERVICE IN RESPECT OF ALL ANCESTORS January 22, 1995 -- 6 pm NEW LENOX, IL. SOUTH-WEST OF CHICAGO The Honor Guard will pray at the roadfront of the site on Marley Road, joining with groups across the state of Illinois who will gather in respect at this same time. The Honor Guard at New Lenox have stood at the New Lenox Golf Course Development site in honor of the ancestors buried there since May of 1994. They wish to show this respect for all. It is the inalienable right of all peoples that their dead lie undisturbed after burial. The foundation of the United States is built on common law practices that have their roots in centuries of shared beliefs. A British prime minister, Ewert Gladstone, wrote: "Show me the manner in which a nation or a community care for its dead, and I will measure with mathematical exactness the tender sympathies of its people, their respect for the laws of the land, and their loyalty to high ideals." American cases all agree in principle: the normal treatment of a corpse, once it is decently buried, is to let it lie. The idea is so deeply woven into our legal and cultural fabric that it is commonplace to hear it spoken of as a "right" of the dead. Yet this universal law has failed to protect the graves and the dead of Native American people. Estimates of up to two million Native remains are still held captive in museums, universities and government agencies -- and the desecration continues. DISRESPECT KNOWS NO DIFFERENCES -- IF IT HAPPENS TO ONE, IT CAN HAPPEN TO ALL. WE PRAY THAT THE DESECRATION BE STOPPED. LET OUR COMMON PRAYER BE OUR STRENGTH. For information call: Joseph Schrantz 708-383-6773 ----------------------------------------------------------------------- From _News From Indian Country_ Jan 27-29 Indian River Native American Festival, New Smyrna, FL Info: 904-424-0660 Jan 28 1st Traditional Powwow, Bemidji, MI Info: 218-739-3187 Jan 28-29 Winter Benefit, Dayton, OH Info: 513-275-8599 Feb 4 Joliet Jr. College, Joliet, IL Info: 708-882-1644 Feb 9-12 Seminole, Hollywood, FL Info: 305-584-0400 Feb 10-11 Lincoln's Birthday Powwow, Warm Springs, OR Info: 503-553-3393 Feb 11 4th Indian Awareness Day, Wisconsin Rapids, WI Info: 715-423-1520 Feb 11 Algonquin Social, Providence, RI Info: 404-421-0888 Feb 11 3rd Early Spring, Tahlequah, OK Info: 918-456-5740 Feb 11 Mid-Winter Escanaba, Escanaba, MI Info: 906-789-0505 Feb 25-26 Lima Council, Lima, OH Info: 419-228-1097 ======================================================================== ----------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Larry Kibby, Kepola, Frosty Deere, Pablo Bellon, PrisonNews Service Janet Smith, Jim Shupe, Jim Casto, Jim Hawtree(Press Release), Erik Phelps, Lyn Dearborn, Will Powell --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 19 January 95 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 = Original Sender: jdb@uncmvs.oit.unc.edu (Danny Bell) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Native American Powwow February 25, 1995 NC School of Science and Math 1219 Broad Street Durham, North Carolina 27705 Information: 919-286-3366 ask for Joe Liles (email address: liles@ncssm.opus.edu Dana Long - email address: long@ncssm.opus.edu Intertribal dancing 2-5 pm, 7-11 pm Feast for singers and dancers Masters of Ceremonies - Eddie Benton Banai (Ojibway) Head Lady Dancer - Sallie Jacobs (Lumbee-Cheraw) Head Man Dancer - Alex Ross (Lumbee-Cheraw) Host Drum - Southern Sons Admission: $2; 6 to 12-$1; 5 and younger free Singers and Dancers free Traditional giveaway for singers and dancers No contests, just plenty of good singing and dancing --------------------------------------------------------------------- Original Sender: 1-1@tlink.ness.com (Deanna #1 @1) Mailing List: NATIVE-L Benefit for Leonard Peltier - Charlottesville, VA The Leonard Peltier Support Group (Region 2) is sponsoring a benefit/fundraiser in Charlottesville, VA, on January 29, 1995. Place: Prism Coffee House 214 Rugby Road (corner of Gordon) Charlottesville, VA Time: 1 PM to 4 PM, Sunday, January 29, 1995 Speakers: David Hill - Oklahoma Choctaw American Indian Movement National Spokesperson for Leonard Peltier Nancy Eagle Spirit Woman - Tiano Drummers and Singers: Stony Creek New Buffalo Art Show: Leonard Peltier's art works! Plus traditional, fancy dress, and jingle dress dancers from all over, and great fry bread! Suggested donation to the Leonard Peltier Defense Committee: $6.00 For more information about this benefit, contact Cathy Best, 804-985-7666 Posted by Deanna, 1-5068@wwivnet.org --------- "RE: Lakota Institute" --------- Date: Wed, 11 Jan 1995 10:45:39 -0600 From: phelps@epivax.epi.umn.edu (Erik Phelps) Subj: Lakota Institute Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) petronio@uriacc.uri.edu (NYGiants #1 Fan) writes: > I've a question.....does anyone know anything about someplace called > the Lakota Institute on the Rosebud Reservation? Someone around these > parts is conducting sweats and says they attended said institute.... > personally Not any more. It WAS a wonderful program in the summer led by a man named Albert White Hat, under the auspices of Sinte Gleska College (now University). It took place over the course of two weeks in and around Albert's home and the SG campus, and provided an introduction to Sioux culture to a largely non-Indian audience. I never attended the Institute, but friends of mine that did described it as a very moving experience. It provided Albert and other teachers a format for teaching about Indian culture that no classroom or textbook will ever match. I don't know how many years it went on, but at least 3. It was disbanded about 3 years ago by the SGU administration, who refused to give Albert the release time or use of facilities. Their concern was, in part, that a great deal of resources were being used to instruct non-Indians when there was such a crying need among their own people. They were also concerned about the situation you have described: unqualified people taking their superficial knowledge out and conducting ceremonies, etc. A little knowledge is a dangerous thing. While Albert is a very dedicated teacher, he will be the first to denounce anyone using his teachings inappropriately. His intention has always been to teach ABOUT Indians, not to MAKE them. I suspect he would be very disappointed to learn of the activities in your area. On the other hand, if you ever have a chance to sweat with Albert, take it. He has a spectacularly beautiful homestead, and eagles soar overhead. Occasionally one will come in for a closer look to, as Albert says, "make sure you're doing it right". Erik Phelps CMCA/Division of Epidemiology Eau Claire, WI/ U of M 715/835-3950 PHELPSEM@CNSVAX.UWEC.EDU PHELPS@EPIVAX.EPI.UMN.EDU *****Moderator's Personal Note***** This is a personal note to the readership on this issue and is not an official NativeNet position: I know Albert Whitehat and agree that he would never approve of Lakota culture being taken away by anyone. I Sundance with him, as do some other NativeNet subscribers. He speaks out often against those who would come to Rosebud and then take a ceremony away. I have the highest regard and deepest personal respect for Albert Whitehat and his family. Jay Brummett Cecala Ptehincalaska-Calf jay@slcpl.slcpl.lib.ut.us Moderation Staff: NatChat/Native-L ---------- +++++++++++++++++++++++++++++++++ --------- "RE: Death of an Elder" --------- Date: Sat, 14 Jan 1995 18:21:21 -0800 From: lyn@anchor.engr.sgi.com (Lyn Dearborn) Subj: Death of an Elder Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Mrs. Genny Mitchell, Karok & Yurok Elder, passed on to the other side, Friday the 6th of January, 1995 after several years of battling congestive heart failure. Like many of her generation, she spent several years at Stewart Indian School near Carson Indian Colony in Nevada, but managed to put it all behind her and persist in retaining and passing on a wealth of knowledge from the lovely Hupa area. Genny was an amazing woman, who shared her life with many of us. During the last 10 yrs of her life, she had been acknowledged by many groups for her tireless work with children within the Native community. Genny also taught beading, quill work, & Calif. Indian Basketry at Rising Arrow in Sunnyvale, and countless other Native traditions to children & adults alike, throughout Northern California. Last June she performed the "ultimate sacrifice," giving up attending the Annual Mtg of the California Indian Basket Weavers Association at Tuolomne Rancheria, in order to give a class up at DQ University along with Vivian Halestone. To those of us who called her Grandma Genny, the sorrow runs deep and will take a long time to soften. The loss to the Native and Fiber communities is a great one. Miigwech lyn *** OJIBWA PRAYER **** Oh Great Spirit, whose voice I hear in the winds And whose breath gives life to everyone, Hear me. I come to you as one of your many children; I am weak .... I am small ... I need your wisdom and your strength. Let me walk in beauty, and make my eyes ever behold the red and purple sunsets Make my hands respect the things you have made. And make my ears sharp so I may hear your voice. Make me wise, so that I may understand what you have taught my people and The lessons you have hidden in each leaf and each rock. I ask for wisdom and strength Not to be superior to my brothers, but to be able to fight my greatest enemy, myself. Make me ever ready to come before you with clean hands and a straight eye. So as life fades away as a fading sunset. My spirit may come to you without shame --- Author unknown. ANISHINABE ANAMAHEWIN Gichi-manidoo Nwaandawag noodinong Miinawaa bimaadiziwin akiing etood Bazindawishin! Nindagaachiinyiw miinawaa niniimiz. Ninandawendaan gimishkawiziiwin miinawaa gigikendaasowin. Bagidinishin wii-bimoseyaan wii-gonaajiwiyaan miinawaa Nishkiinzhigoon apane ji-ani-waabandang meskwaag apaangishimog. Nininjiin ji-ani-gichi-apiitendang gakina gegoon gaa-ozhitooyan Miinawaa weweni wii-noondamaan ekidoyan. Gikendamawishin wii-ani-nistotamaan gakina gegoon Gaa-gikinoohamaadiwaa bemaadizijig. Bagidinishin wii-ani-gikendamaan gikina gegoon gaa-ikidoyan Aniibiishing miinawaa asiniing. Mashkawiziiwin nindandane'aan, gaa wiin go nawaj wii-gichi-apiitendaagoziyaan niikaanenyag dash Wii-miigaanag gichi-zhiingenimag -- niin. Bagidinishin apane wii-gizhiitaayaan wii-bi-izhaaminaan Wii-mno-ganawaabamiyan apii waabaminaan. Mii dash apii bimaadiziwin ni ningoshkaag dibishkoo apangishimog Ninjichaag giga-bi-izhaamigon -- gaa win nga-giizaadendasii. Miigwech!!! ^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+ "We did not weave the web of life. We | Lyn Dearborn; Naturalist/Person are merely a strand in it. Whatever | Turtle Clan Ojibwe we do to the web, we do to ourselves" | dearborn@anchor.engr.sgi.com --"Walk gently on Mother Earth" -- | 415/ 321-1075 ^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+ --------- "RE: Medicine Wheel" --------- Date: Mon, 16 Jan 1995 11:56:15 -0500 (EST) From: WPOWELL@ccmail.sunysb.edu Subj: Medicine Wheel Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) State University of New York at Stony Brook Stony Brook, NY 11794-4444 William Powell Game and Asylum Warden Campus Casa de Loco 516 632-6790 16-Jan-1995 11:54am EST I just kind of spuriously wrote this...I hope for it to bring a potential learning experience for me and for our friend in Turin. I would appreciate any comment...I have a long way to go with how I write, and with what I have yet to learn. Thanks will wpowell@ccmail.sunysb.edu Buono Sera- I hope this gets to you first as a bit of a warning. I will give you a lot of information..but first. The general idea of the medicine wheel is simple, but the variations are kind of endless. With each of the different cultures, you deal with a number of different interpretations. (If there is any problem with understanding words that I use, let me know, I know a little Italian). Here goes...each of the nations (read tribes, groups etc.) has a slightly different way of looking at the wheel. Draw a circle on a piece of paper, then put a cross in the middle... like this sort of N _ / | \ W ----E \ | / - S the points of the cross often represent one of the four cardinal directions...(North, East, South, West). Often the Cardinal, or sacred, directions also include above and below, or heaven, and earth. Many of the nations also have a color associated with the direction. These vary with the nation, (that is to say that Hopis have different colors associated with North than the Dineh, or Navajo, than do the Lakota, Dakota, Tsalagi, etc.) These colors are also sacred. For instance, the Dineh have a complex system that has relation to some of the colors. (many of the "Creation Stories" as they are called by Anthropologists have colors attached, as do some of the players in these stories, the pillars that hold up the fourth world, the one that we are currently in, correspond to the directions on the medicine wheel.) So, also then there are often attributes that correspond to the directions as well, often enlightenment is attributed to the east because it is in the east that the sun arises. Often there are animals attributed to directions as well, as their attributes match. Often the Eagle, a sacred spirit to us, because eagle is close to the heavens, and the Great Spirit, is seen as the representative of the above or up direction. The wolf is sometimes that of the North, and the Badger of the south, (the badger is a very territorial, clan or family oriented animal, who is a fierce defender of territory and home.) So then, often different nations see things different ways. There are similarities. We also often say that we need to see ourselves sitting in the middle of the wheel, so that we know we have all of the attributes each of the directions within each of us. This is so we always think of the balances that are vital to us. To survive we must be in balance, for Mother Earth to survive, she must also be in balance. I think this begins an explanation a bit. I just tell you what I have listened to and learned from elders who know all of this. I defer to them, and I hope I make no mistakes, and I hope I offend no one. I have a number of memories of explanations of the wheel, from a number of view points. (An especially detailed explanation from Wilson Aronlith (spelling?) who teaches at Navajo Community College.) I will share with you all I can. I learned to make the a wheel from rawhide and the dyed quills of the porcupine, and I would be glad to send one to you, so you have something to hold as you begin to learn. (this is a traditional Plains quilling technique, I think the one I use is Lakota, but it is hard to say exactly.) I too am a student, and I learn not only from trying my best to teach, but also from listening and reading. I will be glad to correspond with you as much as I can on these ideas. I am no expert, singer, or blessed one by any means, but I have been lucky enough to be exposed to some of my elders, and I will try to help you learn too, and learn from you in turn. I can be reached at wpowell@ccmail.sunysb.edu. Please drop me a line with questions. will --------- "RE: "Indian Giver" Offensive?" --------- Date: Mon, 16 Jan 95 13:08:13 CST From: postema@cobber.cord.edu (Jim Postema) Subj: Evidence "Indian Giver" an offensive term? Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Hi, all-- Kathy Erskine, a managing attorney at the U.S. Trademark Office, contacted me yesterday with a request for information. She has taken over the responsibility of handling requests for trademarked names and symbols that involve Native American themes, issues, or questions, and she says that she wants to be very responsive to the concerns of Indian people--more so than the trademark office has been in the past at times. She has a specific question about the term "Indian giver," which has been requested as a trademark for a product. She initially denied this request, on the grounds that it might be an offensive term to some people; if the person requesting the trademark appeals her decision, she will have to provide documented evidence that this is an offensive term, or that it has been used in a derogatory manner in the past. Does anyone have evidence of such usage? Do you see the term as offensive? If so, you could contact her at or me at . She has already checked the book _Indian Givers_ by Jack Weatherford, but it doesn't contain evidence that is explicit enough in showing that this would be an offensive term. She will be checking slang dictionaries. What other evidence might we be able to give her? Thanks-- Jim Postema postema@cobber.cord.edu --------- "RE: Dreamcatchers" --------- Date: Mon, 16 Jan 1995 07:25:35 -0600 From: jt_wayagola_shupe@vnet.ibm.com (Jim Shupe) Subj: Dreamcatchers... Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) On occasion we have been asked about dream catchers. What are they, how do they work, where do they come from, etc. etc. Well I thought I could put together a "FAQ" that we could post whenever asked. What follows is what I have so far (Walter, you sent me something once but what you intended to include didn't make it here). If you have any thing you'd like added just send it to me and we'll get it in there. NOTE: this is a repost. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ DreamCatchers: a FAQ in three parts Origin Structure Application/Purpose ----------------------------------------------------------------------- The origin of the DreamCatcher ----------------------------------------------------------------------- The Anishnabe origin as remembered by WayaGola... There was a time in Anishnabe history when the people were being tormented by nightmares. The elders and "medicine people" all tried to solve this problem on their own, but not a one made progress against the dreams; so a council or all the people was called. During this council one elder had a vision of a spider's web in a hoop with a feather and bead attached that would catch the bad dreams while letting good dreams pass through. The elders went to work fashioning dream catchers in the manner prescribed by the vision and when the people started using them, the bad dreams went away. ----------------------------------------------------------------------- The structure of the DreamCatcher ----------------------------------------------------------------------- The Anishnabe structure as remembered by WayaGola... The dream catcher is fashioned from a hoop of red willow with a webbing of animal sinew which takes the form of a web (like a spider's web). Attached at the bottom of the loop are a bead (usually seed or carved wood) and a feather. Provided by Cary Miller... They must be made with all natural materials - the hoop should be made with willow, preferably red willow. The web should have at least seven points for the seven grandfathers, and may have other numbers with various meanings - 13 for the moons, 28 for the lunar month. ----------------------------------------------------------------------- The application and purpose of the DreamCatcher ----------------------------------------------------------------------- The Anishnabe application as remembered by WayaGola... The dream catcher is hung above a sleeping area in a place where the morning light can hit it. The nature of the DreamCatcher will attract all sorts of dreams to its webs. When bad dreams come, they do not know the way through the web and get caught in the webbing where the first light of day causes them to melt away and perish. The good dreams knowing the way go through the center of the web and slide down the feather to the sleeper below. Provided by Cary Miller... I have also been taught that the web catches bad/unimportant dreams and allows the good/important dreams to come through the middle and slide down the feather into the sleeper's head. Bad dreams are malicious in intent, or simply unimportant fleeting images. Good dreams may be very disturbing, but still have a very important message for the dreamer, so that the dream catcher doesn't necessarily get rid of bad dreams in the sense of nightmares, but bad dreams in the sense of distracting dreams that have no significance or meaning to the dreamer. I have also been told that they were always hung on cradleboards. ------------------------------------------------------------------------- The above text contains my opinions, not IBM's. Unless otherwise stated. ------------------------------------------------------------------------- Mitakuye Oyasin, JT Waya Gola Shupe <*> Tele: 507/253-4318 AFS ID: shupe@rchland INTERNET: jt_wayagola_shupe@vnet.ibm.com --------- "RE: Indian Claims Commission" --------- Date: Mon, 9 Jan 1995 11:26:00 -0500 From: frosty.deere@igloo.magicnet.com (FROSTY DEERE) Subj: Indian Claims Commission Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) COMMISSION RELEASES REPORT ON THE INQUIRY INTO THE YOUNG CHEPPEEWAYAN SPECIFIC CLAIM OTTAWA Dec. 19, 1994 The Indian Claims Commission today released its report of findings and recommendations on the Young Cheppeewayan inquiry into the claim to the Stoney Knoll Indian Reserve No. 127. The inquiry was conducted to determine whether the Government of Canada owes any outstanding obligation to the Young Chipeewayan Band. The claimants alleged that, in 1897, their reserve was taken without lawful surrender, as required by section 38 of the INDIAN ACT. Further, the Commission was asked to decide if the contemporary claimants are descendants of the Young Chipeewayan Band and, as such, eligible for compensation. The Young Chipeewayan Band was effectively disbanded at the end of the 19th century. The Commission's review of this claim found these claimants are not a "Band" within the meaning of the Indian Act. The Specific Claims Policy as defined in Outstanding Business does not allow for the validation of this claim brought by the claimants, as they are not a Band. The Commission also found potential beneficiaries are those bands that can show they absorbed Indians from the historic Young Chipeewayan Band during the the late 19th century. Signatories in the 1992 Saskatchewan Treaty Land Entitlement Agreement that are able to establish a historic shortfall of land, as a result id the absorbing former Young Chipeewayan band members, should pursue those claims. If any such bands are not signatory to the 1992 agreement, a separate specific claim, based on treaty land entitlement, may still exist. To ensure that the provisions of Treaty 6 honoured, the Commission recommends that issues surrounding the transfer of Young Chipeewayna Band members to the Treaty paylist of other First Nations be explored in detail by Canada and various First Nations that absorbed members of the Young Chipeewayna Band, on a case by case basis. The review should also include the effects, if any, of the 1992 Treaty Land Entitlement Agreement. The Indian Claims Commission was established by the Government of Canada in consultation with First Nation Chiefs across Canada to accelerate the process of specific land claims settlement. It is an independent and impartial agency that assists parties in negotiations. The Commission is mandated to review disputes over the validity of claims and compensation issues. It can also provide mediation services at any point throughout negotiation process at the request of the parties. For further information please contact Cathy Compton, Director of Communications at (613) 943-1607