Subject: nanews03.005 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 005 O o o o o O __/_ / ) (___/ / ( (___, 4 February 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, Genie (General Electric) & UUCP email, and UseNet newsgroup alt.native Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters who share our Spirit informed about current events within the lives of those who walk the Red Road. It is archived at the Native American FTP site ftp.cit.cornell.edu in the directory /pub/special/NativeProfs/newsletters; and is being sent to gst@gnosys.svle.ma.us 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 "Old age was simply a delightful time when the old people sat on sunny doorsteps playing in the sun with the children, until they fell asleep. At last, they failed to wake up." __ James Paytiamo, Acoma Pueblo +- -- -- -- -- -- -- -- -- -- -- -+ | 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! A lot of wise and caring letters have been emailed in response to the anger I felt over the injustice I have seen with my Mescalero Brother, Red Hawk. I shared my frustration in the last issue of this newsletter. To all who have written and to all who did not write, but sent prayers, I thank you. Much that was given in these letters has brought some balance back to me, and to Red Hawk. You have given us vision we needed and strength to continue a long walk. The article posted in Usenet alt.native by M.Council about Little Rock Reed's release from the Taos jail also brought joy and hope. I share it with you now. Date: Thu, 26 Jan 1995 10:46:58 -0500 From: "M. Council" Subj: Little Rock Reed is FREE! Newsgroups: alt.native Hey, all, A quick note to let you know that Little Rock Reed was released from imprisonment in Taos, NM on Friday, Jan. 20. Thanks to all who contributed in securing his release! 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 - Little Rock Reed is FREE!(in preface) - Western Shoshone Situation - The Salmon People - USAF to Train over Innu Land - A Time for Reflection - Eagle Feather Story Update - James Duncan - Waste, Water, Sour Gas - Native American Youth Academy /SOSC - Oklahoma Rock Carving Proves Ethiopian Bible - Wabigoon Metis - Poem: Water that is Stopped - Poem: Great Spirit Hear My Words - Poem: Extermination of a Nation(rev2) - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: The Salmon People" --------- Date: Thu, 19 Jan 95 20:32:07 MST From: milo@scicom.alphacdc.com (Michele Lord) Subj: The Salmon People UUCP email [Editorial Note: Sincere thank you to Michele for obtaining permission to repost these stories from Indigenous Women's Network and a prayer of thanks to these ladies for giving these stories to the People] Hi Gary, I thought I'd mail these directly to you and let you know that the magazine, Indigenous Woman, has no copyright. It states: "Our purpose is to increase the visibility of Native Women and empower them to participate in political, social and cultural processes while working toward the betterment of ourselves as Native women and improving the conditions within our communities." I've talked with several women and with the Network office and they're happy to let more people have the opportunity to read the articles as long as the information about the Network is posted with each one. Regards, Michele -------------------------------------------------------------------- >From Volume II, Number 1, Indigenous Woman, A publication of the Indigenous Women's Network. The SALMON PEOPLE: Susanna Santos by Winona LaDuke, Ojibwe I have known her a good portion of my life. Now as I watch her, it is past midnight. She seems dark, tiny, weary. Yes, weary. I never thought I would describe Susanna as such, she has always been taunt as a big cat, in between springs, and in possession of unending creativity. It is not the time of night at all. It is the time on the land, and on her river, the Deschutes. She is wearied, it seems, from the seemingly infinite battles, yet somehow, she smiles at me, laughs again, and reassures me that she is still alive, still resisting. "The people are the salmon." It is that clear. Spanning the Pacific Coast from Prince William Sound to the Klamath River, salmon and people are intertwined through centuries of ceremony, creation stories, sacred sites, sustenance, economics, and ecosystems. 1993's Salmon Summit (Portland) of the West Coast Indigenous peoples brought it home through words and strategies, and as I sit and watch her talk, pace, laugh and cry, I am reminded over and over again, "The people are the salmon... "Celilo or Tixni means the Falls of the Women's Hair," Susanna translates for me , is the heart of Salmon culture on the Columbia River, a location now spanned by the Dalles Dam complex. "That's why I came back to fish. I wanted to dance the salmon, know the salmon, and say goodbye to the salmon. I grew up on the river (the Deschutes) in a tent, so it's not like I went away very long. Now I am looking at the completion of the destruction. The destruction of the salmon by all of them - the Exxon Valdez, Trojan Nuclear Power Plant, Hanford, logging and those dams. Commodities, that's the future of Indian food here. To me, that's the future." Susanna Santos, artist, historian and fisherwoman is from the Tygh band of the Lower Deschutes, a resident of the Warm Springs reservation in central Oregon. Her band today includes a scant 30 families, endangered peoples, themselves struggling to continue their instructions and relationship to the salmon. This past year, some seventeen fish were caught off the scaffolds on the Deschutes. The stories of the people and the fish are not so different. "We are on the brink and we're looking down into the abyss," exclaims Geoff Pampush, director of Oregon Trout, a sportsman and environmental organization which has joined in concern over the salmon. One hundred seven stocks of salmon have already become extinct in the Pacific region, and 89 others are "at risk of extinction." Indigenous peoples speak of salmon as plentiful for as long as people can remember. American scientists estimate that 100 million salmon a year once emerged from the rivers along the coasts of California, Oregon and Washington. Today, these fish are extinct in Southern California, and the remainder of the region produces perhaps 15 million annually, most of them from hatcheries. Stocks, or runs, of salmon are those of a single species that emerge from the same spawning grounds, travel to the ocean together and return to spawn again at the same time. That means there can be hundreds of separate stocks, which the government typically regards as genetically distinctive creatures under the Endangered Species Act (ESA), although there are only five actual species of salmon in the northwest - Chinook, sockeye, coho, pink and chum. Closely related and also suffering in the region are the steelhead and sea-run cutthroat trout. It is no coincidence that virtually every river has a people, each as distinct as the salmon species. Traveling down the "Oregon" coast 150 years ago, starting from the Columbia, one would have found a distinct language at almost every river mouth along the way. Clatsop at the Columbia, then Tillamook and Siletz, Yaquina and Alsea, Coquille, Tututni, Shasta Costa and Chetco. In all there are six families of languages that belong to the land and peoples of Oregon, none intelligible to the others, and all, not unlike the salmon, on the verge of extinction. "At one time, we had 1400 people. Then relocation happened. The government tried to force us to move. Our people kept relocating back to Shugar's Bridge (named after a so-called "discoverer"). My grandmother and her brother hid out in the hills. At night they killed almost everyone. A couple dozen people were hiding out in the hills, there at Sheer Falls. They killed a lot of women..." Today, it seems little has changed. Susanna is, understandably, angry. "There are only two families fishing here on the Deschutes, and they've closed us down. We are still fighting them." She pauses, then continues, "What they are trying to do is genocide. They don't want us to fish and we're a strong matriarchal family. To take away our fishing rights and customs is the process of genocide. Part of that is the self-hatred and racism. Since the destruction of Celilo Falls, men's humanity becomes predatory - every species grasping for the little food left." The listing of the salmon as threatened and endangered, finally, forced the Northwest residents to acknowledge the problem. Years of talk, political and social struggle over forests and owls has left the region keenly aware of what happens when the economic practices of manifest destiny come into conflict with biological sustainability., and more recently, laws like the Endangered Species Act. In response to the congressionally mandated studies, a series of dams were proposed to be built along the Columbia River. The Bonneville Dam was the first dam to be built in accordance with the Corp of Engineers proposals. Construction of the Bonneville Dam inundated the river tribes' fishing grounds from the dam site to above The Dalles, Oregon. In 1939, a settlement agreement was reached between the tribes and the United States relative to the flooding. This agreement, approved by the Secretary of War in 1940, provided that the War Department would acquire approximately four hundred acres of lands along the Columbia River and install ancillary fishing facilities to be used by the treaty tribes. After 20 years, the Army Corp of Engineers had provided 40 acres of "in lieu" sites, not 400. One of the sites - Lyle Point - is now the subject of a major confrontation between developers and Indians. Unkept Promises and the Future Environmentalists argue that more water needs to be released according to the schedule of the salmon, not according to the electricity demands of the aluminum companies. Some go further and insist that the only way to save the Columbia River Salmon is to pull down some of the great dams. In a late Spring ruling by the 9th Circuit Federal Court judge, Malcolm Marsh, the federal government will have to do more to care for the salmon of the Northwest. Ruling in favor of lawsuits brought by Idaho, Oregon, Indian tribes and environmentalists, declaring that the National Marine Fisheries Service and the Bonneville Power Administration had violated the Endangered Species Act, March required the federal agencies to make some dramatic changes. Susanna waits to see, one eye on the river and one on her canvas. It is a macabre scene. Against the stark background of hills, power lines, and nuclear power plants, Yakima Indians are tending fish in cooling ponds at the Hanford Nuclear reservation in Washington State. A facility battled for years by Yakimas (on whose treaty land the facility was constructed) and environmentalists. Hanford is the single largest source of radioactive contamination in the region. More than half a million Chinook salmon smolts are being released into the river in this project, fish which have tested free of radio-nuclides. Throughout the Northwest, many runs are now so depleted that some Washington treaty tribes are having to purchase "farm fish" for their annual First Salmon Ceremonies, an event of central cultural importance to Salmon Peoples. "These fish are our hope," says Jerry Menick, Yakima Tribal Chair. "They (the ones reared at Hanford) are our future. If the salmon survive and return to spawning the Columbia, we may again someday have a real harvest." Works in Progress It is a time of ultimate ironies. I wander through Susanna's house, into her bedroom and studio. At my home, her paintings fill my walls with vibrant colors. Today, I look at her newest works in progress. All of them are dark, filled with shadow, pain. There is a painting of a white man caught in a fishing net, one of the impacts of "ecotourism." Susanna's family was on their fishing scaffold when the white man came down the river, "drinking and partying." She saw him drown. The man was in a party of river rafters, who like so many others, whitewater down the river whenever they feel like it, Indians fishing in ceremony or not. "In the drowning, he violated us by rafting down the river in front of us. That's like a person opening the doors of the longhouse. I might have pulled him up, but it would have torn my arm off." She sighs, then gives a disgusted look. "I pulled his shorts up in my net." To the north of her on Lyle Point, a familiar battle between Indians and affluent developers rages. Seventy miles east of Portland, fishing scaffolds at a so-called "in lieu" traditional fishing village on the Columbia River have become inaccessible as gates walls and utilities push through for a housing development. Some 33 half-a-million-dollar homes are planned at Lyle Point by developers from the Columbia Gorge Investor Limited Partnership. Columbia River fishing people call the area Nanaimi Waki Uulktt and vow to resist the development, and expansion of a wind surfing area, in their traditional territory , so-called "in lieu" sites (the meager 40 acres) guaranteed after the big dams devastated the traditional sites. "I have fished here forever, through my ancestors," says Margaret Palmer, a member of the Yakima Nation. She stands by an ancestral fishing scaffold, where she has staged an encampment to protect her fishing rights along the Columbia. Margaret and other tribal members find the 100-foot allotment provided by Lyle Point developers as access to fishing sites, unacceptable. "This is where the fish come to give up their spirits. It is a sacred place," she explains. "I will not come here to fish for my family next to tennis courts and the swimming pool of a luxury home development." I look at Susanna's artwork again. The dark shadows punch me in my gut. Susanna breaks into my thoughts. "I am just boiling inside. I want to explode. I have to tell these stories in my paintings. As an artist, I have to take responsibility to rid myself of this pain, and the impact on the people who are seeing it. I don't always live in this world. I live in the other world." "Nothing can prepare you for the death of the Salmon," she says. "It couldn't. What are we going to do? The fish is the spiritual food, the brain food, and without it that fish, that food, the elders are going to die. They are now. I feel like we are going through another cycle of genocide, suicide and all that. Now is the calm before the storm." "That is why I paint. I am trying to document history. To document us. To document we are alive. We're going to protect sacred lands and other sacred places. I have to paint all that I am seeing. The things we are doing 50-100 years from now, they are going to have an impact, long-lasting effects. We are going to host an After the Salmon Summit. That's what we have to do." "how you live and conduct your life is a part of the solution. Only when men start to respect women is it going to happen." She has an intergenerational hope, a hope for the time ahead, and, a sense of sureness that she will see it. "I want to see a land base back, a living band of people. I won't settle for anything else in my lifetime. You can't make compromises anymore. You can't settle for less." -30- Indigenous Women is an official publication of the Indigenous Women's Network, a continental and pacific network of women who are actively involved in work in their communities. IWN emerged from a gathering of around 200 Indigenous women Yelm, Washington in 1985. Women came from the Americas and the Pacific to tell their stories, present testimony as to conditions, and to look for strategies and alternatives to make a better future for our families and communities. We discussed the issues of political prisoners, land rights, environmental degradation, domestic violence, health problems and other concerns which are pressing in our community. We learned from each other and we found courage in the experience. We wanted to continue this work. Four years later, the Indigenous Women's Network was formally organized by a group of women who were committed keeping up the links between women working in their communities, and finding a way to strengthen that work. Our philosophy is to "work within the framework of the vision of our elders," and through this process, to rebuild our families, communities, and nations. This publication is one part of that process. The Indigenous Women's Network is a membership organization comprised of Indigenous women (voting members) and others who are interested (supporting members). Membership dues are $15 annually for voting members and $25 for supporting members which can be an organization or individual. Both receive periodic updates and our publication which is intended to appear at least two times a year. Membership information can be obtained at: Indigenous Women's Network P.O. Box 174 Lake Elmo, MN 55042 612-777-3629 Indigenous women are invited and encouraged to submit articles, poetry and artwork/graphics within the visions of this magazine. Please do not send originals and include stamped, self-addressed return packaging for your items if you wish them returned. Editorial and production collective: Nilak Butler, Lea Foushee, Marsha Gomez, Winona LaDuke, Ingrid Washinawatok-El Issa, Renee Senogles, Lisa Bellanger. Contributing writers and artists: Katsi Cook, W. Stolzenburg, Rosalina Aida-Hernandez-Castillo, Susanna Santos, Kerri Vera, Sue Erickson, Carol Craig, Esther Yazzie, EK Caldwell, Catie Giles, Joy Blue Bird, John Trudell, Winona LaDuke --------- "RE: A Time for Reflection" --------- Date: Sat, 28 Jan 1995 12:01:56 -0800 From: wpowell@ccmail.sunysb.edu Subj: A time for reflection... For those who have not heard the news, I thought I would pass this along via the electronic moccasin telegraph. Allan Houser has gone to be with the ancestors recently. Allan is a sculptor of great talent and popularity, his is the sculpture Offering the Great Pipe that is at the US mission to the UN here in NYC. His work is all over the place, I have seen it at the Smithsonian and the Met I believe. Allan is (I believe) of the Apache nation, Chiricahua. His work represents some of the best known of our NA artists in the whole world. Allan Houser's work, I have heard those who know say, is some of the work that has brought attention and opportunity to many of our artists. I hear also he was a great person. I submit this with respect and a touch of sadness, and pay respect to a great artist and fellow human. --------- "RE: James Duncan" --------- Date: thu, 26 jan 95 22:34 est From: "Steven C. Schiavi" <0005408096@mcimail.com> Subj: James Duncan UUCP email to: gary night owl smith I received a form letter, part of a mass mailing, the other day. it was from a man named James Duncan. In it, he describes his blood, his quantum, his conception, his birth, his visions, the famous and mysterious people he has met. He goes on to describe his "trail of joy, the return". this is walking the Trail of Tears backwards. Mr. Duncan says many nice things about bringing the people back together, and laying "down the arms of hatred, mistrust, and jealousy". But he also says "it is because all too many of us have chosen to walk our own paths that we are where we are today". He goes on to say "it is time for all my brothers and sisters to join me on the path of the good red road". Following one's own path...the path the Creator has laid out for one, discovered through vision, prayer and dream...is the essence of all I under- stand to be Indian. Those of us who walk the Good Red Road will find each other, regardless of blood, quantum or any other obstacles. "Follow the leader" is not a game I care to play, with Mr. Duncan or anyone else. Our elders are elders because they have earned the respect of the People. They don't have to send out letters proclaiming their visions; if we are to share in those visions, we will be in the place at the time when it is right that it be so. I have no intention of judging the visions of another. That is between an individual and the Creator. But I do have every intention of questioning how Mr. Duncan, or anyone else, expects the rebirth of the Sacred Hoop of all the nations to take place by expecting everyone to act as white as possible? Mass mailings and support groups and requests for money...this sounds more like tel evangelism than it does like the Red Road. I fly from anyone who proclaims them self to be anything. If the Indian People need another (and more successful) Tecumseh, The Creator will send one, and do it in such a way that no one who is Indian will need to question the ethics or methods of this person. Judgement is for The Creator. But we all have the right to an opinion; and this has been mine. I have said that I am of two minds about everything. I must now qualify that and say, "everything but this". Two minds, but always one heart, and one Spirit. Wado Rainbow Walker --------- "RE: Native American Youth Academy /SOSC" --------- Date: 31 Jan 1995 01:44:54 GMT From: JKHT97A@prodigy.com (Catherine Windsor) Subj: Native American Youth Academy /SOSC Newsgroup: alt.native The Youth Programs Office and the Native American Student Union with the assistance of interested individuals on and off campus of Southern Oregon State College in Ashland, Oregon, are at the beginning of putting together the first Native American Youth Academy for native american students in Oregon. The program is the concept of Dr Jean Maxwell, Professor of Anthropology of the School of Social Science and Education at Southern Oregon State College in Ashland. The first Academy will hopefully be this summer on the SOSC campus. She is working with the college, students, native american residents in the Valley and around the State. Any input, documentation on similar programs or wisdom from the elders will be appreciated. The students are of junior and high school level and the program will encourage students to continue their education into college and consequently a degree. Dr Maxwell is working with Carol Jensen, Director of Youth Programs at SOSC but you can e-mail your offerings of information and assistance to Dr Maxwell at the following: maxwell@wpo.sosc.osshe.edu ; please let her know who referred you (see below). If you have questions for me, please e-mail me directly. Thank you all in ad- vance for your help in helping us help our children and our people. Walk in beauty, Catherine Windsor (Choctaw) JKHT97A@prodigy.com --------- "RE: Oklahoma Rock Carving Proves Ethiopian Bible" --------- Date: Sat, 28 Jan 1995 22:14:47 GMT From: meus0001@maroon.tc.umn.edu (William E Meuse) Subj: Oklahoma rock carving proves Ethiopian Bible Newsgroup: alt.native There is a rock carving on the Cimmarron Bluffs in Oklahoma. I have read about it in the book, America B.C. The inscription is in two languages, which have been determined (see the book) to be Canaanite (Phoenician) and Celtic (Ogham). It is the word for the same thing in both languages: "Whites". The interesting thing about this is that according to the Book of Jubilees, which is known only through the Dead Sea Scrolls and also the Bible of the Ethiopian Orthodox Church (The oldest branch of Christianity, which never passed through European hands) the whole Earth was divided around the time of the fall of the Tower of Babel among Noah's 16 grandchildren. The boundaries given specify that the line separating Ham's land to the South from Yafiet's land to the North ran due West from "Gadir" i.e. Gibraltar. Also through the Mediterranean: Ham received Africa and Yafiet Europe. Since Gibraltar is on the 36th parallel, a line running due West does not strike land until it hits Albemarle Sound, North Carolina. Yet Jubilees clearly details how within Ham's inheritance, the sub-portion "on the sea" falls to Canaan, while within Yafiet's inheritance, the sub-portion "on the sea" is given to Moshakh. If you guessed that this line crosses the Cimmarron cliffs where the word "whites" appears in both Canaanite and Ogham, you'd be right. The descendants of Moshakh were not the Celts, but evidently knew them. Their name is seen in Massachusetts, the oldest land, also in the Tsenakomakan (Powhatan) word MONSHAKWATUHW meaning Heaven an the Linneelinapie (Delaware) have a similar word for Heaven. Other groups in Moshakia include: Wabenaqodee & Meegmagheek, Wingandaghwa (Pimlico), Shawania, Anishnabiewakee, Tseehistano, Seekseekia, Heenono'eyno, Nieheeyowa. There was also an Anatolian tribe called Mushki who disappeared early in history (Though some groups in x-Soviet Georgia claim descent from them too) around the time of the Hittite Empire. The trail of "Sea Peoples" leads from them to Cyprus, Crete, the Aegean, Sicily, Etruria, North Africa, and Iberia, preceding the general rush of pioneers from the Middle East across the virgin seas. By the way - Jubilees also chronicles how Canaan was the first to break the treaty by settling in Palestine. But the abundance of Canaanite, Phoenician and Carthaginian inscriptions found in both North and South America indicates that they did indeed find their inheritance "on the sea". Later admixtures of blood made the "whites" distinction less easy to distinguish - hence all are called "Indian" including other groups that found their way across the Pacific or even from Wales. --------- "RE: Wabigoon Metis" --------- Date: 95/01/30 18:13 From: Suzan Horovitch (a.horovitch@genie.geis.com) Subj: Wabigoon Metis GE Electronic Mail I have gotten the phone number for the Wabigoon Metis Abor. Dev. Corp AND permission to use the article. The following article is reprinted from COGNITION: The Voice of Canadian Organic Growers (Winter 1995) with the kind permission of both the editors of Cognition and the author. ( Article slightly edited for length). CERTIFIED BLUEBERRIES AND CRANBERRIES PROMOTING SELF SUFFICIENCY IN NORTHERN ONTARIO By: Lorne C. Mitchell; General Manager of the Wabigoon Metis Aboriginal Development Corporation Submitted by Brave Star The rugged area of Northern Ontario from Lakes Superior and Nipigon to the Manitoba border has a short growing season, extremely cold winters and hot summers - conditions that aren't conducive to many cultivated crops. Wild blueberries, however, grow in such profusion that for years people from far and wide would flock to the area each summer to cash in on the harvest. Unfortunately, there was little or no economic benefit to the community. In 1989 the local aboriginal people decided to take control of this valuable resource. Today, over 90% of the money generated by the blueberry harvest stays in the community and self-sufficiency is starting to become a reality. The Wabigoon Metis and Aboriginal Development Corporation, a community based and owned company represents aboriginal harvesters from Wabigoon and the surrounding area. any or all profits are used to generate further economic ventures which will create employment for aboriginal people of Wabigoon and the surrounding area. The products harvested - blueberries, cranberries and beginning this year mushrooms ( chanterelles) - all grow naturally in the forests. Except for closely monitoring the crops in spring and early summer to determine the extent of the harvest, nothing is done either to enhance the crop or to control natural vegetation; nature alone dictates the outcome of each crop. All of our products are advertised as OCIA certified, so we monitor any use of chemical spraying in the area, either by logging companies or the Ontario Ministry of Natural Resources to ensure that none of our crops have been contaminated by such practices. The blueberries are harvested by hand and if need be, a fanning mill is set up at camp to ensure that they are cleaned before they are shipped to the marketplace. The blueberries are weighted and packaged at the harvesting camp. the camp is set up right in the bush; it is not uncommon to have sixty to eighty people participating in the harvest. The blueberries are marketed mainly in Winnipeg, Manitoba, in a joint effort with Neechi Foods, an aboriginal cooperative store within the city. We are also involved with different farmers' coops in Manitoba. The Mennonite Central Committee of Manitoba assists us with marketing and sales. As of 1994 we expanded our market area into Thunder Bay, and next year we hope to increase our volume of business there. Highbush cranberries grow along rivers and creeks and are ready for harvest around mid-September. The first year the cranberries were harvested commercially was 1993. People went out to the picking sites and brought the cranberries back to the walk in freezer plant. After being weighed put into freezer bags and frozen, the cranberries were then shipped to Wabauskang Wildfruits to be used for product development. Five thousand pounds of cranberries were harvested as part of a pilot project in a joint effort between the Wabigoon Development Corporation and Wabauskang Wildfruits. Last year, approximately three thousand pounds ripened earlier than expected. The overripe berries attracted bears that trampled over the bushes to get at them. Work will continue with this product to determine whether or not it will generate future growth for the community. The Development Corporation works together with companies in other communities in developing other products from the forests and lakes. Wabauskang Wildfruits , situated on the Wabauskang First Nation, is producing blueberry jam, blueberry leather and a fruitbar, and is also working towards developing jelly from the highbush cranberries. Kagiwosa Manomin, located on the Wabigoon Lake first nation, is working with wild rice and has also developed wild rice mixes. Skaatge Saigaygun Inc. on the Shoal Lake #39 First Nation, is presently working to develop a granola bar using dried blueberries, popped manomin ( wild rice) and maple sugar as well as various types of popped manomin. together we have formed the Anishnabe Weeschikewin Alliance in an effort to develop a whole line or organic food products from the forests and lakes in our region. --------- "RE: Poem: Water that is Stopped" --------- Date: 24 Jan 1995 13:23:05 -0600 From: turtle@aicap.s21.com (Turtle Heart) Subj: Water that is Stopped Newsgroup: alt.native Sitting in the waters the old one tied a cord tied it up with knots singing his dreams as he sat there there it is somewhere in there the medicine you were weeping for yes there is plenty of it yes many have cried thinking it was lost the sky has followed itself into his arms he has allowed himself to depend upon the clear sky it may be just as I have said that he was there gathered with the sky counting his knots each time that you wept counting the medicine that is there i know how to speak clearly Tobacco Indian -- _________________________________________________________________ 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: Poem: Great Spirit Hear My Words" --------- Date: Tue, 10 Jan 1995 06:40:07 -0800 (PST) From kibby@scs.unr.edu Tue Jan 10 06:39:38 1995 Subj: "Great Spirit Hear My Words" UUCP email "Great Spirit Hear My Words" Great Spirit Grandfather These Words are for you, For father Sun, Grandmother Moon, To the Four Winds, To Mother Earth, To all my relations. Great Spirit Grandfather, Look down upon Your people, For we are humble Before you. We seek your guidance, So that we your people May walk forever In a proud manner Before you. Great Spirit Grandfather, You gave your people The breath of life, So that we may live With dignity and pride, To always know And understand That life was meant for us Your most humble Traditional people, And all that Was Created And given The breath of life. Larry Kibby kibby@pogonip.scs.unr.edu --------- "RE: Poem: Extermination of a Nation (revision2)" --------- Date: Mon, 30 Jan 1995 15:15:48 -0700 (MST) From: lizfrost@carina.unm.edu (lisa frost) Subj: extermination of a nation (revision2) UUCP email Dear Gray, I had another revision of this poem, and didn't know if you were still interested in using it. I also wanted to explain its origin. I had the fortune of going out to Canocito (little navajo, chimney rock) and speaking with a wonderful named Leon.... 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 longwalk inbetween from their voices, their souls and their hearts their prayer their song it resonates and the earth and the universe know and with our hope the rest of us join in the song --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/01/27 23:15 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 February 5-11 PEPELUALI (February) (Kau-lua) 5 For every ending, there is always another beginning. 6 We were not the first in this land: the Gods, ke akua, were here before us. 7 Before you throw a stone, pohaku, ask whose spirit dwells in it. 8 To care for the land is an act of worship. 9 Our seasons are the cycles of the moon, mahina, and the stars, na hoku. 10 Ask the Gods before taking from the land; ask not to take from Pele, for what is hers belongs to no other. 11 To a place of worship, a heiau, always bring a gift of stone. (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, 2 February 95 08:00 -0500 From: Janet Smith (Evening Star) (jans@genie.geis.com) Subj: Upcoming conferences and powwows not previously posted to Mailing Lists NATCHAT or NATIVE-L GE Electronic Mail =POWWOWS= From: EIRP News Subject: Elders Gathering Original Sender: drheault@trentu.ca ** TWELFTH ANNUAL ELDERS' AND TRADITIONAL PEOPLES' GATHERING ** "FAMILY GROWTH THROUGH OUR ELDERS" WHEN: FEBRUARY 17, 18 & 19, 1995 WHERE: TRENT UNIVERSITY, PETERBOROUGH, ONTARIO, CANADA Boozhoo! It is again our great honour to present this year's Elders' Gathering. There will be 17 Elders this year, each presenting a lecture and/or workshop on different Native issues: _Avis Archambault_ is a Native American; Lakota/Gros Ventre from Ft. Belknap, Montana. This Elder is a Traditional Treatment Practitioner and she pioneered the "Talking Circle". _Ernie Benedict_ is from the Akwesasne Mohawk Nation. He is a much sought after speaker on culture and tradition. _Marie Campbell_ was born on a trapline in Northern Saskatchewan. She is the author of _Halfbreed_ and deals with race relations, community development and creative writing. _James Carpenter_ is a member of the Attawapiskat First Nations (James Bay Cree). For the last 20 years he has been involved in working with youth, being an advisor and teacher of traditions, and organizing festivals and ceremonies. _Barbara Clifton (Alaist)_ is the Hereditary Chief of the Ganada Clan (Frog Clan) in Gitwangak, B.C. _Dave Couchrene (White Sun Man)_ of the Eagle Clan is a spiritual leader of the Anishnabe Nation. _Raphael Fireman_ lives in the bush country of James Bay. He will speak to us about the medicinal properties of plants and survival in the bush. _David Gehue_ is a wise man, a medicine man, a healer. From Nova Scotia, he speaks of the traditional way of life and healing. _John Hookimaw_ is respected as a spiritual leader and mediator. He is a member of the Attawapiskat First Nation. _Edna Manitowabi_ is an Odawa-Ojibwe from Wikwemikong, Manitoulin Island, and is the Head Woman of the Eastern Doorway of the Three Fires Midewiwin Lodge. _Janice Longboat_ is of the Turtle Clan from Six Nations and is a member of the Cayuga Nation. She is experienced in the use of herbal medicines. _Sylvia Maracle_ is a member of the Wolf Clan, Mohawk Six nations Confederacy and a member of the Tyendinega First Nation. She is active in education development affecting Aboriginal peoples in Ontario. _Sara Smith_ is Mohawk of the Turtle Clan and has the great gift of her Nation's Oral Teachings. _Chief Jake Thomas_ is an Hereditary Chief of his Clan amongst the Iroquois Nation. He is a carver, translator and consultant on Iroquois language. He recently published _Teachings from the Longhouse_. _Michael Thrasher_ is a Metis from Alberta. He has a great background in the Medicine Wheel, and has worked with orphans and prisoners as well as drug and alcohol consultation. _Rachael Uyarasuk_ comes to us from the NWT. This is only the second time that she has come south in her life. _Shirley Williams_ is a member of the Bird Clan of the Ojibwe and Odawa First nations. She has lectured across Canada promoting language and culture and is now asst. prof. at Trent University. <*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*> Workshop registrations will start each day at 8:30 am, with the opening ceremonies at 11:30 am Friday, Feb. 17. Registration can be done upon arrival at the University. weekend daily adult $50 $30 students/seniors $35 $20 Children $25 $10 Socials are included in Weekend Workshop rates. Otherwise the socials are $5 each. On Friday night we will have Tom Jackson (North of 60) performing at the Memorial Centre. $10 at the door. Cheques and money orders payable to: (Make cheques out to TRENT UNIVERSITY) Dept. of Native Studies Trent University Otonabee College Peterborough, Ontario K9J 7B8 Canada attn: Kathy Fife For further information please contact Kfife@TrentU.ca or call (705) 748-1443 I hope that many of you will be able to take the time out to visit us. We are now the largest Traditional Gathering in North America with 2000-5000 people coming for this occasion Miigwech, D'Arcy Rheault ============================================================================ This information provided courtesy of the Extension Indian Reservation Telecommunication Project and EIRPnews: pablob@coopext.cahe.wsu.edu ---------------------------------------------------------------------------- ============================================================================ From: EIRP News Subject: Rainwater Sweetheart Pow-Wow ************************** ~~~~~~ RAINWATER SWEETHEART POW-WOW ~~~~~~ ************************** When: Saturday - February 11th Noon until Midnight Where: Puyallup Tribal Hall Puyallup Tribe GRAND ENTRY 1PM AND 7PM ----------------- HOST DRUM: EAGLE DANCER MC: TONY MCGRADY WHIP LADY: RIKKI JACOBS Jackpot Owl Dancing and other Fun Events planned for the day!!! COASTAL DRUMS *** Please bring a Coastal Song or Two and a Story to Share from Noon to 1 PM. ***** Help Teach Our Children Their Heritage ***** For more information call 360.273.9182. Ask for Woody. --------------------------------------------------------------------------- This event is alcohol, drug & violence free. No bad attitudes will be invited or tolerated. --------------------------------------------------------------------------- =========================================================================== This information provided courtesy of the Extension Indian Reservation Telecommunication Project and EIRPnews: pablob@coopext.cahe.wsu.edu --------------------------------------------------------------------------- =========================================================================== From John Blackfeather Jeffries' Quarterly NC/SC Powwow List: Feb 25 Native American Pow Wow, N.C. School of Science & Mathematics, Durham, NC Info: 919-206-9401 (nights/evenings) Note from Evening Star: This annual event was the first Pow Wow I ever attended. It's indoor (school gym), VERY crowded, represents most (if not all) NC tribes. GOOD people there and I recommend it highly. Feb TBA UNC-Greensboro, Greensboro NC. Traditional Native American Cultural Festival and Pow Wow. Info: 910-334-5132 From _News From Indian Country_ Feb 9-12 Seminole Pow Wow, Hollywood, FL Info: 305-584-0400 Feb 10-12 Lincoln's Birthday Pow-Wow, 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: 401-421-0888 Feb 11 3rd Early Spring, Tahlequah, OK Info: 918-456-5740 Feb 11-12 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, Will Powell, Steven C. Schiavi, Larry Kibby, Winona LaDuke(Indigenous Women's Network) via Michele Lord, M. Council, Turtle Heart(mending the Sacred Hoop with Song Poems), Janet Smith, Alan Dixon, Catherine Windsor, Suzan Horovitch, Larry Innes(Press Release), Tina Stinnett, William E Meuse, People's Voice Newspaper, Editor: Kimball Cariou(Permission with Credit) --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ all items below this line have already been distributed by our brother, Jay Brummett, via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Western Shoshone Situation" --------- Date: Mon, 16 Jan 1995 01:52:00 -0500 From: adixon@web.apc.org Subj: Western Shoshone Situation Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) This is a report from an exploratory team sent by Peace Brigades International (PBI), North America Project to investigate the situation of the Western Shoshone. The information here may be reprinted in whole or in part without prior consent, so long as PBI is given as the source. For more information about PBI, contact in the US: in Canada: PBI-USA PBI-Canada 2642 College Ave. 192 Spadina Ave., Suite 304 Berkeley, CA 94704 Toronto, ON M5T 2C2 (510)540-0749 (416)594-0429 e-mail: pbiusa@igc.apc.org (416)594-0430 (fax) e-mail: pbi@web.apc.org The Dann Sisters and the Situation of the Western Shoshone The story of two elderly Western Shoshone women who resist the U.S. government and insist on their right to graze livestock on aboriginal Shoshone land has received much attention nationally and internationally. In Oct 1994, PBI's North America Project sent an exploratory team for a visit to find out more about the Western Shoshone struggle. Together, Alain Richard, Ulli Laubenthal, Jack Ross and Carmen Fraser travelled hundreds of miles throughout Nevada to introduce PBI, to listen to the stories told by Western Shoshone and non-native people and to report to the NAP committee on the potential for PBI involvement. This is the story of a First Nation's revived struggle for existence and sovereignty, confronting powerful financial and political interests. Some Historical Background Before Europeans came to America, the Shoshone numbered about 60,000 and lived throughout a large area extending from what is now Southern California through Nevada into parts of Idaho and Utah. They travelled widely during the summer to hunt and gather, but would spend the dry winter in clan groups around various springs. In the spring and fall, representatives from all the clans gathered together - these were spiritual gatherings as well as meetings for decision-making. After the European conquest of the Americas, Shoshone lands were first claimed by Spain and later Mexico. In 1848, after the United States defeated Mexico, Shoshone territory came under official control of the United States. Discovery of gold in 1848 in California caused a westward migration of european settlers, who travelled directly through Shoshone territory. In seeking to negotiate with the various Shoshone peoples, the U.S. divided the Shoshone people into five groups - the Western, Eastern, Northwestern, Lemhi and Goshute - and signed treaties with each group in 1863. The Treaty of Ruby Valley was signed between the Western Shoshone and the United States, allowing safe passage of US citizens through the territory. The treaty also allowed railroad, mining and timber activities. According to the Shoshone, when the treaty was signed they did not imagine that so many people were going to come and live on their lands. They also say that the treaty contained many words which they did not understand and which did not exist in the Shoshone language. For the US, however, the treaty was a signal to begin the exploitation of the region's resources. Minerals were discovered and mining began. The bull pine and juniper forests which had been thick were cut down to construct the mines. The railroad was built through Nevada, for which the government sold off large amounts of land. Following the Civil War, soldiers who hadn't been paid were given land in the west to begin homesteads. The railway also sold some of its land to farmers. The remaining land was designated as public lands under federal control, administered by the Bureau of Land Management (BLM). Today this still makes up 85% of Nevada's lands. Alongside of this process, the Euroamerican ways of life, beliefs and laws became the dominant culture. Europeans settled near the springs where Shoshone homes had been, causing the Shoshone to become homeless. Many Shoshone were forced onto reservations. Yet, by scattering when US soldiers came to round them up, many of them were able to remain on their land. Some started living in colonies near the towns established by whites, while others congregated around ranches. The Indian Reorganization Act of 1934 forced the Indians to establish a new form of government known as the IRA system and assigned the U.S. as trustee of the reservation lands. Because not all Indians lived on reservations, only a part of the Western Shoshone came under the IRA governments. With the traditional settlement patterns changing and pressure from a series of U.S. laws, the clan system, a primary basis for Shoshone government, was slowly lost. In 1946, the U.S. passed the Indian Claims Commission Act. It was designed to clear up any outstanding land title disputes with respect to the Indians and to pay for the land that had been taken from them and damages done to them. It was under this Act that the Temoak Tribes, a group within the Western Shoshone, filed a land claim to obtain payment for their land. They were heavily criticized by other Shoshone tribes because the Western Shoshone had never ceded their land, either through a treaty or through losing a war. However, the Indian Claims Commission (ICC) determined that the land had been taken - by gradual encroachment of whites. This finding allowed the ICC to choose 1872 as the year the encroachment process was completed and establish the value of the land at the time of its taking. By the time the government was ready to pay the Shoshone at 1872 prices, the Shoshone were determined to refuse any money and maintain their title to the land. In 1979, the government transferred $26 million from the Treasury to the Secretary of the Interior, who accepted the money "on behalf" of the Shoshone as their trustee. The Shoshone appealed this action, but the court ruled that the transfer of money represented payment and therefore, the Western Shoshone had lost their rights to the land. In 1982, traditional government of the Western Shoshone was formalized as the Western Shoshone National Council (WSNC). The Council consisted mainly of traditional tribes and bands not recognized under the IRA system, but included some IRA governments and offered participation to non-represented Shoshone. In striving for recognition as the government of an independent nation, the Council circulated a declaration of sovereignty, issued its own passport, appointed marshals and an envoy in Europe and began to hold gatherings at the Dann Ranch. Chief Raymond Yowell is the current Chair of the WSNC. In the non-native community, a movement called Wise Use has been growing among Nevadans and residents of other western states to gain local control of public land from the federal government. People feel resentment toward the federal government which dictates from afar how they should use their land. Mistrustful of outsiders - some counties have formed citizen groups to control immigration from the south - this movement's position relative to the Shoshone struggle for sovereignty is unclear. Currently, consultations are taking place between the U.S. government and the different Shoshone bands and tribes about how to settle the land rights question. The negotiations are held in secret, and while the government mostly wants to talk about the distribution of the money they set aside, Shoshone leaders insist that they want to talk about land. However, many Shoshone individuals, who do not believe they will get the land back anyway, would be willing to accept the money to relieve difficult economic conditions. The Dann Case Carrie and Mary Dann are the leaders of the Dann Band in Crescent Valley, Nevada. They live on the Dann Ranch, which has cattle and horses that graze on the surrounding land. In October 1973, the BLM (Bureau of Land Management, administrators of federal lands) sued the Danns for trespass, for exceeding their grazing permit by 332 cattle. The permits issued by the BLM are for a certain number of animals and months per year. Having more animals for a longer time or grazing outside the official grazing season is considered to be "over grazing". As there are few fences and no particular places for each rancher's cattle, over grazing is not determined by the state of the land, but rather the politics of land ownership. >From 1974 to 1991, the Dann case went through many courts. The Danns maintained the land they used had been recognized under the Treaty of Ruby Valley as Shoshone aboriginal territory, and challenged the U.S. to prove its ownership of the land. After many contradictory rulings and appeals, the case ultimately reached the Supreme Court which ruled that aboriginal rights had been extinguished. At that point, Carrie Dann says she has lost all faith in the American court system and decided on peaceful resistance. According to Chief Raymond Yowell, Chair of the WSNC (Western Shoshone National Council), the Dann case has become a test case for the Shoshone's rights to the land. Recently, the WSNC established a national security zone around the Dann Ranch, and formed the Western Shoshone Defense Project (WSDP) to protect it. Most of the volunteers in the WSDP are non-native supporters, but they follow the leadership of native people. The volunteers are committed to nonviolence, which they define as not being aggressive and not hurting people. In 1988, the Alves family bought the neighbouring Dean ranch, where they raise quarter horses and have cattle. Maynard Alves has sued the BLM to force them to take action against the Dann sisters, because of their over grazing of federal land and his own private land. According to Alves, he has been forced to feed hay to his cattle and horses, which is very expensive, and has also had to take on different jobs to earn extra money. He feels caught in the middle of the conflict, and did not know about the conflict when he bought the ranch. Recent Chronology of Events In June 1991, the BLM sent a notice to all livestock permittees saying that all non-authorized livestock could be impounded within 30 days. Between November 1991 and February 1992, the Danns through a contractor gathered about 1800 horses and sold them. The BLM later gathered another 161 horses. On April 10, 1992, the BLM tried to confiscate 25 head of Dann cattle that were grazing before the beginning of the official grazing season. When the cattle were gathered in a corral to be loaded on a truck, Carrie Dann got into the corral, so that the cattle could not be driven onto the truck without risking harm to her. After some negotiation, BLM District Manager Rod Harris gave the order to release the cattle. Later, he was heavily criticized for that decision, which he says was made out of a concern for Carrie's safety. On November 20, 1992, the BLM rounded up 269 horses in Crescent Valley. Many federal police were present when they tried to leave with the first load of horses. Clifford Dann, the brother of Carrie and Mary, poured gasoline over himself and threatened to set himself on fire if they did not turn the horses loose. An ensuing scuffle to separate Dann from the lighter resulted in gasoline getting on a police officer, and in Clifford being hurt. No fire occurred, but Clifford was convicted in federal court of having assaulted a federal officer and spent nine months in jail before being released on probation. The WSDP says that in the case of another round-up, its task would be to stop the BLM from taking away cattle or horses until the Dann sisters or Chief Raymond Yowell could arrive to negotiate. They are concerned about the possibility that the BLM might come with a lot of police again and use violence to take the animals away. In April 1993, a BLM pickup with three people drove on a road 6-8 miles north from the Dann ranch. They were stopped by two cars from the WSDP, and asked about their business. Being outnumbered by people who appeared strong and determined, the BLM people chose to avoid a physical confrontation and drove away. They were followed for several miles. There have been several other reports of Dann supporters confronting people telling them to get out, and threatening them. At one point, Maynard Alves was confronted by Dann supporters, and fired his automatic gun in the air. We understand that both the BLM and the Danns and their supporters are concerned about possible acts of violence around the Dann case. Yet, independently from each other, both Rod Harris, District Manager of the BLM, and Carrie Dann made the statement that this whole issue was not worth hurting or killing a single person. The BLM employees we met with do recognize that it is not possible to resolve the local problem without resolving the source of the problem. But they are not authorized to deal with land rights issues, and their regulations impede them from efficiently addressing cultural and spiritual issues that result in conflict. The Mining Issue Crescent Valley is also home to the Cortez Gold Mine whose operations are located about four miles south of the Dean Ranch. Mining, the most important economic activity in the area, supports many shops, restaurants, transportation enterprises and other industries. The mining company wants to extract a recently discovered gold ore body by open pit mining. To prevent water from filling the pit, Cortez would need to lower the groundwater level by pumping. Bound by law to promote mining, the BLM is currently receiving public comment on its Environmental Impact Statement for the project. Because the mine dewatering could affect wells at both the Dean Ranch and the Dann Ranch, in this issue Maynard Alves is an ally of the Danns. He approached Chief Raymond Yowell to suggest they join efforts to oppose the mine dewatering. According to both Alves and the WSDP, the cooperation in the struggle against the mine has decreased the tension that existed between them around the grazing issue. Two Levels of Conflict On the surface level of this conflict is the Dann case. PBI may have a role in decreasing the violence in confrontations arising from this issue. However, this is just one part of the underlying, or source conflict. By an overwhelming process of assimilation, backed by violence and political power, US Americans have taken use of the land away from the Western Shoshone. The Shoshone now wish to reclaim what they consider to be their legal and sovereign rights over the land. On both sides of the conflict, the land is an essential part of their livelihood and culture. The situation might very well remain calm in the future, but this would not mean an absence of violence: the lack of political autonomy, cultural and spiritual self-determination and economic opportunity is a form of violence from which the Shoshone have been suffering for some time. Creating space for nonviolent change in this context is part of our ongoing challenge. The Project Committee of the North America Project is currently evaluating the findings of the team. Although our understanding of the situation is still limited, we have gained some basic knowledge which would help us to act quickly if we received a request from any of the groups involved in this conflict. We hope that our visit to Nevada has helped people there to understand about PBI and its possible roles and limitations, so that they can choose to request our presence if they feel it would be helpful. --------- "RE: USAF to Train over Innu Land this Spring" --------- Date: Tue, 24 Jan 1995 18:42:54 -0400 From: es051322@orion.yorku.ca (Larry Innes) Subj: USAF to Train over Innu Land this Spring Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) +++ News Release +++ For Immediate Release 24 January 1995 INNU LEADER NOT SURPRISED BY NEWS OF USAF TRAINING THIS SPRING SHESHATSHIU, LABRADOR: Innu Nation spokesperson, Daniel Ashini, said he isn't surprised at the news that the United States Air Force will be training in Innu air space over eastern Quebec and Labrador this spring. "DND is marketing Goose Bay to the world's air forces, so it makes sense that the Americans would start training here again," Mr. Ashini said. Mr. Ashini also commented on the relationship between the announcement of the U.S. training and the federal environmental review process. "DND must be pretty confident that the Environmental Assessment Panel is going to give a green-light to more training. The Department isn't even waiting for the Panel to make its recommendations before it invites another air force to train in our air space. For us, this is just more evidence that the environmental review process is a sham." Mr. Ashini said. Mr. Ashini noted that most USAF training over the last 15 years had been in the context of NORAD exercises. "The most low-level flying they've done was in 1983, when they flew 259 sorties. While the number of sorties planned by the Americans for this spring (168) is less than in 1983, it worries us greatly that they may be using this as a trial with the view to setting up a major training operation in the near future." Mr. Ashini said the Innu Nation will be writing to the Minister of National Defence to find out if the one-week training session by the Americans is the beginning of a more substantial American presence. "We want to know under what terms the Americans have been allowed back into our air space and whether the government modified the existing Multinational Memorandum of Agreement to accommodate them." The Innu Nation will also be writing to the U.S. government to appraise them of the failings of DND's avoidance program and the reasons why Quebec For more information: Daniel Ashini Director of Innu Rights and Environment, (709) 497-8398 Larry Innes internet: es051322@orion.yorku.ca (direct to me) innu@web.apc.org (general to Innu Nation) Environmental Advisor Innu Nation phone: (709) 497-8398 PO Box 119 fax: (709) 497-8396 Sheshatshiu, Nitassinan (Labrador) via Canada A0P 1M0 =\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/= --------- "RE: Eagle Feather Story Update.." --------- Date: Sun, 29 Jan 1995 00:00:18 -0800 From: lelookly@teleport.com ((Chinookan)Tina Stinnett) Subj: Eagle feather story update.. Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Hello. Reporter Teresa Luce will begin interviews for the story "Fighting over Feathers" this week, and the story will air on the " Northwest Reports" magazine show on KPTV channel 12, in Portland, Oregon on March 5, 1995. Story outline is: 1. tough times on rez - high unemployment, alcoholism, ways people are looking to make money. 2. Endangered Species Act. 3. Nathan Jim (accused Eagle/Hawk killer) 4. other witnesses/Jim's attorney 5. Fish and Wildlife law enforcement 6. Video of Eagles, Native ceremonies, reservations, law books, judge james redden, 7. Religious Freedom Restoration Act (signed by Clinton in Nov.) 8. Native American children +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ INTERVIEWS: Nathan Jim - Sentenced to 5 years probation for possessing a bald eagle and parts of a golden eagle. Defends Indian's use of eagle feathers in religion. witnesses for Nathan Jim - (defend his actions) -- Wilson Wewa, Elder -- Prozana Williams, Elder Celeste Whitewolf - Jim's attorney. Says permit process for eagle parts puts Indians at a disadvantage. Not only is there a long waiting list, but no similar certification is required for educational institutions. These groups need only prove their IRS non-profit status. --Montana man in sheridan prison to testify. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ AGAINST KILLING EAGLES: Pierson Mitchell - Warm Springs Elder, Against abuse of eagles and black market sale of eagle parts and feathers. Joe Cantrell - enrolled Cherokee. In response to Nathan Jim's carcasses of eagles says, "he must have a lot of Spirit." ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ OTHER: Martin Highbear - Lakota spiritual leader, intercedes sundances along west coast of U.S./Canada. Will explain 'sacredness' of feathers. Children acquire feathers for power and direction in life. Feathers are also used at funeral services. David McMullen - manages eagle repository in Ashland, Or. Says more and more people allowed to get eagle feathers each year. Says the agency places 500 to 700 eagles a year to Native Americans. *note" - Says Native American tribal members often report violations to his office. Says 80-thousand dollars a years spent on covert operations to find out whose killing eagles. More money is about to pumped into these efforts. Asst. U.S. attorney Robert B. Ross - working on case against Jim. Karen Steenhof - Biologist who helped write the Pacific Bald Eagle Recovery Plan. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Should be a good show. I'll post the address and phone number to purchase the video tape when it's ready. It will air on KPTV, channel 12 in Portland, Oregon on March 5th,(sunday) at 9:00 p.m. THanks to everyone who helped. I couldn't have had them cover the story without you.. -- Tina --------- "RE: Waste, Water, Sour Gas" --------- Date: Fri, 6 Jan 1995 12:35:13 -0500 From: pvoice@web.apc.org Subj: Waste, water, sour gas Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) IMMMMMMMMMMMMMMMMMMMMKMMMMMMMMMMMMMMMMMMMMMMMMMMKMMMMMMMMMMMMMMMMMMMMMM; : : PEOPLE'S VOICE NEWSPAPER : : : Proletaire De HMMMMMMMMMMMMMMMMMMMMMMMMMM< Workers Of All Lands : : Tous Les Pays Unite! : : Unissez-Vous! Otatoskewan Ota Kitaskinahk : : Mamawentotan! : HMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMM< The following article appeared in the January 1995 issue of the People's Voice Newspaper: Water, waste, sour gas By Randy Lawrence, Edmonton Questions of jurisdiction and the nature of native land claims and self government are being raised anew by a variety of issues in western Canada. At Energy Resources Conservation Board (ERCB) hearings in Edmonton, the Lubicon Cree Indian Nation battles to stop a UNOCAL sour gas plant from starting up just 2.5 km south of their proposed new reserve. Meanwhile, Woods Cree communities along the south shore of Lesser Slave Lake in northern Alberta are resisting a proposal to import toxic waste from across North America to a public/private facility at Swan Hills. And in early November, a nine-month study period began into an Environmental Impact Statement (EIS) on a proposal to bury high-level nuclear waste in northwest Saskatchewan. In seeming direct contradiction, the Lesser Slave Lake Indian Regional Council in Alberta is seeking to shut down a local toxic waste facility, while the Meadow Lake Tribal Council in Saskatchewan attempts to strike a deal with Atomic Energy Canada Ltd. (AECL) to accept nuclear waste for permanent disposal in the northern part of the MLTC's "tribal area." In virtually all these issues, the desire for indigenous self-government has been cited. Basic constitutional issues are being raised in the ERCB hearings into a prefabricated sour gas plant hastily erected by Union Oil of California (UNOCAL) near Lubicon Lake last summer. The Lubicon Band, which has been fighting for a land claims settlement (including a reserve) for over 50 years, denied that it was properly informed about the project, or that it gave explicit permission to build the plant. The Lubicon demands have now been turned down by yet another federal government, as the Liberals continue the Mulroney strategy of divide-and-conquer in the region. Some community members are expected back in court in Edmonton early this year, on provincial charges relating to the 1990 torching of an illegal logging camp on traditional Lubicon territory. The sour gas plant represents a direct challenge to unceded Lubicon sovereignty east of the Peace River, and a particular threat to the entire Lubicon project of ultimately moving their present squatter community at Little Buffalo, permanently back to their ancestral home. The Lubicons have the support of many local, national and international groups, including the Rainforest Action Network. RAN has made common cause with the band against predatory transnational forestry giants like Daishowa-Marubeni International, headquartered in San Francisco. It has already organized a consumer boycott of Unocal's Union 76 gas stations in California. The ERCB hearings are to resume shortly in Little Buffalo, where UNOCAL will doubtless use the "Woodland Cree Band" created by the Mulroney government in the area as a convenient colonialist foil. The Lesser Slave Lake Indian Regional Council has not been particularly vocal about indigenous rights, other than to oppose Bill C-31 (i.e. the inclusion of the Canadian Charter in First Nations self-government). But the council is in an important struggle on indigenous land rights. Through two NRCB hearings since 1991, the Sucker Creek Band has consistently opposed the handling of toxic waste in their traditional hunting and gathering area, airshed and watershed. Just as consistently, the Alberta government since the late 1980s has promoted the Swan Hills region, between Edmonton and Lesser Slave Lake, as a final destination for hazardous wastes. Ottawa and the other western provinces have all acquiesced in this strategy. But in the course of the hearing it became obvious that the Swan Hills waste facility, jointly owned and operated by an Alberta crown corporation and Chem Security, a subsidiary of Calgary-based Trimac Corp., is a financial black hole. Running directly counter to the Klein government's "no handouts" claims, a secret $100 million loan guarantee has been revealed. Despite the undermining of the NRCB's credibility by its own government, the Board approved the waste imports on Nov. 22. Several appeals are expected. Finally, in Saskatchewan, the Meadow Lake Tribal Council, headquartered at the Flying Dust Reserve outside Meadow Lake, has announced a plan to accept nuclear waste on a continent-wide basis. Deep burial would take place in the Canadian Shield, probably north of La Loche and the Clearwater River, on the way to the Cluff Lake uranium mine. It has been revealed that the MLTC, using funds from AECL, has been negotiating since early 1994 with the Mescalero Apaches of New Mexico, who would "take care of" low-level nuclear waste. AECL has held "open houses" in Regina, Saskatoon and North Battleford to discuss the MLTC proposal, signalling an ominous new stage in a long effort by the federal crown corporation to remove the waste "hurdle" from the larger anti-nuclear argument. Federal Environmental Assessment Review Office (FEARO) hearings, possibly in late 1995, are apparently scheduled at present only for those provinces perceived to have a vested interest in the nuclear fuel cycle. AECL does major business in New Brunswick, Ontario, Manitoba and Saskatchewan. A "final solution" to the nuclear waste issue would fit in perfectly with current plans to sell large CANDU reactors to China, and small "low-tech" CANDU 3's around the world, with an understanding that spent fuel would be returned to Canada. It would give new life to a moribund, lethal technology, which has relied on dubious sales to Romania and South Korea in recent years just to stay in existence in Canada. The way the waste issue has been raised by the MLTC tends to turn conventional notions of indigenous self-government upside down. The Tribal Council is an unlikely amalgam, quasi-colonialist in origin, of two southern Treaty 6 Cree bands and half a dozen, mostly Chipewyan Treaty 10 (1906) communities. The MLTC is within its rights and responsibilities saying it should have a direct share in "development" in its own traditional territory, and that outsiders should not make all the profits. But the Council has been doing quite well through its existing stake in local development, including clearcut logging. And there's some classic buck-passing in prospect. The MLTC says it will not really move on the nuclear waste issue until FEARO declares the disposal plan "safe." But then the project would be deemed to be on "Indian land," beyond government control! Speaking on CBC Radio's Sunday Morning (Nov. 20), Roy Ahenakew, executive director of the MLTC, has even likened burying nuclear waste to the indigenous spiritual practice of "giving something back to Mother Earth." He was opposed as usual by Leon Iron, from the Canoe Lake-based Sakaw-Aski Elders Association and the protectors of Mother Earth in the middle of the tribal area. While the Chretien government pushes nuclear technology, it has yet to respond to a 40-year old claim directly involving the Canoe Lake Band and Alberta's Cold Lake Band, in the Primrose Lake bombing range. (See P.V., Sept. 1994) Such issues, combined with the impasses at Davis Inlet, James Bay, Oka, and other indigenous centres across Canada, show the depth and breadth of the First Nations self-determination issue as a whole, as we approach the quincentenary of Giovanni Caboto's 1497 arrival on the east coast. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Permission is given to reproduce articles if credit is given. The People's Voice is published monthly by New Labour Press. Editor: Kimball Cariou #100 - 1726 E. Hastings St. Vancouver, B.C. Canada V5L 1S9 Ph. 604-255-2041 Fax. 604-254-9803 Email pvoice@web.apc.org Subscription rate is $21.40 for 1 year in Canada $25 (U.S.) outside Canada