Subject: nanews03.004 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 004 O o o o o O __/_ / ) (___/ / ( (___, 28 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 & NATCHAT Mailing Lists, Mother Earth Defence Fund, Genie (General Electric) & UUCP email, 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 to include in the NATIVE-L lists.(part A) It is echoed on AISESnet, IND-NET, and EIRP listservers and archived by AISESnet. 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. Thanks to Phil Duran, duranp@wsuvm1.csc.wsu.edu, issues are now being archived at the Washington State University gopher in the following directory: gopher.wsu.edu /WSU Campuses Info /Public Services /Native Peoples "In an eagle there is all the wisdom of the world." __ Lame Deer, Minnicoujou +- -- -- -- -- -- -- -- -- -- -- -+ | 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 took a lot of drum songs and a lot of prayer to shed some of the intense anger I have carried since I received the call from my brother, Red Hawk, that his second brother had died from the injuries sustained when he, his brother who crossed over at the time, and a niece were rammed into traffic by a bully who did not want them swimming in "his" blue water hole. A bully who still walks free, because the DA accepted a very low bail and refuses to revoke probation. The original story of what happened was posted in Wotanging Ikche/Kanoheda Aniyvwiya Volume 02, Issue 049. The lead article in this issue will tell you what we know till now. Notice in the second article a much different standard being exacted with regard to bail and sentencing. I know there are many things each of you must pray for. I would ask that you include one more for Rick, who joins his brother Paul, and for their loved ones who still wear robes of skin and carry the grief of young Mescalero brothers dead because they wanted to go swimming. 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 - Rick Serna Crosses Over - Conferences and Powwows - online - Oldman Inquiry Sought - Tipi Rings - Support from Computer Companies New Book on the Jicarilla - Nation of Hawaii signs Constitution - Desecration of Nuxalk Sacred - Chasing Horse's Account of Burial Site White Buffalo Calf Woman - Navajo-Hopi "Land Dispute" - Wolves Finally Back in Yellowstone Update: Jan 18, 1995 - Critically Endangered Florida Panther - Poem: Extermination of a Nation - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Rick Serna Crosses Over" --------- Date: Sat Jan 21, 1995 at 00:12 EST From: Janet Smith (Evening Star) (jans@genie.geis.com) Subj: Rick Serna Crosses Over GE Electronic Mail Rick Strong Cloud Serna, a Mescalero Apache, died in a convalescent home in Georgia January 19th. He just stopped breathing and could not be resuscitated. Some of you may recall earlier posts telling the story of the car crash that killed Paul Serna, left Rick paralyzed for months before he died, and seriously injured Paul's 15 year old daughter, Angela. For those who did not see the earlier posts -- here is what happened. This story is not one of those senseless highway tragedies you hear so much about, but in my opinion, is about bigotry, cruel calculation, and murder. In August of this year, Paul, Rick, and Angela went for a swim in a river swimming hole near Chattanooga, Tennessee. Harvey Hester, a 22 year old on probation, with no driving license, and no insurance (and a rap sheet 13 pages long -- counting only arrests since he was 18), was there drinking beer with his buddies. He reportedly started a confrontation with the Sernas and was heard to say he didn't want "those sand-niggers" in the same swimming hole with him. Rather than fight, the Sernas left. Hester wasn't done. According to witnesses, he jumped in his car and followed the Serna car down a mountain road away from the swimming area, repeatedly ramming it. As the Serna's car approached an intersection, observers say he rammed it again, sending it flying into the air and colliding with two other cars. Hester fled the scene with an onlooker in pursuit. The onlooker got his license number. The story gets a little unbelievable at this point. Although a grand jury returned an indictment for first degree murder and two counts of attempted first degree murder, Mr. Hester is now out on $25,000 bail. This is even more unbelievable if you read his rap sheet. Several times he has gone fugitive in the past rather than face far lesser counts. Yes, he does eventually get caught -- but why is he free at all? He was violating probation by driving without a license and driving without insurance -- regardless of his presumed innocence of murder. Why has his probation not been revoked? Why was bail so low? No one seems able to answer these questions. Monday, January 23, the Grand Jury convened again to consider changing one of the Attempted First Degree Murder counts to a second First Degree Murder count. Friday, January 27, Harvey Hester is scheduled to appear before the courts for a "Settlement Hearing" (this is the hearing where defendants enter their pleas). Paul and Rick's brother, Michael Red Hawk Serna has been and remains afraid the State will allow Hester to plead guilty to reduced charges rather than try the case as indicted. He points to the State's willingness to allow Hester back out on the street for a low (considering the charges) bail, and refusal to revoke probation as contributing to his fears. Rick's mother and grandfather have made another sad and lonely trip from California to mourn the passing of yet another son. On Wednesday, January 25th they arrived in Rossville, Georgia to attend a public memorial service for Rick Strong Heart Serna, and then they and their family and friends went up on Aetna Mountain to let his ashes scatter in the winds and then settle and nourish the green ones soon to spring up from the womb of our Mother Earth. - Evening Star - --------- "RE: Oldman Inquiry Sought" --------- Date: 3:06 AM Jan 8, 1995 From: web:fyre Subj: Oldman Inquiry sought Mother Earth Defence Fund +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ The following is transcribed on behalf of Mother Earth Defense Fund. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Mother Earth Defense Fund Box 53, 10024 - 82 Avenue Edmonton, Alberta T6E 1Z3 ph: 403-461-9532 fax: 403-450-2665 Press Release January 8, 1995 MORE INJUSTICES OVER OLDMAN DAM - FEDERAL INQUIRY SOUGHT Despite no objections from the Crown prosecutor, bail was denied Milton Born With A Tooth in a December 16 hearing by the Alberta Court of Appeal. The Court, however, has allowed the appeal to proceed. In allowing an appeal, it is common for the accused to be released on bail. Another application for bail will be filed on January 16th. Milton was also refused a parole for this past Christmas, because, according to prison officials, RCMP files on Milton, requested over two months ago, had not been received. Bureaucratic and political manipulations continue to keep the Lonefighter in jail. This recent denial for bail is another episode in a series of unjust circumstances in the treatment of Milton's case and his opposition to the Oldman River Dam by the Alberta justice system and government. At the outset, Milton was denied of bail four times in 1990 while awaiting for his first trial; a detainment which at the time, the Alberta Civil Liberties Association observed, "defies belief". Now it has been learned that Justice Martin Hoyt who was to hear the first bail application in 1990, through a highly unusual move, was removed from the Bench by Assistant Chief Justice Art Wood, who then went on to deny bail. This latest revelation adds more fuel to the ongoing requests for a Federal Inquiry into all matters surrounding the Dam and Milton's persecution. Calls for implementation of all of the recommendations of the court ordered environmental review of the Dam, including the first recommendation -- decommissioning of the Dam -- also continue. To this day, none of the 23 recommendations have been implemented, including reaching an agreement with the Peigan people. "The Assembly of Manitoba Chiefs are supportive of the principles behind Milton's actions to defend his territory and the interests of Mother Earth," said Phil Fontaine, Grand Chief of the Assembly of Manitoba Chiefs. "The longer those in positions of power continue to prioritise economic interests over environmental impacts, the closer we move toward global destruction." The Mother Earth Defense Fund is also calling on all human rights and environmental organisations to again demand a federal inquiry into all matters regarding the Oldman River Dam, including the persecution of Milton Born With A Tooth. Milton is currently serving a 16 month sentence on charges stemming from firing two shots in the air to warn provincial officials and RCMP of their trespass onto the Peigan Nation reserve. This occurred September 7, 1990 at the location where the Peigan Lonefighter Society was working along the Oldman River to protest the province's continued construction of the Dam. Earlier in March of 1990, the Canadian courts had pulled the licence Alberta required for the Dam and ordered an environmental review. However the province defied the court ruling and stepped up construction of the Dam. - 30 - for more information contact: Lorraine Sinclair. Mother Earth Defence Fund; 403-461-9532 --------- "RE: Support from Computer Companies" --------- Date: Tue, 24 Jan 1995 17:22:30 PST From: "Turtle Heart" Subj: Support from Computer Companies UUCP email [Editorial Note: It is an honor to print this clarification. I thank Turtle Heart for allowing me to do so.] Please post this correction. Turtle Heart did not complain about the lack of support from computer companies to AICAP...but to ALL reservation native communities. The fact that ibm or others sent money to AISES, which is not a reservation organization, but a college organization, is not relevant to this issue. I am really surprised at the ways, endless ways, in which this original posting was mis-interpreted, though AICAP speaks some of the clearest english around. It is unimportant that AICAP does or does not receive support; we have our own powers and resources and an international presence that is unaffected by the giving or not giving by computer resource people. It is important that remote tribal communities get nothing from the computer industry. Nothing. That was the point of the message, and of this message. 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: Nation of Hawaii signs Constitution" --------- Date: 21 Jan 1995 23:50:36 GMT From: Scott Crawford Subj: Nation of Hawaii signs Constitution Newsgroup: soc.culture.native NATION OF HAWAI`I PROMULGATES NEW CONSTITUTION On Monday, January 16, 1995, a new Constitution was signed and promulgated for the independent and sovereign Nation of Hawai`i. Supporters of the Nation, including many Kupuna (elders), gathered at the `Iolani Palace, the seat of the Hawaiian government, in a Celebration of Restoration. The first to sign the Constitution was the Head of State, Pu`uhonua Kanahele, who was selected by the Kupuna last March to guide the Nation to independence. After an address to the crowd calling for forgiveness and Aloha, he placed his signature to the page. As a symbol of Peace in the Pacific, the pen he used was the same pen used by Emperor Hirohito to sign the surrender that ended World War II, which had been passed on to Pu`uhonua as a gift from a Kupuna to be used for a purpose of the Nation. (At almost exactly the same time, a tremendous earthquake struck Japan.. . our deepest sympathy and condolence go out to all who suffer from that natural disaster.) Following the Head of State, each Island Po`o (Head) gave a brief address and signed the document, and then each island's delegation presented a cultural ho`okupu (gift) and added their names. Finally, the signing was opened to the general public as music written by Queen Lili`uokalani played. A press conference was held, in which Pu`uhonua Kanahele placed the state of Hawai`i on notice to end its illegal occupation of the Hawaiian Archipelago and end the crimes against humanity continuously being committed upon the Hawaiian people. The new Constitution is the result of a year of work since the Proclamation of Restoration of the Independence of the Sovereign Nation State of Hawai`i, which was also delivered at `Iolani Palace on January 16, 1994 (which coincided with the earthquake in Los Angeles...). This followed the United States' apology to Hawai`i in 1993, for the illegal overthrow of the Kingdom of Hawai`i in 1893. Delegates representing districts from all the main islands created an organic document to restore the inherent sovereignty of na Kanaka Maoli, the Native Hawaiian people, while at the same time including those inhabitants of Hawai`i from all nationalities who call Hawai`i home, so that they can become citizens and participate in the new government. As the backdrop to the event, the `Iolani Palace was draped in black bunting, in commemoration of the arrest of Hawai`i's last sovereign, Her Majesty Queen Lili`uokalani, exactly one hundred years ago, by the illegitimate government which had overthrown her two years prior, for attempting to promulgate a new constitution. At the time of her arrest, documents calling for a new constitution, containing signatures of two- thirds of the registered voters of Hawai`i, were stolen from her home by the chief justice. After her overthrow, Queen Lili`uokalani appealed to the good faith and justice of the American people, that their government would right the wrongs that had been done and reinstate her as the legitimate constitutional sovereign of Hawai`i. She was not to see Hawai`i's independence restored in her lifetime, but she prophesied that it would be restored after one hundred years. For those present Monday, the event was a highly emotional day, as the dreams and prophesies of the Queen were fulfilled with the promulgation of a new Constitution for the independent and sovereign Nation of Hawai`i. Now the Nation of Hawai`i will continue to develop comprehensive educational programs for the people of Hawai`i, begin to implement home rule on each of the islands, engage the illegitimate state of Hawai`i in a smooth and peaceful transition, and seek international recognition to rejoin the world community of Nations. + + + public document - please distribute freely + + + -------- "RE: Chasing Horse's Account of White Buffalo Calf Woman" -------- Date: Wed, 25 Jan 1995 08:08:04 -0600 From: sweeney@ssc.wisc.edu (Kim Sweeney) Subj: Chasing Horse's account of White Buffalo Calf Woman UUCP email [Editorial Note: A special thank you to Kim for obtaining permission from Isthmus Publishing Company to post this legend in the words of an Elder and to Isthmus Publishing for granting permission for its redistribution in this news for the People] The Story of the White Buffalo Calf Woman --as told by Joseph Chasing Horse, traditional leader of the Lakota nation [copyright Isthmus Publishing Company (Madison, WI), 1994] --------------------------------------------------------------------------- We the Lakota people have a prophecy about the white buffalo calf, and how that prophesy originated was that we have a sacred bundle, a sacred peace pipe, that was brought to us about 2,000 years ago by what we know as the White Buffalo Calf Woman. The story goes that she appeared to two warriors at that time. These two warriors were out hunting buffalo, hunting for food in the sacred Black Hills of South Dakota, and they saw a big body coming toward them. And they saw that it was a white buffalo calf. As it came closer to them, it turned into a beautiful young Indian girl. At that time one of the warriors thought bad in his mind, and so the young girl told him to step forward. And when he did step forward, a black cloud came over his body, and when the black cloud disappeared, the warrior who had bad thoughts was left with no flesh or blood on his bones. The other warrior kneeled and began to pray. And when he prayed, the white buffalo calf who was now an Indian girl told him to go back to his people and warn them that in four days she was going to bring a sacred bundle. So the warrior did as he was told. He went back to his people and he gathered all the elders and all the leaders and all the people in a circle and told them what she had instructed him to do. And sure enough, just as she said she would, on the fourth day she came. They say a cloud came down from the sky, and off of the cloud stepped the white buffalo calf. As it rolled onto the earth, the calf stood up and became this beautiful young woman who was carrying the sacred bundle in her hand. And as she entered into the circle of the nation, she sang a sacred song and took the sacred bundle to the people who were there to take of her. She spent four days among our people and taught them about the sacred bundle, the meaning of it. And she taught them seven sacred ceremonies: one of them was the sweat lodge, or the purification ceremony. One of them was the naming ceremony, child naming. The third was the healing ceremony. The fourth one was the making of relatives or the adoption ceremony. The fifth one was the marriage ceremony. The sixth one was the vision quest. And the seventh was the sundance ceremony, the people's ceremony for all of the nation. She brought us these seven sacred ceremonies and taught our people the songs and the traditional ways. And she instructed our people that as long as we performed these ceremonies we would always remain caretakers and guardians of sacred land. She told us that as long as we took care of it and respected it that our people would never die and would always live. When she was done teaching all our people, she left the way she came. She went out of the circle, and as she was leaving she turned and told our people that she would return one day for the sacred bundle. And she left the sacred bundle, which we still have to this very day. And the sacred bundle is known as the White Buffalo Calf Pipe because it was brought by the White Buffalo Calf Woman. It is kept in a sacred place on the Cheyenne Indian reservation in South Dakota. it's kept by a man who is known as the keeper of the White Buffalo Calf Pipe, and his name is Arvol Looking Horse. And when she promised to return again, she made some prophesies at that time ....One of those prophesies was that the birth of a white buffalo calf would be a sign that it would be near the time when she would return again to purify the world. What she meant by that was that she would bring back harmony again and balance, spiritually. --------- "RE: Wolves Finally Back in Yellowstone" --------- Date: Mon, 23 Jan 1995 23:49:30 GMT From: daholt@k12.ucs.umass.edu (David A. Holt (GCC/TEME)) Subj: Wolves finally back in Yellowstone..Ranchers ask for $500 bounty Newsgroup: alt.native After 60 years, the song of wolves is finally heard in Yellowstone, this is not new news. However, Roger Huckfeldt, member of Wyoming House of Representatives is proposing a bill be put in place that includes a $500 dollar bounty on any wolf found outside the park limits, and a provision requiring the state to defend any person charged with violating the Endangered Species Act for poaching Yellow- stone wolves. I urge anyone who is outraged at this blatant disrespect of nature to voice their opinions to various members of government and to President William Clinton, and Vice President Al Gore. President@whitehouse.gov Vice.President@whitehouse.gov And please urge them to strengthen and re-authorize the Endangered Species Act. In your letters, request that he (they) write you back outlining what they have done and plan to do to save endangered species, and what they intend to do in light of this new problem. Thank you. Dave -- /\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/ Treat The Earth Well, It Was Not Given To You By Your Parents, It Was Loaned To You By Your Children ancient proverb --------- "RE: Critically Endangered Florida Panther" --------- Date: Tue, 24 Jan 1995 09:25:41 -0500 From: daholt@k12.oit.umass.edu (David A. Holt (GCC/TEME)) Subj: Critically endangered Florida panther UUCP email It has come to my attention through the internet that the Florida panther population is in critical condition. At last count, there are only thirty to fifty wild Florida panthers left, and there are some plans in the works to cross breed the Florida panther with the Texas cougar in an attempt to save some genetic trace of the Florida panther. This may be the only hope for the Florida panther. However it will eliminate the Florida panther as a "genetically pure" species. This is another sad situation. Just another example of mans' tampering with the natural forces of Mother Earth and nature. It is also the result of overcrowding, unchecked urban and agricultural expansion, and disregard for anything non-human. If more people would learn to live in balance here on Mother Earth, situations like this would not occur. Sincerely; Dave Holt -- /\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/ Treat The Earth Well, It Was Not Given To You By Your Parents, It Was Loaned To You By Your Children ancient proverb --------- "RE: Poem: Extermination of a Nation (revision)" --------- Date: 19 Jan 1995 16:36:27 GMT From: lizfrost@carina.unm.edu (lisa frost) Subj: extermination of a nation (revision) Newsgroup: alt.native extermination of a nation hope remains as the sun rises and the rays fall on this earth for another day and the light fades and hope remains for the rising of the sun again and when the westerners came the white men thieves in the night taking with one hand and holding with the other raping, tormenting and killing the men and women he should have known as his sister and his brother killing for the land which he has raped and destroyed concept of unity of which he is devoid destruction and disregard for the plants, the animals and the earth this place of his birth and in his consciousness he knows and within his soul the disharmony grows out of balance with the four elements now his decedents and his children pay as this land is ravaged by earthquake and flood famine and fire disease, death and the violent spilling of blood and as there is light there is hope that there is sight hope that those who have not seen for so long will see and return to a balancing way for as voices in song rise from the center again the resurrection of the living way unsung unseen till now and from the long march in between from their voices, their souls and their hearts their song it resonates and the earth and the universe knows and with our hope the rest of us join in the song --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/01/20 22:06 From: Kepola (dfsanders@genie.geis.com) Subj: A HAWAI'IAN BOOK OF DAYS, week of January 29-February 4 GE Electronic Mail A HAWAI'IAN BOOK OF DAYS, week of January 29-February 4 IANUALI (January) (Kaelo) 29 Each morning is a celebration of beginnings. 30 The stars, na hoku, guide me at night -- they show me the way to my destiny. 31 The will of my ancestral spirit, my 'aumakua, speaks in all that I say or do. PEPELUALI (February) (Kau-lua) February was the time when the anae, the mullet, spawned. 1 If you want to see the stars, you have to look up! 2 In the first golden light of dawn, nothing is impossible! 3 Music is the key to the inner spirit. 4 My feet walk the paths where kings have gone. (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, 26 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= Sender: root@newsbf02.news.aol.com LEONARD PELTIER SUPPORT GROUP, CHARLOTTESVILLE, VA. PRISM COFFEE HOUSE 214 RUGBY ROAD CHARLOTTESVILLE, VA. SUNDAY, JANUARY 29TH - 1:00 P.M. TO 4:00 P.M. SPEAKERS --- DAVID HILL, OKLAHOMA CHOCTAW, INTERNATIONAL AIM CONFEDERATION NATIONAL SPOKES PERSON FOR LEONARD PELTIER, LEADER OF THE SPIRITUAL RIDE FOR JUSTICE. NANCY EAGLE SPIRIT WOMAN, - TIANO "UNITING OF ALL NATIONS" NORTH CAROLINA'S STONEY CREEK DRUM GROUP & SINGERS ART SHOW: DISPLAYING THE WORKS OF LEONARD PELTIER EVERYONE IS WELCOME!!! GREAT FRY BREAD WILL BE SERVED!! CONTACT CATHY BEST AT 804-985-7666 FOR MORE INFO AIMHENRY@AOL.COM(SANDY COOPER) =========================================================================== Powwow Notices in Print: _The Spike_ and _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: Lisa Frost, Kepola, Scott Crawford, Lorraine Sinclair(Press Release), Turtle Heart(mending the Sacred Hoop with Song Poems), jn/Navajo Nation, Janet Smith, Isthmus Publishing Company (Madison, WI) via Kim Sweeny, David A. Holt, Sandra Mathews-Lamb, CFUV Radio(Press Release) --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 26 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 = Subject: Re: AIHEC 95 Conference (9-12 April 1995) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Further to the announcement about the AIHEC '95 conference in Duluth that was recently posted, here is a bit of information about the sponsoring organization: AIHEC The American Indian Higher Education Consortium (AIHEC) is a partnership of 31 tribal colleges throughout the United States and canada. The consortium has the following purposes: * To promote, foster, encourage, and implement programs for the improvement of Native, and/or tribally controlled post secondary and higher education for American Indian, Eskimo, and Alaskan Natives. * To promote methods for training of administrative, teaching, and staff positions for post secondary institutions to establish information centers, to facilitate and encourage the seeking of funds for implementing AIHEC programs from government and private sources. * To initiate and carry through, either singly or in cooperation with others, programs under Federal or State laws that have as their goal the development. training and education of persons who are dedicated to the purposes of AIHEC. * To promote and encourage the development of language, culture and traditions of the American Indian, Eskimo and Alaskan Natives. * To plan, develop and implement programs that are consistent with the inherent rights of tribal sovereignty and self-determination. HISTORY OF AIHEC The American Indian Higher Education Consortium was founded October, 1972 by six tribally controlled community colleges with a view toward mobilizing a concerted effort for the developmental problems common to them all. Today, AIHEC is a cooperatively sponsored effort on the part of 31 member institutions to provide a direct mechanism for facilitating access to resources needed for their continual development. Located on or near Indian reservations across Canada and the United States, the tribal colleges serve over 16,000 Indian students with vocational, technical, two-year, four-year and, now, graduate programs. THE 14TH ANNUAL CONFERENCE Honoring the Passage of Cultural Knowledge and Tradition AIHEC is determined to ensure a bright, compelling future for American Indian, Eskimo, and Alaskan peoples through higher education. To this end, the 14th Annual Conference will focus on students. Students and faculty from AIHEC schools will attend and participate in academic, cultural and leadership development activities. There will also be students and faculty from post secondary institutions who are not members of AIHEC but who are concerned with post secondary education and native peoples. The 14th Annual Conference will be a major event that will enhance the academic and personal development of all participants through the sharing of a collective experience. Thus, the conference will increase the capacity of American Indian peoples to determine their future through the strong and living cultural traditions that contribute a unique educational and cultural perspective to our nation and to the world. ----------------------------------------------------------------------- Subject: American Indian Artists Exhibits Original Sender: duranp@wsuvm1.csc.wsu.edu (Phil Duran) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) ***** Y O U A R E I N V I T E D ***** to visit Washington State University and University of Idaho, to see and learn about Contemporary Native American Art... OUR LAND/OURSELVES: AMERICAN INDIAN CONTEMPORARY ARTISTS An exhibit curated by Jaune Quick-to-See Smith (Flathead). Includes artists from a broad range of tribal affiliations and diverse perspectives, but all united by their feeling of reverence for the earth and its inhabitants. will be on view at the Museum of Art/Washington State University Pullman, Washington January 30 - March 17, 1995 THE FEDDERSEN COLLECTION OF CONTEMPORARY NATIVE AMERICAN ART A comprehensive overview of artwork by contemporary Native American artists compiled by Joe Feddersen (Colville). will be on view at the Prichard Gallery, University of Idaho Moscow, Idaho January 13 - February 25, 1995 Many special events including lectures, music, readings, a panel discussion and a series of videos are being planned in conjunction with the exhibits. This will be a very special time to bring your families, friends or student groups to visit the campuses and see the exhibitions. All programs and exhibitions are FREE and open to everyone. SPECIAL PROGRAMS January 27, 1995 Fri 5:00 - 8:00 pm Prichard Gallery, Univ of Idaho Opening reception, The Feddersen Collection January 30, 1995 - February 3, 1995 Salish Kootenai artist Corky Clairmont will be the guest lecturer and artist-in-residence at WSU/U of I. His lecture will be on Monday, January 30 at 8:00pm in the Museum of Art, WSU, after an opening (drum) ceremony at 7:30pm. Reception will follow the lecture. February 2, 1995 Thur 7:30pm Prichard Gallery, Univ of Idaho Contemporary American Indian Artists: "Identity and Community" Panel discussion with Peter Campbell, Native American Studies Program, EWU, and artists Corwin (Corky) Clairmont, Joe Feddersen, Caroline Orr. February 8, 1995 Wed 7:30pm Fine Arts Auditorium, WSU Readings by Sherman Alexie, Arthur Tulee, Yvonne Higgins Video series and discussions... Documentaries on land and cultural issues Tue Feb 7 12:00N - 1:30 pm "How the West Was Lost: the Nez Perce" Tue Feb 14 12:00N - 1:30 pm "In the White Man's Image" Tue Feb 21 12:00N - 1:30 pm "The Faithkeeper" Thur Feb 23 7:30 pm "Where the Spirit Lives" (motion picture) Tue Feb 28 12:00N - 1:30 pm "The Spirit of Crazy Horse" Thur Mar 2 7:30 pm "Broken Treaty at Battle Mountain" Wed Mar 8 7:30 pm "The Place of the Falling Waters" Repeated showings: * "The Crow-Mapuche Connection" Repeated showings: * "Ernie Pepion and the Art of Healing" * Schedule will be posted in the gallery, Museum of Art/WSU For more information on the events being planned, how to get here, where to park, or how to arrange for a tour of either of the exhibitions or the WSU campus, please call: Margaret Groff Education Coordinator Museum of Art/WSU (509) 335-1910 -------------------------------------------------------------------------- Subject: Tohono O'odham Nation Rodeo Original Sender: ecubbins@ccit.arizona.edu Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) TOHONO O'ODHAM NATION 57th ANNUAL ALL INDIAN RODEO AND FAIR FEBRUARY 3, 4, & 5, 1995 At the Livestock Complex Located 3 miles west of Sells, Arizona 65 miles west of Tucson, AZ on Highway 86 (Ajo Way) 2 Rodeo Performances Jr. Rodeo Sr. Rodeo Sr. Rodeo Friday, 2/3 Saturday, 2/4 Sunday, 2/5 at 10:00 am at 1:00 pm at 1:00 pm PARADE MISS TOHONO O'ODHAM NATION PAGEANT CARNIVAL DAILY Saturday, 2/4 Pageant - 2/2 6:30 pm FUN RUN - Saturday, TBA 9:00 am Coronation Dance - 2/3 8:00 pm TOKA TOURNAMENT Sat 1-5 Baskeball Tournament COWBOY DANCE NIGHTLY POW WOW Feb 1, 2, 3, 4, 5 (CHICKEN SCRATCH) Saturday 1:00 pm Sunday 1:00 pm TOHONO TRADITIONAL DANCERS YOUTH TEEN DANCE Saturday 2/4 Saturday 2/4 7 pm - midnight Food, Crafts, Rodeo Awards HORSE TRAILER TO ALL AROUND COWBOY BUCKLES TO EACH EVENT WINNER Walk in entries open January 28, 1995 8 am to 5 pm only All entries must be postmarked by 1/24/95 Must show proof of Indian Blood Upon Request Money Orders - Cashiers Checks - Cash only Mail entries to: Tohono O'odham Rodeo and Fair PO BOX 1760 Sells, AZ 85634 PRCA RULES - Except Team Roping 1 and 1 Waivers will be requested from all contestants RODEO EVENTS SENIOR RODEO 20 Coming Back in Short Go Bare Back (1 Go) $50.00 no limit Saddle Bronc (1 Go) $50.00 no limit Bull Riding (1 G0) $60.00 no limit Steer Wrestling (1 Go) $50.00 no limit Girls Barrel Racing (1 Go) $40.00 no limit Calf Roping (1 Go) $50.00 no limit Team Roping (1 Go) $70.00 Girls Break-away Roping (1 Go) $50.00 Enter 3 times - Team Roping Slack at 8:00 am, Sunday 2/5 if needed Old Timer Roping (45 years old and up) at 8:00 am Friday, 2/3 - $60.00/team Limit 100 For more information, contact (602) 383-2588 General Admission $3.00 Under 6 Free Parking $1.00 NO DRUGS OR ALCOHOL =========================================================================== This information provided courtesy of the Extension Indian Reservation Telecommunication Project and EIRPnews: pablob@coopext.cahe.wsu.edu --------- "RE: Tipi Rings -- New Book on the Jicarilla" --------- Date: 11:43 AM Jan 20, 1995 From: skmlamb@carina.unm.edu (sandra kathryn mathews-lamb) Subj: Tipi Rings -- New Book on the Jicarilla Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) PRESS RELEASE (copied with permission by the publisher by Sandra Mathews-Lamb, typos my own) TIPI RINGS: A CHRONICLE OF THE JICARILLA APACHE LAND CLAIM by Robert J. Norhaus About the Book and the Author "...it was necessary to identify these early bands, to establish that they later became one tribe, and to show that these bands occupied and used the claim area exclusively of other tribes from 'time immemorial.' ...Given such a background, the Jicarilla Apache Tribe's pursuit of its ancestral lands was anything but straightforward." Thus the introduction to TIPI RINGS frames the tale of a remarkable legal and cultural odyssey. Until his retirement, Robert J. Nordhaus was an attorney with an Albuquerque law firm recognized as one of the nation's most prominent in the area of American Indian law. This active New Mexican (Nordhaus was also founder of what is now Albuquerque's Sandia Peak Tramway) has chronicled the thirteen year (1958-1971) litigation of a historical land claim argued by Mr. Nordhaus and Denver attorneys Richard M. Davis and Robert O. Harry before the Indian Claims Commission on behalf of the Jicarilla Apache Tribe of Dulce, New Mexico against the United States. TIPI RINGS is a tightly and colorfully woven story of a legal case that circumscribes the worlds of U.S. land claim history; New Mexico and southwestern settlement, ethnology, anthropology and archaeology (including another internationally known character, anthropologist and big game hunter, Dr. Frank Hibben, a key witness in the proceedings); and, not least, the Jicarilla and their way of life, as it was and as it is. THE AUDIENCE Historians and history buffs, students of the American Indian and Indian Affairs; teachers of anthropology, archaeology, and the social sciences; lawyers and law students--all will find a strand of particular interest in Mr. Nordhaus' compelling and highly informative account. The intricacies of his more than decade-long court drama and painstaking piecing together of a solid legal case also just happen to be replete with heroes, villains, and the intrigue of good fiction. Students of law and legal practitioners will find the in-text citations to case documentation extremely useful. The precedents and social context that influenced the outcome of this major Indian land-claim settlement are valid for the researcher of today. A study of TIPI RINGS is to be well-armed to investigate and assess the similar issues of law that continue to be examined in the Southwest and all across the United States. PUBLICATION FACTS Cloth HC w. gold stamp 244 pp. B/W line drawings, photos, maps Notes/Bibliography/List of Authorities/Index $21.95/ISBN # 1-885931-00-X LCC # 94-78671 FOR MORE INFORMATION OR TO ORDER, CONTACT: Bow/Arrow Publishing Company c/o Tiller Research, Inc. 505 Marquette Ave., NW, Suite 126-A Albuquerque, NM 87102 IF ORDERING MORE THAN 5 BOOKS, CALL: 1-800-895-8668 They accept Mastercard and Visa. Bow Arrow Publishing Company is a subsidiary of Tiller Research, Inc., an Indian-owned company. RESPECTFULLY SUBMITTED BY: Sandra Mathews-Lamb Dept of History U of New Mexico Albuquerque, NM 87131 --------- "RE: Desecration of Nuxalk Sacred Burial Site" --------- Date: Tue, 24 Jan 1995 10:46:25 PST From: cfuv@sol.uvic.ca (CFUV Radio) Subj: desecration of Nuxalk sacred burial site Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Nuxalk Nation Government House of Smayusta Tel: (604) 799-5376 P.O. Box 8, Bella Coola B.C. V0T - 1C0 Fax: (604) 799-5707 PRESS RELEASE [March 24, 1995] MOTEL BUILT ON NUXALK GRAVES "First of all we would like to acknowledge Tatau, the Creator, through Manakays, the Great Spirit, for all he has provided since the beginning of time and still provides today." The Nuxalk Nation Government Hereditary Chiefs, the Nuxalk Nation Government Council of Elders and the Nuxalk Nation Government Band Council do hereby declare that there will be no more desecration of our sacred burial grounds within Nuxalk Traditional Territory. This act of cultural genocide is in direct violation of our Nuxalk traditional laws and customs. It has caused much heartache and sadness to the spirits of all Nuxalkmc. Recently, it has come to the attention of all Nuxalkmc, that our sacred burial grounds located at the Bella Coola Motel have been disturbed by the new motel management. The motel manager/owners have moved the gravestone of Hereditary Chief Klakamot from its original position, and they have erected fence posts into the sacred burial grounds of our ancestors. The Nuxalk Nation Archaeological Brance has also confirmed that bone fragments were brought to the surface by an auger used for erecting fence posts. The bella Coola Motel was built in 1958 (British Columbia's [100th] Birthday) on Nuxalk sacred burial grounds located at the Sts'kilh village site. At no time was consideration ever given to the Nuxalk Nation during the development and construction of the motel. The gravestone of Chief Klakamot is evidence that the Bella Coola Motel is located on one of our sacred burial sites. The gravestone of Chief Klakamot sits next to the motel about ten feet away. Many of our elders remember the gravestones and markers that once were but now the motel has done away with most of them. A letter dated January 9, 1995, was hand delivered to the owners/managers of the Bella Coola Motel to remove the fencing and to place Chief Klakamot's gravestone to its proper position (2 feet from motel). Since we have had no response from the motel management, and they haven't respected our wishes, we are taking action to correct this situation. We will march from our totem poles down to the motel where the gravestones are. Our Head Hereditary Chief, Nuximlayc, will dance his song and share a few words. Hereditary Chief Silcxwliqw' will step forward share a few words and begin removing the fence. At this point, we face the possibility of being arrested, but we are willing to suffer the consequences. If arrests are made, other members of the Nuxalk community will continue dismantling the fence until the fence is completely removed. At this time Chief Klakamot's headstone will be placed back into its proper position. Finally, the Nuxalk people will place flowers on top of their ancestors graves and feed a fire with food to soothe the spirits of those past on. Today, we as Nuxalkmc are making a historical stand. We make this stand in loving memory of our ancestors whose graves have been desecrated, and we make this stand on behalf of all our brothers and sisters from other indigenous nations who face the same grief. We want the people of the world to know that we will no longer allow desecration of our sacred burial sites in Nuxalk Territory. If you would like more information please feel free to contact us at (604) 899-5376. For the future of our children, grandchildren and children yet to be born..... Way! Nuxalk Strong - Nuxalk Forever ----------------------------------------------------------------- Send letters/calls/faxes of protest to: Premier Mike Harcourt Right Honourable Jean Chretien Rm. 156, Parliament Buildings Prime Minister of Canada Victoria, B.C. 309-S, Centre Block Canada V8V 1X4 House of Commons, Ottawa, Ont. Canada K1A 0A6 Ph. (604) 387-1715 Ph. (613) 992-4211 Fax (604) 387-0087 Fax (613) 957-5571 ---------------------------------------------------------------- --------- "RE: Navajo-Hopi "Land Dispute" Update: Jan 18, 1995" --------- Date: Wed, 18 Jan 1995 20:14:10 -0800 From: Navajo Nation Subj: Navajo-Hopi "Land Dispute" Update: January 18, 1995 Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Navajo-Hopi "Land Dispute" Update: January 18, 1995 Meeting at Kee Shay's Place On Sunday, January 8, I went out to a meeting Grace Smith told me about at Kee Shay's house. Mr. Shay is the person on whose HPL customary use area the Survival Camp is located, also where the Crow Dog Sun Dance takes place. He is a World War II veteran, tall, slim and very active. Last time I was out at his place, Miguel Alfonso-Martinez, Chairman of the U.N. Sub Commission on the Prevention of Discrimination and protection of Minorities, was holding a hearing under a brush shelter at his hogan on the Hopi Partitioned Land. He also has a place on the NPL side of the line, with electricity. That's where Sunday's meeting took place. I got a fairly early start, but the weather had been bad, too cold to start any of my cars to go to Teesto Saturday. Sunday it warmed up, my old '64 Volvo started like (ha ha) new. The snow we had got the week before was melting like crazy, so when I got to Hardrock Chapter House I put on the chains, then proceeded through the foot-deep mud then next 12 miles or so to Big Mountain. Those of you who have been out there in the winter mud know what I'm talking about. By the time I got to Mr. Shay's place the few people who had showed up had gone - by the foot prints and tire tracks it didn't look like more than a half-dozen people. Grace Smith and her husband were still there, so we had a talk with Mr. Shay and his family. I was surprised to hear kind words. In the past Mr. Shay has been among the most anti-tribal government of the resisters. He is also bitter about having to take down the community hogan at Survival Camp and sit still while the BIA finished the HPL boundary fence across his customary use area - all part of the 10 demands with which the Hopi Tribe began their participation in the MANYBEADS mediation. Mr. Shay was worried about the possibility that Roman Bitsuie might lose his job as my boss (he did, a day and a half later). I think he wants Roman to continue working directly with the Big Mountain families. I suggested they make their wishes known to President Hale and the next Land Commission. He went on to say that he really believes Council did the right thing passing the recent resolution on mediation of the so-called "land dispute." He told me, through Grace, that the rain and snow which was coming had really made their life better, after all the wind and drought this summer and fall. It is a sign, he said, that we were doing things which pleased the creator. For that reason, and also because there are a lot of people asking questions about the resolution, or saying things about it without having even read it, I took an afternoon and retyped it verbatim, errors and all. I wrote a lot of the original resolution, from then on it is committee work. It was worked over by a gang of attorneys, then by the Land Commission, and the Intergovernmental Relations Committee which sent it on to full Council in special session. Attorney General Herb Yazzie called it "the mother of all resolutions." It follows. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ RESOLUTION OF THE NAVAJO NATION COUNCIL Acknowledging and Declaring the Duties and Responsibilities of the Navajo Nation Council to Protect, Preserve and Defend the Navajo Beauty Way of Life; Authorizing the Navajo Nation Representatives to Continue Negotiations Towards a Settlement of the Hopi-United States-Navajo "Land Dispute", Providing Certain Instruction for the Negotiations, and Formally Rescinding Resolution CAU-56-93 WHEREAS: 1.Pursuant to 2 N.T.C. 102(a), the Navajo Nation Council is the governing body of the Navajo Nation; and 2.Through the grace of the Holy People, the Navajo People were placed into this world within the Four Sacred Mountains; having been placed here, the Navajo People have lived within these boundaries since time immemorial following the teachings and instruction s of the religion set for them by the Holy People. This religion, beauty Way of Life, holds this land sacred and that we the Navajo People, must always care for it. Through this sacred covenant, this sacred ancestral homeland is the home and hogan of all Navajo people. Further, if the Navajo left their homelands, their prayers and religion would be ineffective and lost forever. The Navajo People must remain on this land in order for the Holy People to continue to recognize and protect them. The Navajo people have recognized this truth since time immemorial and the Navajo leadership has consistently asserted this necessity in all negotiations with the European Colonists including those before the signing of the Treaty of June 1, 1868, 15 Stat. 667, and ending their captivity and incarceration at Fort Sumner. Consequently, the essence of Navajo religion and Navajo lives are being threatened by relocation; and 3.For many generations the Navajo People have worshipped, held sacred and protected the land. The history of the Navajo People is that they resisted and fought off all those who would desecrate or dispossess them of their land. The Hopi and other neighboring Native peoples have benefited from this Navajo vigilance and stewardship. The Navajo People have protected the Hopis even after European Colonists appeared and established settlements. The colonists, without understanding the relationship between the Navajo and the Hopi, took sides against the Navajo and have consistently punished the Navajo People for not being town- dwellers and for resisting their encroachment. To this day the U.S. government follows this same pattern through its policies and laws. The 1974 Navajo-Hopi Settlement Act (Public Law 93-531), 25 U.S.C. 640 et. seq. as amended) is only the latest of these actions which punish the Navajo and reward the Hopi. The Act treats the Navajo in a manner fundamentally different from the manner in which non- Indian people are treated when their land claims conflict with those of indian people. When a group of people is disadvantaged by a government or by society's disparate treatment based on slanderous mischarterizations of all people within that group it is called "racism" and "discrimination"; and when people are forcibly relocated, as this law provides, it is called "ethnic cleansing." Where such policies and laws are found, they are universally condemned by all people of conscience; and 4.The Hopi Tribe has consistently portrayed the Navajos as a people without religion and as "invaders and encroachers" on our own land. With the assistance of certain paid anthropologists, the Hopis have successfully promoted falsehoods and misinterpretations of the history, religion and culture of the Navajo people, in particular, and of the Southwest in general. This has led well-meaning leaders and law makers to think that by enacting the Navajo-Hopi Settlement Act of 1974, which attempts to take away the sacred lands and homes of the Navajo People, they were correcting an ancient wrong. the effect of the Act has been the severe and systematic religious persecution of the Navajo People and is one more sad chapter in the federal government's long history of genocidal policies towards Native Americans. As long as federal policies and laws are premised on falsehoods, there can be no justice; and 5.Since June 1991, the Navajo Nation and the Navajo families living on the Hopi Partitioned Lands (HPL) ("Navajo families") have been participating in mediation ordered by the Ninth Circuit Court of Appeals in Manybeads v. United States and Masayesva v. Haskie, the purpose of which has been to recognize and accommodate the religious freedom and the cultural way of life of the traditional Navajo families who still reside on the HPL and to settle the Hopi-United States-Navajo "land dispute"; and 3. In the first phase of the mediation, the Navajo Nation and Navajo families worked diligently in satisfying ten (10) demands ("demands") set by the Hopi Tribe as preconditions to the Hopi Tribe beginning any negotiations. In May 1992 Judge Harry R. McCue (the court appointed mediator) determined that these demands had been successfully met by the Navajo Nation and the Navajo families: a.Navajo families had to sign jurisdiction statements, acknowledging Hopi jurisdiction to the Hopi Partitioned Lands; b.The Navajo Nation had to adopt Navajo Partitioned Lands grazing regulations; c.Dismantling and removal of the Coalmine Mesa Chapter complex and the Big Mountain survival camp; d.Dismantling and removal of all allegedly illegal construction on Hopi Partitioned Lands; e.Dismantling of wall at Cliff Springs; f.The Navajo Nation must ensure that no construction occurs within a one mile radius of any golden eagle nesting area; g.The United States must complete Hopi Partitioned Lands/Navajo Partitioned Lands boundary fence at Big Mountain; h.The United States is to enter into Indian Self-Determination Act contracts with Hopi Tribe for grazing regulation administration on Hopi Partitioned Lands; i.The Navajo Nation will to allow access by Hopis to Hopi religious sites on Navajo Reservation; j.Navajo Nation must pay post-partition rent; and 4.The Navajo Nation has incurred costs in connection with meeting the ten demands and there are further outstanding commitments, as well as ongoing expenses of mediation, for which there are no Navajo Nation funds available; and 6. The Navajo Nation entered into these negotiations without any preconditions. Moreover, in the first phase of the mediation, the Navajo Nation and Navajo families worked diligently in satisfying ten (10) demands ("demands") set by the Hopi tribe as preconditions to the Hopi tribe beginning any negotiations; the Hopi tribe's demands are attached as Exhibit "A". In order to meet these conditions, among other actions, the Navajo families for the purposes of mediation only, agreed to acknowledge Hopi jurisdiction; the Navajo families, at great emotional and spiritual cost, agreed to dismantle certain religious and community structures; the resources Committee of the Navajo Nation Council promulgated grazing regulations over the Navajo Partitioned Land and the Navajo Nation renewed its guarantee of Hopi access to sacred sites on the Navajo Reservation and agreed to take over restrictive measures to protect certain sites from development. In May 1992, Judge Harry R. McCue (the court appointed mediator) determined that these demands had been successfully met by the Navajo Nation and the Navajo families; and 7.On October 30, 1992 representatives of the Navajo Nation, the Hopi Tribe, the United States and the attorney representing the Navajo families signed the Agreement in Principle for Resolving Issues in Connection with the Settlement Act ("AIP") with the provision that it would need to be ratified by certain federal officials in the United States government, the Hopi Tribal Council, and the Navajo Nation Council. Most importantly, the families themselves would not have to ratify it until much later, after they had a chance to review its terms and the terms of the Hopi lease agreement. The Navajo Nation Council ratified the AIP, subject to specific conditions on November 23, 1992; and 8. The Hopi Tribal Council ratified the AIP on November 23, 1992, and on November 25, 1992 the Secretaries of the Department of Interior and Agriculture ratified the AIP on behalf of the United States government; and 9.Subsequently, the Hopi Tribe developed and proposed a 75-year "residential lease agreement" ("proposed lease concept") which was little more than a concept paper and which lacked critical details including, among other terms, provision providing for the protection of the religious beliefs and practices of the Navajo families. Thereafter, until and through August 5, 1993, representatives of the Hopi Tribe, the Navajo Nation and Navajo families met individually and in groups with the Navajo families to inform them of and explain to them the AIP and the proposed Lease. In various written communications and telephone conference calls with counsel for the Navajo Nation and other parties, Judge McCue directed the Navajo families to ratify or reject the AIP and the Hopi proposed lease concept on or before August 5, 1993, even though the lease concept had never been subject to negotiation, was unchanged despite many concerns raised by the families, lacked the basic elements of a lease, and still failed to address several critical issues; and 10.An overwhelming majority of the Navajo families did not ratify the AIP. The Navajo families rejected the AIP and Hopi proposed lease concept because it made no provision for renewal and other necessary protections and modifications, and did not address religious freedom, cultural needs, or provide a basis for a realistic settlement of the "land dispute". On August 5, 1993, the President of the Navajo Nation, with the Navajo Nation Council, attended a meeting at Rocky Ridge Boarding School, Hardrocks, Navajo Nation (Arizona), called by Judge McCue, along with representatives of the Hopi Tribe and the United States government, to receive the responses and opinions of the Navajo families; and 11. At that meeting, the President of the Navajo Nation, with the authorization of the Navajo-Hopi Land Commission (NHLC- 025-94), offered aa generous alternative proposal for settlement of the United States-Navajo-Hopi "land dispute," which was ratified by the Navajo Nation Council on August 6, 1993 (CAU-56-93); and 12.The Chairman of the Hopi Tribe rejected the Navajo Nation's offer outright, declared that the "mediation is over," and together with the rest of the Hopi representatives, walked out of the meeting; and 13.Subsequently, the Hopi Tribal Council by Resolution H-127-93 declared that the mediation was over and called on the United States to evict the Navajo families living on the Hopi Partitioned Lands; and 14.Part VII of the AIP provides that it is a "Unitary Settlement" meaning that by its terms, the critical provisions of the AIP are interrelated and interdependent and that amendment of any provision relieves the parties of their commitments under the Agreement. The AIP cannot be implemented in its entirely without additional negotiations to address the following problems: a.The AIP and both the original and a later revised Hopi proposed lease concept do not provide specific and adequate protection for the religion and way of life of the Navajo families, which was the principal reason the Ninth Circuit ordered the mediation in the first place, and why the families refused to ratify the AIP and Hopi proposed lease concept on August 5, 1993; b.The AIP has become the focus of intense public opposition, particularly opposition from political officials at the federal, state and local levels, as well as environmental, community and business organizations; c.Congressional leaders have made it clear that it is unrealistic to expect that the federal legislation necessary to implement the AIP would be enacted into law (See Exhibit "B"); d.The owners of the CO Bar Ranch have withdrawn the Ranch from the market, making it impossible for one of the critical provisions of the AIP to be met; e.The original Hopi proposed lease concept submitted to the Navajo families by the Hopi Tribe provided for the unilateral termination of the lease without just cause, did not provide for quiet enjoyment of the leasehold interest and did not provide for renewal; f.The elders and medicine people of the Navajo Nation have made it clear that the sacred site located near the confluence of the Little Colorado and Colorado Rivers, is not to be sold or traded away for any purpose, but is to be left as is, without being developed or exploited, and must remain open to the use of Native American people who have a legitimate religious purpose for visiting it; g.The State of Arizona has formally indicated that it will oppose any transfer of U.S. Forest Service lands as specified in the AIP, but that it will provide, through fair-value sale or exchange if possible, Arizona State Lands if necessary, on the express condition that such exchange be part of a permanent settlement (See Exhibit "C"); h.Despite the agreement by officials of the Hopi Tribe and United States to act in good faith, the harassment of Navajo families has continued, including arrests for cutting firewood, livestock impoundments, "posting" by Hopi officials of Hopi-approved construction by Navajos on the HPL, and surveillance of and nocturnal visits to Navajo families homes by Hopi and BIA rangers and police (See Exhibit "D"); and 15.The United States negotiators worked with the Manybeads plaintiffs and their counsel to outline the specific concerns and objections of the Navajo families to the AIP and proposed Lease, which were the subject of a religious report entitled "Report to the Honorable Harry R. McCue Regarding the Dine' (Navajo) Families Religious Concerns and Suggested Solutions" on December 21, 1993 (See Exhibit "E"); and 16.Judge McCue requested the Hopi Tribe to develop a modified lease proposal to address the specific, detailed and substantive concerns raised in the December 21, 1993 report; and 17.A modified lease proposal called an "accommodation agreement", was provided by the Hopi Tribe on April 6, 1994, but such proposal still did not address adequately the substantive concerns of the Manybeads plaintiffs; and 18.In spite of this, Judge McCue directed that the Navajo Nation circulate "ratification statements" for the Navajo families to indicate whether they accepted or rejected the accommodation agreement, and the Navajo families were told by their counsel, at the direction of the United States and Judge McCue that failure to sign the ratification statement would end negotiations, but that signing the statement would allow negotiations to continue; and 19.In accordance with Judge McCue's directive, the "ratification statements" were provided to all of the Navajo families, except for those families who could not be contacted; and 20.The result was that 287 families replied, of whom 193 responded "yes" (a large number included written conditions or qualifications to their responses, which therefore should not be considered outright "yes" votes), 41 of whom responded "no", and 53 responded by abstaining. At least 30 families could not be contacted and therefore did not respond; and 21.On repeated occasions since September 1994 Judge McCue, United States representatives and the Hopi Tribe declared that the mediation is over and that it is time to implement the AIP and modified proposed Lease. Such statements are directly contrary to the understanding that the Navajo families had when they indicated their acceptance or rejection of either the AIP or the accommodation agreement; and 22.The United States and Judge McCue are now seeking interim implementation of the AIP, including drastic changes to the compensation offered to the Hopi Tribe, however, without corresponding accommodations to the Navajo families; and 23.The United States and Judge McCue, to encourage the Navajo families to support the accommodation agreement, repeatedly promised that the families would enter into immediate further negotiations to address directly their religious concerns, that the federally-imposed construction freeze would be lifted so that their horrendous living conditions could be mitigated, that more grazing permits would be issued, and that federal funds would be made available for housing repairs, improved water systems and major roadways. Six months after the families voted, with the expectation of immediate results, none of these promises have been kept; and 24.The federal government has engaged in a deliberate attempt to "divide and conquer" the Navajo people by insisting that the Navajo Nation k\make a $200,000 payment of interim rent to the Hopis before allowing any assistance to the Navajo families, even though such payment is not contemplated by the AIP. This policy is tantamount to hold the Navajo families hostage so that the federal government can push its own political agenda while escaping its previous commitments and promises; and 25.Navajo Nation Council Resolution No. CAU-56-93, Offering a Comprehensive Settlement to the Hopi Tribe for a Permanent and Generous Resolution of the Hopi-Navajo-United States Land Dispute, has been repeatedly rejected by the Hopi Tribe and is therefore, not considered an outstanding offer to the Hopi Tribe. 26.The Intergovernmental Relations Committee and the Navajo-Hopi Land Commission, on behalf of the Navajo Nation Council, held a series of hearings throughout the Navajo Nation in October and November 1994, receiving testimony from federal, state and tribal officials, as well as from the Navajo families most directly affected by the "land dispute" and the relocation law and have made certain findings regarding the destructive and harmful effects of the "land dispute" and the relocation law (See Exhibit "F"); and 27.At the December 10, 1994 meeting among the Hopi Tribe, the United States, the Navajo families' representatives and the mediator, the Hopi tribe stated that they are willing to consider accepting alternative compensation as settlement and to consider revising the extent of the settlement in the Agreement in Principle. And in the meantime, the Hopi tribe would be willing to meet directly with the Navajo families and to work with the families on housing issues. NOW, THEREFORE, BE IT RESOLVED THAT: 1.It is a fundamental duty and responsibility of the Navajo Nation Council to protect, preserve and defend Navajo religious beliefs, values, practices and culture. Therefore, the Navajo Nation Council reaffirms in the strongest terms possible its unwavering commitment to this duty and to the Navajo people in the context of the "land dispute" and the Manybeads litigation. 2.The Navajo Nation Council declares that forcible or coerced relocation is morally wrong, inhumane, illegal, and a violation of fundamental human rights, and therefore, is and shall and be unacceptable, and that compulsory relocation, the destruction of sacred places, and the threat of forcible eviction, which have been brought to bear against our people, present a fundamental threat to Navajo religion and to the existence of the Navajo People and The Navajo Nation. 3.The Navajo Nation Council further declares that because the federal government's policy of forcible or coerced relocation is directed at the navajo people based on their ethnicity that policy is the same as the internationally-condemned practice od "ethnic cleansing" in other parts of the world, with many of the same devastating consequences. 4.The Navajo Nation Council, because of the gravity of the situation and the threat it presents to the religion and existence of the Navajo people, calls on United States President Clinton, Attorney General Reno and Interior Secretary Babbitt to meet personally with the negotiating team named in section (6) below to receive input on the current situation at the local level wit the affected families. 5.The Navajo Nation Council reaffirms its support for continued negotiations among the Navajo families living in the Hopi-partitioned Lands, the Navajo Nation, the Hopi Tribe and the Unite d States and calls on the United States and the Hopi tribe to immediately sit down with the families to discuss the concerns they raised in their religious report submitted in December 1993, and declares that such negotiations must take place before further negotiations on other issues.. 6.The Navajo Nation Council authorizes the President, Attorney General and Legislative Counsel of the Navajo Nation, assisted by the Navajo-Hopi Land Commission, to continue to negotiate a comprehensive, just and permanent settlement of the United States-Navajo-Hopi "land dispute" with a special obligation to promote and protect the religious rights of the affected Navajo families and to make this matter a priority of the Navajo Nation. 7. The Navajo Nation Council further rescinds Resolution CAU-56-93, Offering a Comprehensive Settlement to the Hopi Tribe for a Permanent and Generous Resolution of the Hopi- Navajo-United States Land Dispute. 8.The Navajo Nation Council finds that the circumstances surrounding the families vote on the accommodation agreement in no way constitute a ratification of the Agreement in principle or the proposed Hopi lease terms. 9.The Navajo Nation Council declares that the Agreement in Principle signed on October 30, 1992, has expired in accordance with its terms and is no longer of any force or effect, and that the Navajo Nation is no longer bound by the specific terms of said agreement through no fault of its own and because of circumstances beyond its control; notwithstanding the foregoing, the Navajo nation Council acknowledges that progress has been made in the mediation to resolve the "land dispute" and that, building on that progress and the principles reached in mediation negotiations must continue. 10.The Navajo Nation Council directs the persons named in Section (6) above to develop a comprehensive settlement package for all the parties, that can be accomplished within existing political and economic constraints. This settlement must address all Navajo-Hopi litigation authorized under the 1974 Settlement Act and the complete rehabilitation of all areas and communities impacted by the Act. 11.The Navajo Nation Council directs the Navajo teams negotiating water rights, resource issues, and rights-of-way with the Hopi Tribe to conform their strategies with the policies and positions of the Navajo Nation Council set forth herein. CERTIFICATION I hereby certify that the foregoing resolution was duly considered at a duly called meeting, at Window Rock, Navajo Nation, (Arizona) at which a quorum was present and that same was passed by a vote of 53 in favor, 1 opposed and 1 abstained, this 13th day of December, 1994. /S/ Nelson Gorman Jr., Speaker Navajo Nation Council Motioned By: Kenneth Nez Seconded By: Benjamin Curtis This resolution was subsequently signed into law by President Peterson Zah, who had the option to veto it. so there it is. until next time, jn