Subject: nanews03.009 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 009 O o o o o O __/_ / ) (___/ / ( (___, 4 March 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 EIRP & NAT-EDU Mailing Lists, Genie (General Electric) & UUCP email, Aboriginal Rights Coalition, and UseNet newsgroup 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 For this issue's quote from our Ancestors Rio Lara-Bellon sends the following about Red Salmon: The Creator made the Salmon. He planted the Salmon upon in the Rivers for the People. He taught them how to care for the Salmon which was created for them. "Do not neglect this important food," he said. Always remember the Sacred Rules when you take care of Salmon. Never take more than you need, never lay a Salmon on the ground with his head toward the River. Place Salmon with his head facing away from the water." Thus the Creator gave the People these Sacred Laws. All along the River lived many Different People. There were many, many People catching and drying Salmon. That was the way it was when the Creator first made Salmon for the People. The People had everything placed for them - all the Sacred Foods; the Salmon, Deer, Roots, Berries, everything! __ Traditional Story (Yakama) +- -- -- -- -- -- -- -- -- -- -- -+ | 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! We are often told, "Be careful what you ask for." Considering things I hear and read, I wonder how many of us remember this when we are going about our daily lives. When our wishes show we have forgotten the ways given us by our Ancestors, often at great risk to themselves, we also forget to remember who we are and what we are here to do. 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 - Another Government Takeover - Mineral Exploration Resumes in of Wounded Knee Voisey Bay - Adopt a Grandparent Program in Need - Bridge of Humanity Invitation - Newager Desecration? - Exodus to the Jungle (2/21 Jornada) - Obligation to Learn Our Nations - Mexican Mythology Languages - Languages and Responsibility - Lubicon: Urgent Action Appeal - NA Student Waivers in Michigan - Chief Standing Bear Has Said It All - To Be or Not To Be, a Wannabe! - Class of Wannabes (Whitedog) - SM3 Dams/Bordeaux Prison - Poem: Whitedog's Dream of Hope - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Another Government Takeover of Wounded Knee" --------- Date: 24 Feb 1995 23:31:59 GMT From: collins@sdd.hp.com (Collins Birmingham) Subj: ANOTHER GOVERNMENT TAKEOVER OF WOUNDED KNEE Newsgroup: soc.culture.native [Editorial Note: I thank Collins for obtaining permission to share this with you from the Lakota who again stand a lonely vigil at this Sacred Place.] Hau, A congressional bill is being introduced in Congress to take 2400 acres of LAKOTA land in WOUNDED KNEE South Dakota. The land includes the SACRED CEMETERY and SACRED GROUNDS of the 1890 MASSACRE of the LAKOTA PEOPLE. No landowner currently residing in Wounded Knee was ever contacted prior to this legislation being introduced. The SACRED LANDS will be owned by the FEDERAL GOVERNMENT and become a NATIONAL PARK. PLEASE DO NOT allow these SACRED GROUNDS to be stolen from the people of WOUNDED KNEE and the people who were MURDERED there in 1890 PLEASE DO NOT let these lands be DESECRATED! Contact your Senators and Representatives in your areas immediately. Please insist each legislator read the bill and vote against this unlawful takeover. The SENATE BILL is S382 and THE HOUSE BILL is HR877. Senators PRESSLER and DASCHLE,and REPRESENTATIVE JOHNSON, all of SOUTH DAKOTA are responsible for introducing this legislation to steal more land. Please help by putting pressure on all SENATORS and HOUSE members you possibly can. On MARCH 25th and 26th, there will be a peaceful demonstration against this action in WOUNDED KNEE. Please come and join us or send a letter of support to be read ALOUD and then taken directly to WASHINGTON. For further information please contact: WOUNDED KNEE LAND OWNERS ASSOCIATION PO BOX 199 WOUNDED KNEE, SOUTH DAKOTA 57749 or call PAMELA ICE (605)867-1591 Pilamaya Mitakuye Oyasin COLLINS --------- "RE: Adopt a Grandparent Program in Need" --------- Date: Mon, 27 Feb 1995 18:06:17 -0800 (PST) From: Karen Buller Subj: Adopt a Grandparent Program in Need UUCP email this a message i promised i would forward and ask you folks to forward so please do. karen From: "Megan Dushin" Hi Karen Buller? My name is Megan, I have a notice you probably know all about, since you're in New Mexico. I lived in Taos for 2 yrs and worked some with Gail Russell and the Adopt a Grandparent Program up there. (I'm now in Minnesota) Could this info below, regarding the AGP be posted anywhere within your organization? If so, please let Gail know at gailwashte@aol.com, and if not, please reply back to me, and perhaps let me know why not. Thanks so much, and enjoy the weather!! Megan Dushin MOUNTAIN LIGHT CENTER P.O.BOX 241 TAOS,NM87571 Tel. 505-776-8474 Email: agpmlc@aol.com "Isn't there some one down your way who would like to adopt a Grandma?" ADOPT A GRANDPARENT PROGRAM IN NEED OF MORE PARTICIPANTS AND SOME COMPUTERS! The ADOPT A GRANDPARENT PROGRAM is a unique Native Elders Assistance Program in its seventh year of operation. After three elders were found frozen to death in their cabins on the Pine Ridge Reservation in South Dakota in the Winter of 1987, seven Lakota grandmothers sat down together and set out the guidelines of a program to support the elderly people in their community. Among the Lakota, the word 'adopt' has a strong meaning. 'Making relations' is a key traditional value. AGP was born out of this tradition of extended family. These grandmothers understood the many problems confronting the elders and their families who often lack adequate housing, food, electricity, and heating in Winter; where basic survival is a daily concern. Many are totally dependent on others to buy food, pay bills, haul water and wood, and help with daily tasks. AGP provides assistance by coordinating people, resources and organizations from all over the country sending material goods such as clothing, blankets, household items and food directly to elders in need. Food, propane and electricity assistance is provided through Gift Certificates paid directly to grocery stores and utility companies . When a sponsor joins the AGP Membership Circle they are sent a list of elders in need from which they choose someone to sponsor. They may either send material contributions such as food, clothing, craft supplies etc. directly to the elder or send cash gifts to the RED OWL MEMORIAL ELDERS ENERGY FUND for food and energy Gift Certificates. In 1994 AGP generated more than $81,000.00 worth of material goods sent directly from our sponsors to elders and their families on the Pine Ridge Reservation and approximately $15,000.00 worth of food and energy gift certificates. The Adopt A Grandparent Program is not funded by the government. Funding and support comes from volunteers, memberships, grants from family foundations and gifts from individuals and businesses. Our sponsors come from all walks of life, including; people who were adopted out of their native culture, wishing to have some connection to their roots, people who never knew their grandparents, non-Indian elderly, classrooms of children of all ages, people in prison, church groups, and people who genuinely want to share. The program provides sponsors with the opportunity to come to know and care for a consciously chosen extended family member. The elders are provided with the name and address of their sponsor so they may write letters and communicate directly, resulting in a cross cultural/cross generational exchange. We hope to connect people who want to share with people who need support, to facilitate an important exchange of understanding and good will through direct action and cooperation. This coming together of sponsors and elders remains the heart of the program. If you can help, call us quick!! For more info send your mailing address through Email or regular mail. Mountain Light Center is a member of Southwest Learning Centers Inc. a non profit educational organization based in Santa Fe. --------- "RE: Newager Desecration?" --------- Date: Sun, 19 Feb 1995 13:56:53 UTC From: an123569@anon.penet.fi (Dee Smith) Subj: Newager Desecration? Newsgroup: soc.culture.native Newager Desecration? My turn .... I enjoy reading this debate, but out of respect for the feelings of others, I have withdrawn from speaking here. My mind has not changed, but my mouth has been closed. But I'd like to say a few things, once, now. A century or so ago, as the elders surrendered, they publicly prayed that one day the white man would understand. But now that the white man shows signs that he is beginning to understand, some people say that this is a terrible thing. I was doing things long before I knew the names. Something inside me just knew what to do. Now that I know that some people feel raped and robbed when they see me do what I do, I've just had to do it in such a way that others cannot tell what I am doing. But I can no more stop than I can stop breathing. I have a friend who says, God can raise up fullbloods out of these stones if he wants to. Another friend who says, if I make a sweat and call it a sauna, would you feel better? A lot of people like to compare these works with the ceremonies of catholicism. How would it be, some repeatedly ask, if non-catholics started wearing roman collars, preaching sermons, baptizing, giving communion, etc? Well, if I remember correctly that's what the protestant reformation was all about. Which did do some good, but didn't go far enough. How would it be, some ask, if a native insisted on dancing during a catholic mass? Well, have you seen catholic masses lately? I have, and I've seen dancing. It's been introduced to the ceremonies recently because Spirit has called for it. But be all this as it may, the catholic church isn't exactly my idea of a role model of a great institution anyway. I mean, who really wants to be like them? Why compare your ways with those who brought us the Inquisition? I've asked around, and there seem to be very few instances of people actually busting into sweatlodges demanding to be admitted, or busting into elder's homes and demanding to be taught. Most of the busting-in is done by folks of a totally different ilk. But one never hears about this; all one hears about is those horrid newagers. Some people make it sound as if the newagers are demanding admittance to established tribes and ceremonies. But most of what I've seen is people doing things which are both very generic and very new. There are wannabes out there, true. But it seems to me that the wannabes who wish they'd been born to some other race or culture are fairly innocuous compared to the wannabes who wannabe in control of things that only God should control. I notice how things are getting more and more closed. A while back, it seems, it was ok for breeds and urban natives to do certain things. But now a person has to have been raised on a res. I've also noticed some of the exclusivists get away with some real whoppers. But one thing I've seen, and one thing I know. It's not a lark. It's not even just a matter of satisfying the spiritual hunger of certain individuals. The seed pod is broken. The seeds must grow what they will, where they will, or there will be no more trees. As my friend says, if the humans don't do it, the spirits themselves will build the lodges and do the dances and sing the songs. When and where they will. Sometimes in surprising ways. And spirits don't carry cards, or even wallets! There's desecration, and then there's DESECRATION. I've seen my share of both. The latter, not by newagers. And now I've said enough. Thanks for listening. WEJOT 68 --------- "RE: Obligation to Learn Our Nations Languages" --------- Date: Fri, 24 Feb 95 17:41:36 EST From: ozhashk@asab.fdl.cc.mn.us (Wilf Cyr) Subj: Obligation to Learn Our Nations Languages Mailing List: NAT-EDU (nat-edu@gnosys.svle.ma.us) aaniin nindanishinaabewininiw goshsa ge niin. Waaskonaweb nindizhinikaaz. Greetings my fellow relations, I am myself a pure blood of the spontaneous Indigenous peoples of our mother. I am called Waaskonaweb. I am with you Spiritually as you face our common struggle with our oppressors of the pale-skinned originals. We need to take this further by examining the English language. W. Leap, a linguist at the American University did a research study on Anishinaabemowin and English. One of the most significant findings that caught my mind was that English as a language is predominantly noun oriented, 60% of all the words are nouns. You can do a quick check on this by going over any dictionary and you will see for yourself how nouns appear more often then not. William goes on to report Anishinaabemowin is 80% verb based. so you see how the two perceive their world very differently, I 'll let you gain some of your own personal insights from this indigenous philosophy. My point is as long as we continue to use only our oppressors' mode of communication we will continue to have these barriers before us. It has to do with the way we are forced to think based on the internal structures of language. Since English predominantly, by its nature, labels things, and people, it will continue on its course of destruction. The results from speaking only in English will perpetuate a value system based on material priority, which does not have a genuine concern for understanding the meaning of life, The indigenous mind is of course connected globally with others who have been concerned with the understanding of Spiritual principles and of natural law. First, we who are indigenous (pure-blood) or indigenous americans (mixed-blood) have an obligation to learn our nations languages of the original past. Otherwise we will never perpetuate a caring, sharing and loving belief system which will benefit all, not only us, but, equally to the melanin deficient peoples of the world, who are truly the minority population of the world. They make up less than 10% of the world's population, whereas the indigenous peoples of the world make up well over 90%. Second, we must always resist and confront the misrepresentational labels that are placed upon us, like Illiniwak, an Algonquian word. But more clearly, we must not accept others' words that are outright destructive, and yet we continue to use them, without us being conscious of what it is doing to us. I am referring to words like "indian," "american indian v. canadian indian." There exists mass quantities of English words that fit into this category. Third, my own personal commitment relating to this area is to exhort all peoples who live on mother earth, regardless of biological factors, to be bilingual. I'm specifically promoting any of the various indigenous languages of the world, not English and Spanish (this would be acceptable provided we had a third, which must be indigenous), not English and Russian, etc., none of the proto-european languages by themselves will do, we know this has not changed the way we value life and its significant counter-part (inanimate being). There is absolutely no viable reason why we aren't bilingual at this point in time, especially when we are being permitted to do so, supposedly under this contemporary self-determination era. Our ancestors on average used to speak 15 other languages, now imploring ourselves to speak two languages is not really asking to much, particularly when we have the answers to prolonging life which is of course embedded in the Indigenous languages. We must truly change how we think and the way to do that is for us and others is to learn other perceptions through indigenous languages. Please do not misunderstand me I am not being ethnocentric about it, nor am I promoting indigenous languages simply we want to be number 1, that is totally contrary to our basic philosophy of humbleness before our creator, who is our authority, and not to any group of humanoids or human created entities. That's why we have customs and rituals, which of course don't have power within itself, but are more like markers or the memories of our Spiritual past. That is all encompassed in our inherited languages. Mii'iw akawe, Waaskonaweb:) --------- "RE: Languages and Responsibility" --------- Date: Fri, 24 Feb 1995 18:28:40 -0500 From: Brooke.M.Ammann@DARTMOUTH.EDU(Brooke M. Ammann) Subj: Languages and Responsibility UUCP email The reason I have a problem with this idea of writing native languages down are based on what i have been taught and the problems i see with native communities and native people today. Oral tradition is what I'm talking about. Oral traditions involve RESPONSIBILITY! Having an oral tradition means sitting in a medicine lodge for 2-6 weeks, twice a year and listening to repetition after repetition of the same story in the native language. It means passing the knowledge you learned down to the next generation. It means making the time sacrifice sometimes to be at the ceremonies every time you are notified of one. Our band recently had a controversy over the language. A group of people who wanted to innovatively teach Ojibway wanted to start all these programs like having a satellite station in Ojibway language or letting people learn it who live far away from the community. After they had decided to do this they went to the elders for their help. The elders refused. They said that they didn't want their language being run through the air or in a cable where it could be intercepted. They didn't want people who were away from the community to learn it from a tape alone because there is no reason to learn a language unless you are going to speak it. I listen to them. It is our responsibility to go to those who speak our native languages and ask them personally to speak with us and help us. I see that this is a reflection of a larger problem. A lot of things have been done against our people; our languages, respect, and culture beaten out of us, our land taken away, our people massacred. If we can still feel the pain and effects of all these things, then we must do as they taught me in the midewin lodge; we must pick up what was left on the trail we took to get to this time and this place, and use it to keep going on the trail. Its not easy being Anishinabe, there is a lot of history and ideas that go along with it. But there is also a lot of RESPONSIBILITY that goes along with it, especially for young people like me who has a mother who was beaten for speaking her language, who has seen racist rednecks at boat landings hurting her grandmothers, who must live in a world that doesn't even know that my people or language still exists, or a person who has trouble explaining what midewin is when she must check a box on an application that asks "what is your religion?". All of these things i face everyday, and I struggle. My mother told me "its a hard road we travel when we are anishinabe"and i know what she means now. Its not easy being indian, but I'm really sad when I see some of these white people who don't know who they are or even what nationality or religion they are! I'm lucky to have what i have as an indian, and if it takes a lot of struggle, sacrifice, and hard work to make sure my children have the same opportunity, then I'll do it. My .50c. Niioogabowikwe --------- "RE: Lubicon: Urgent Action Appeal" --------- Date: 12:26 PM Feb 28, 1995 From: web:cpj web.native Subj: Lubicon: Urgent Action Appeal +++++++++++++++++++++++++++++++++++++++ U R G E N T A C T I O N A P P E A L +++++++++++++++++++++++++++++++++++++++ TRIPLE BETRAYAL HITS LUBICON CREE (Posted by Lorraine Land, The Aboriginal Rights Coalition (Project North) February 25, 1995 Your immediate action is needed to respond to several critical developments yesterday in the struggle of the Lubicon Cree of Alberta. The Lubicon have been waiting for a land rights settlement since 1939 when they were first promised a reserve. Their struggle has become more public since the 1980s as oil and, more recently, the threat of large-scale logging activity intensified on their traditional lands despite the lack of a land rights settlement, and often without their consent. For five years, the Lubicon territory has been threatened by Daishowa, a transnational corporation to whom the Alberta government has sold the rights to the timber from a huge 12 000 square mile area which blankets the 4 000 square mile traditional Lubicon territory. Very intense oil development in the 1970s and 1980s also posed a threat to Lubicon land. In 1994, Unocal Canada built a sour gas plant on Lubicon land next to the site where the community will live when the land rights case is settled. In late 1994, the Alberta Environmental Resources Conservation Board (ERCB) held hearings to determine if this sour gas plant should be allowed to operate, as the Lubicon had not given permission for its construction and operation on their lands. Three major announcements in the past four days will dramatically affect the future of the Lubicon struggle for a just settlement: > The Alberta ERCB ruled against the Lubicon yesterday, allowing Unocal to operate its sour gas plant less than three kilometres from where the community will eventually live. The ERCB also announced that other companies can proceed with development in the area without consulting the Lubicon, as was previously required by the ERCB. > Daishowa announced yesterday that it will be changing its policy regarding the purchase of salvage timber from resource exploitation activities being conducted in the unceded Lubicon territory, a move, which in combination with Daishowa's recent effort to have the Canadian courts enjoin the boycott of Daishowa paper products, likely signals an intention on Daishowa's part to make a major move into the Lubicon area this coming fall. > Lubicon Chief Bernard Ominayak received a letter from Ron Irwin, Minister of Indian Affairs, announcing that the federal government has appointed a new negotiator to settle the Lubicon land rights case. This appointment was made without properly consulting the Lubicon, which the government had promised to do. The new negotiator has strong ties to the Alberta oil industry and the ruling Alberta provincial Progressive Conservatives. The land rights of the Lubicon Cree, and the very survival of their community, are seriously threatened by these sudden developments. Each one of these situations by itself seriously undermines Lubicon efforts to attain a just land rights settlement and control development which affects their society. Together, their impact is devastating. ---------------- What You Can Do ---------------- > WRITE, PHONE OR FAX THE FEDERAL GOVERNMENT Express your dismay over the lack of consultation with the Lubicon prior to the appointment of a new federal negotiator to settle the Lubicon land rights case. Raise questions about the "bias" of House of Commons this supposedly neutral negotiator. Ask what the federal government will do about the ERCB rulings, which are a serious deterrent to a just land rights settlement for the Lubicon. Hon. Ron Irwin Minister of Indian Affairs Ottawa ON K1A 0A6 Tel: 613/992-6418 Fax: 613/992-6410 > WRITE, PHONE OR FAX THE ALBERTA GOVERNMENT Ask the Alberta government to support a moratorium on all development on unceded Lubicon territory until the land rights are settled, or unless there is approval from the Lubicon for the development happening on their land. Ask the Alberta government not to accept the ERCB rulings. Premier Ralph Klein Legislative Building Room #307 10800 - 97 Ave Edmonton AB T5K 2B6 Tel: 403/427-7243 Fax: 403/427-1349 WRITE, PHONE OR FAX UNOCAL AND DAISHOWA Express your dismay at their decisions to proceed with development on unceded Lubicon land despite Lubicon opposition. Indicate your concern that they act as good corporate citizens. Remind Unocal and Daishowa that just because their projects are legally permissible does not mean they are morally or ethically responsible if the result is the destruction of Lubicon society. Mr. Fritz Perschon, Jr., President Unocal Canada Management Ltd. 150 - 6th Avenue SW, Box 999 Calgary AB T2P 2K6 Tel: 403/268-0176 Fax: 403/268-0153 Mr. Tom Hamaoka, President Daishowa Canada Co. Ltd. 3500 Park Place, 666 Burrard St. Vancouver BC V6C 2X8 Tel: 604/689-1919 Fax: 604/689-2853 --------- "RE: NA Student Waivers in Michigan" --------- Date: Sat, 25 Feb 1995 00:02:04 -0500 From: BrentMD@AOL.COM Subj: NA Student Waivers in MI UUCP email Hi All, As a sysop in the NA forum on compuserve, I received this message (below), and wanted to pass it along. If you have any suggestions for Jerry, please pass them along to him. Thanks, -- Brent ================================================== Message: #93024, S/8 Native American Date: Fri, Feb 24, 1995 11:07:30 AM Subject: MI Indian Tuition Waiver From: Jerry Mastaw Address: 76453.2741@compuserve.com (Jerry) To All, This post is to inform everyone that Gov. Engler -R of Michigan has proposed in the state budget to cut all funding for the Michigan Indian Tuition Waiver. This waiver pays for college tuition for any Native American that is a Michigan resident (must be 1/4 blood or above and able to prove it). The Michigan Indian Tuition Waiver was established from treaty obligations in the mid 1970's. It was not started as a welfare program. Treaties have been signed between Michigan legislators and Native Americans that promised an education for Michigan Indians in exchange for land. The University of Michigan stands on some of this land. Gov. Engler is trying to portray the waiver as a social program that can be cut because of gaming on Indian Reservations. The implication being that Michigan Indians can pay for the program themselves and any treaty can be ignored. If you are a Michigan resident and do not agree with this policy please write your state representative (call 517/373-0135 to find your rep.), Jessie Dalman -R (chair of Higher Education Committee), and Don Gilmer (chair of House Appropriations). A form letter is available if needed. The governor's budget will be in front of the House Appropriations Committees on March 9. The address for State Reps. is: House of Representatives State Capitol Representative <> Lansing, MI 48913 If you are not a Michigan resident please inform your U.S. Congressman or Senator. Thank you in advance, Jerry --------- "RE: Chief Standing Bear Has Said It All" --------- Date: Tue, 21 Feb 1995 23:21:38 -0600 (CST) From: United Tribe Of Shawnee Indians Subj: Chief Standing Bear Has Said It All UUCP email THE LIVING SPIRIT OF THE INDIAN By Standing Bear, Chief of the Oglala Sioux (1905-1939) The feathered and blanketed figure of the American Indian has come to symbolize the American continent. He is the man who through centuries has been moulded and sculpted by the same hand that shaped the mountains, forest, and plains, and marked the course of it rivers. The American Indian is the soil, whether it be the region of forest, plains, pueblos, or mesas. He fits into the landscape, for the hand that fashioned the continent also fashioned the man for his surroundings. He once grew as naturally as the wild sunflowers; he belongs just as the buffalo belonged. With a physique that fitted, the man developed fitting skills -- crafts which today are called American. And the body had a soul, also formed and moulded by the same master hand of harmony. Out of the Indian approach to existence there came a great freedom -- an intense and absorbing love for nature; a respect for life; enriching faith in a Supreme Power; and principles of truth, honesty, generosity, equity, and brotherhood.... Becoming possessed of a fitting philosophy and art, it was by them that native man perpetuated his identity; stamped it into the history and soul of this country -- made land and man one. By living -- struggling, losing, meditating, i'm-bibing, aspiring, achieving -- he wrote himself into the ineraseable evidence -- an evidence that can be and often has been ignored, but never totally destroyed.... The white man does not understand the Indian for the reason that he does not understand America. He is too far removed from its formative processes. The roots of the tree of his life have not yet grasped the rock and soil. The white man is still troubled with primitive fears; he still has in his consciousness the perils of this frontier continent, some of its fastnesses not yet having yielded to his questing footsteps and inquiring eyes. The man from Europe is still a foreigner and an alien. But the Indian the spirit of the land is still vested; it will be until other men are able to divine and meet its rhythms.... When the Indian has forgotten the music of his forefathers, when the sound of the tom-tom is no more, when the memory of his heroes is no longer told in story ... he will be dead. When from him has been taken all that is his, all that he has visioned in nature, all that has come to him from infinite sources, he then, truly, will be a dead Indian. --------- "RE: To Be or Not To Be, a Wannabe!" --------- Date: 23 Feb 95 09:05:00 -6427 From: Charles.P.White@jpl.nasa.gov Subj: To be or not to be, a Wannabe! UUCP email The whole concept of who is Indian/who is not is not historically traditional. The idea of claiming Indianship was invented by the current occupying culture to keep track of Indian people entitled to land allotments, payments, and tribal annuities. I am Ojibway. My ancestors never went into enemy Dakota territory wondering if they were Indian or not. When a Dakota woman was taken or recovered in battle and brought to the Ojibway people, she was Dakota until such a time she had a child. Then she and the child became Ojibway. PERIOD. There was no accounting of 1/2 Dakota 63/64 Ojibway 1/64 Seneca. These numbers are all invented to keep us fighting among ourselves and to reduce the blood line until it is 1/1024th (grandmother of Eve!). It's bunk. Here is a story to illustrate this dilemma. Two Coyotes were crossing a farmers field. Both Coyotes were strangers to each other for they had never met. Just as they were about to introduce themselves they heard the farmer yell, "There's a Coyote in the field!" The first Coyote turned to the other and told him to run! They both started to run for the trees when they heard the farmer yell, "And there goes another one!". Finally both Coyotes made it to the cover of the trees and they started to introduce themselves. "I never saw you before, I am Wanderer, I am a Coyote like you." The other Coyote looked at him oddly and said, "I am Sleek, but I am not a Coyote like you." "Yes you are," said Wanderer. "Oh no I am not," replied Sleek. "Look my friend, you are confused. You have ears like mine, you have a tail like mine, our fur is the same, our snouts are the same, everything is the same, you are just like me and we are both Coyotes," Wanderer tried to explain. "Listen let's run across the field again and you will see," challenged Sleek. So off they ran. First went Wanderer and again the Farmer yelled, "There goes that darn Coyote." Then Sleek took afoot and the Farmer yelled, "And there goes another one... again!" When the two Coyotes reached the other side of the field they ducked into the woods. Wanderer turned to sleek and said, "There! Didn't you hear the Farmer? He called us both Coyotes." Sleek look disappointed with his new confused friend and said, "Yes I heard the Farmer. He called you a Coyote, but I am an `Another One'". Our problem is, we are listening to the Farmers tell us who we are. Something to talk about. --Charles Phillip Whitedog Charles.P.White@JPL.NASA.GOV --------- "RE: Class of Wannabes (Whitedog)" --------- Date: Wed, 22 Feb 1995 23:33:00 -0500 From: Charles.P.White@jpl.nasa.gov Subj: Class of Wannabes - (Whitedog) UUCP email The follow is controversial and as such I represent no one, other than myself and no organization. Excerpt from Whitedog's new abridged dictionary: Wannabe "want-a-be", Noun, USA, 1967-, Slang, 1. Used as an insult to those people that have a strong desire to "be" something they are not and can never be. 2. Those that "want to become" better than they are by learning and growing through natural course, to "want-to-be" a better person. SP:wantabe, wannabee pl. wannabes. The 5 classes of wannabes: (see where you fit) 1) The Blazing Wannabe: Full fledged non-Indian that claims no heritage (or very little) dresses up, and talking like some old western movie "Injun". Unfortunately these people have created a stereotype of the blond hair, glow in the dark white skin that ruins it for real lighter skinned Indian people and mixed bloods. Yep, these are the scourge of the lot and they insult all. These are often the pretenders and fakes that prey on those below for greed, or lust, and they have their own agenda. 2) The Kindred Wannabe: Those that were told some time ago that a member of their family is Indian but no one knows what tribe they are from or how much that person was Indian. Many of these people may indeed be Indian, but through cross cultural adoption, marriage, or a result of acculturation during 1900 to 1960, may have lost all connection with Indian culture. (Many American families to this day trace Cherokee ancestry due to early inter-racial mixing and as a result of one of the first acculturation acts, but the traditions and knowledge are lost to those members.) 3) The Affinity Wannabe: Those that are not too sure they are or are not of Indian heritage and it really is not a big issue with them, but they have a respect for the culture or life style of the Indians. They have a deep respect for the knowledge gained by the Indian elders through traditional means and they too want to learn these traditions. They want to learn but they have no connection to the people. Many "respectful" new agers or "alternative religion" seekers are in this category. 4) The Settled Wannabe: Those that know who they are. They maybe Indian or non-Indian. The big difference is that these folks have a connection with the Indian community, a band, or tribal affiliation. Most of these people don't make any issue of "being" Indian and they don't out of their way to prove it. Some of the non-Indian people are accepted or even adopted by Indian people and are afforded the privilege of inclusion. Many Indian people are proud "to-be" Indian and they have a desire to learn more about their culture, and traditions and thus more befitting of lessor definition of the want-to-become (Those that "want to become" better than they are by learning and growing through natural course.). Maybe it's wrong to call these people wannabe's or they should be called, "just people", because they "are" what many people want to be already. They are included in the community and its activities. 5) The "Apple" Wannabe: These folks are the tough ones and will waste no time telling you so. They are card carrying Indian people that may be enrolled (or not), and claim to all the world they know what being Indian is, yet they have no cultural connection, historical, or traditional knowledge of their own people. The term "apple" is actually an insult as it means, "Like an apple, red on the outside, white on the inside." 6) The Don't Wannabe: These are Indian people that don't want any connection with being Indian. Many will fake being something else, anything else, but not Indian. Too many people born from 1900 to 1960 are in this class. Acculturation was the goal of the dominant society and in many cases, succeeded all to well. The children of these people may become like the Kindred Wannabe later in life. --- These are the six major definitions of the wannabe classes that I have observed through the years. I have met thousands of people and have come to the conclusion that the wannabe is the most misunderstood problem in the Indian community and a tough one to define. One could go completely anal and start noting subdivisions of each but there is enough here to fill the classes. Unfortunately the wannabe question and the "who is an Indian" question are very closely related and most always mixed up and for good reasons. Still, the wannabe question must be separated from the "who is an Indian" problem in order to understand each. Note that in all cases, there is no blood quantum's indicated. If you read the definitions carefully, you will see that a class 1 wannabe (Blazing Wannabe) has little to no Indian blood, and that the class 6 wannabe (Don't Wannabe) may be full blooded with everybody else mixed in the middle. Many tribal organizations define who is Indian solely by the amount of blood quantum a person has which is often a requirement for Federal Recognition Status. This is very controversial and deserves to be excluded from the wannabe discussion because it is important and it warrants it's own discussion, study and classifications. The wannabe problem is also the source of many Indian jokes like, "When Cher claims she's Indian, it must be popular again." There is no doubt that the Movie "Dances with Wolves" gave some people a break from the stereotypical 1950's Western Indian and portrayed us in a way that was more "palatable" to the Western Culture. Yet most don't know that there were key scenes shown in Europe and cut from the American movie version so as not to offend the American audience (the scene is when the Indians found the rotting dead buffalo, they followed the wagon tracks and killed the offending White hunters. Good ol' Lt. Dunbar watched and felt distant from the Indians and that is why he would not sit in their camp that night). For now I submit to you the Internet community these classifications. If for nothing else than to provide a common identification to promote communication so that we may heal ourselves. Me? Well I consider myself a Settled Wannabe, with with a "recovering" Don't Wannabe father, and an Affinity Wannabe non-Indian Mother. Go figure. --Charles Phillip Whitedog --------- "RE: SM3 Dams/Bordeaux Prison" --------- Date: 95/02/28 01:18 From: Suzan Horovitch (a.horovitch@genie.geis.com) Subj: SM3 Dams GE Electronic Mail The following appeared in the Montreal tabloid: The Mirror , March 2. Titled: Protesters Get a Taste of Bordeaux Reprint permission given by the editor of the Mirror for using the article with credit given to paper and author of article. Author is Lyle Stewart The Mirror, Montreal, QC Two non-native observers arrested at the Sainte Marguerite-3 blockade last June have chosen to serve a three month jail sentence instead of paying a $1,000 fine for defying Hydro Quebec's court injunction against the blockade. Christopher Larnder, A Montrealer, and Colin Donahue of Brattleboro, Vt. were among seven non-natives arrested at the Nitassinan Coalition roadblock near Sept Iles June 14. they held a press conference Monday in front of the Parthenais jail with about two dozen supporters to protest Quebec's energy policies and then surrendered to prison officials. the two will serve their sentences at the infamous Bordeaux prison, where rival biker gangs are warring over the prison drug trade. Larnder, a doctorate student in physics at McGill , said he hopes their jailing will call attention to the fact the Innu are forbidden to demonstrate on their land, thanks to the court injunction obtained by Hydro Quebec that outlaws all protests for 30 years. "What we are going through is not a lot compared to what the Innu have suffered", he said. Donahue said he decided to go to jail in a show of solidarity with the dozens of Innu activists who have already faced the same fate. More Innu will be facing jail sentences March 6 when criminal trials relating to the blockade are to begin in Sept-Iles. Bill Hartzog, the lawyer for Larnder and Donahue, noted that an American legal team is preparing a report for Amnesty International on the sweeping court injunctions that severely limit the freedom of Innu opposed to SM-3. " Given the overwhelming relationship between the courts, the band council and Hydro Quebec, the people are unable to express their grievances", he said. In a related story, Belgian photo-journalist Olivier Renard finally got out of his three month contempt of court sentence relating to his presence at the SM3 blockade. In a court appearance in Montreal last week, Hydro's lawyer argued Renard was a protester, not a journalist, because he accepted food and slept in a tent provided by the Innu. But Superior Court Judge Paul Corriveau dismissed the sentence, saying it was apparent Renard, a freelance journalist whose work is frequently published in Belgium, was there as a member of the press. On the same page... there was an article about the film to [premier tomorrow on CTV at 10 pm called Heart's of Hate which attempts to show the growing intolerance towards visible ethnic minorities in Canada. The film maker Peter Raymond says " We can't continue to pretend that we live in this wonderful tolerant country anymore". Brave Star --------- "RE: Poem: Whitedog's Dream of Hope" --------- Date: Wed, 15 Feb 1995 05:01:00 -0500 From: Charles.P.White@jpl.nasa.gov Subj: Whitedog's Dream of Hope UUCP email Aahneen Wovoka, wake up for a moment for I call to you. Wovoka, Paiute Prophet, I here you today. Your words still echo through time. Wovoka, you were ill with fever when your vision came. Wovoka, you taught our great grandmothers and grandfathers to dance. Wovoka, your words, "You must not do harm to anyone. You must not fight. Do right always." was not heard by those that were frightened by what they called your "Ghost Dance." Wovoka, your vision spread from your Nevada home from West to East by the Ghost Dance disciples walking, riding and spreading the word, "keep on dancing!" Wovoka, you sang, "The buffalo shall return, and we shall live again." Wovoka, They killed the Ghost Dancers in 1889 at a place called Wounded Knee. Wovoka, from the 1860's to the 1960's our people were taught how not to be Indian. We were taught a new curse word, acculturation. Wovoka, they almost killed all the buffalo. Wovoka, our father's hair was cut and our mothers mouths were washed with soap as if they spoke a "dirty" language. Wovoka, many tragedy and much suffering has occurred since your time but now things have changed. Wovoka, the year is 1995. Wovoka, I am Whitedog. Wovoka, I am Ojibway and yesterday I became a brave with my first Eagle feather but last night I had a dream. I awoke in tears and have not stopped crying yet. I feel the pain of the past and yet I am filled with joy. Wovoka, in my dream I see that the people of my time are the ghosts you saw in your time. Your dancing has brought us to now. Wovoka, the dark of one hundred years is over. Wovoka, I can hear the songs still and now I sing them too. Wovoka, we have not forgotten you and recently a White Buffalo named Miracle has come to us. The buffalo are returning. Wovoka, because of the dancers, our hope, our love, our prayers, our lives shall live on, as you have seen. Wovoka, we still have problems, yet a new nation is here and we shall use new tools like this Internet. Our stories will be told around the nation by a new campfire. Wovoka, the second 500 years will be different. Wovoka, we raise our voices to the sky, but today is NOT a good day to die! Wovoka, rest in peace. Megwitch. --------------------------------------------------------------------- --Charles Phillip Whitedog WHITECOYOTE@JPL.NASA.GOV --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/02/23 23:50 From: Kepola (dfsanders@genie.geis.com) Subj: A HAWAI'IAN BOOK OF DAYS, week of March 5-11 GE Electronic Mail A HAWAI'IAN BOOK OF DAYS, week of March 5-11 MALAKI (March) (Nana) 5 Never refuse a gift of the land. 6 Heed well the voice of your heart. 7 Give to the land more than you take. 8 The song of the sea is neverending. 9 On any great journey, be guided by the stars, na hoku. 10 Learn of the world around you, and in the learning, ... find yourself. 11 Honor the memory of your ancestors, your kupuna. (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 March 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 From: gwelker@mail.lmi.org Subj: International solidarity FREE PUBLIC FORUM ON THE PROTECTION OF AMERICAN INDIAN SACRED SITES On Monday, March 6th, 1995, the Association on American Indian Affairs (AAIA) will host, along with the Gallatin School of New York University (NYU), a free public forum on the protection of American Indian sacred sites. Moderating this forum is AAIA's Executive Director, Jerry Flue (Sisseton-Wahpeton Dakota tribe). Speakers will include: Ola Cassadore Davis (San Carlos Apache), Activist for sacred site Mount Graham in Arizona; Francis Brown (Northern Arapaho), Medicine Man and President of the Medicine Wheel Coalition in Wyoming; Joe Williams (Sisseton-Wahpeton Dakota), Spiritual leader and member of the Advisory Committee for the Bear's Lodge/Devil's Tower in WYOMING; Laurin Raiken, Director of Arts & Humanities at Gallatin, NYU; and Faye Ginsburg, Professor of Media and Arts at NYU. "For thousands of years, our nation's first people have found inspiration and a connection to their culture at natural sanctuaries deemed 'sacred' by their ancestors," says Mr Flute. "Yet many of these sites are being threatened by industry or government plans." Although AAIA works to preserve many areas, the free forum will specifically address the Mount Graham, The Big Horn Medicine Wheel, and The Bear's Lodge/Devil's Tower sites. A benefit concert on March 5th at New York City's Tramps club is scheduled to support the AAIA's Sacred Sites campaign for 1995.. Participating Native American recording artists include: Kashtin, Joanne Shanondoah and contemporary rock acts, Brother Sun and Testament, who both feature two Native American members in each band. Present legislation fails to provide adequate protection for sacred sites thus does little to ensure the spiritual foundations of Indian life. A clergyman and congregation can decide on the fate of their church or temple, yet Native Americans have no say on the fate of their places of worship. AAIA for several years has carried out a campaign to directly assist tribes in the protection of sacred sites. AAIA, our nation's oldest Native American advocacy organization works at the request of tribal leaders on several projects to assist Native Americans in preserving their culture. Past and present activities include: college scholarships, children and youth programs, health initiatives and researching ways to improve conditions on reservations. The public forum will begin at 7:30Pm located at The New York University School of Law/Vanderbilt Hall, Greenberg Lounge, 40 Washington Square South. Contact the AAIA at (212) 689-8720. ------------------------------------------------------------------------- This information provided courtesy of the Extension Indian Reservation Telecommunication Project and EIRPnews: pablob@coopext.cahe.wsu.edu ========================================================================= From: EIRP News To: IND-NET ---------------------------- From: Nola Cates * Shoshone-Bannock Tribes * Fort Hall Extension Office * ---------------------------- The Shoshone-Bannock Tribes are hosting the Northwest InterTribal Agricultural Council Conference on March 14th and 15th, 1995, at the Quality Inn, Pocatello, Idaho. Topics of interest include - The 1995 Farm Bill, Indian Ag Bill Regulations, Cattle Industry, Agricultural Issues and Reservation Farm Reports. The registration fee of $25.will cover workshop sessions and the luncheon on the 15th. Pre-registration is not required. We urge those attending to make reservations at the Quality Inn by calling toll free, 1.800.527.5202 or 208.233.2200. A block of rooms have been reserved until March 6th at $53.00 (plus tax) for 1-4 people in a room. When making reservations, refer to the NORTHWEST INTERTRIBAL AGRICULTURAL COUNCIL CONFERENCE to ensure a room. The Dodge National Circuit Finals rodeo is March 15-18. Therefore, rooms will be scarce so make sure to reserve yours soon. Rodeo ticket information can be found by calling the Holt Arena at 208.236.3267. Individual Indian Farmers and Ranchers are welcome. Please post this information in your communities. For more information, call: Nola Cates 208.238.3776 Karen Small 208.6038 Lonnie Racehorse 208.238.3871 ------------------------------------------------------------------------- This information provided courtesy of the Extension Indian Reservation Telecommunication Project and EIRPnews: pablob@coopext.cahe.wsu.edu ========================================================================= From: J.AUDLIN James D. Audlin Just a note about something, in case you don't know about it, and in case you have the opportunity to pass it on to others in your areas... ------------------------------------------------------------------------- RALLY IN SUPPORT OF INNU IMPRISONED FOR JUNE 1994 BLOCKADE OF SM-3 ACCESS ROAD -- "The diversions they have planned will mean the annihilation of all the Creator has given us." --Evelyn St. Onge (Innu traditionalist) 7 March 1995, 12:00 Noon 120 State Street, Montpelier, Vermont at the Public Service Board "The discussion of energy must include as complete as possible an assessment of the environmental and social consequences of energy acquisition and end use." --Vermont Comprehensive Energy Plan (January 1991) For further information contact: Friends of Nitassinan at (802) 425-3820 or the Native Forest Network at (802) 863-0571 ---------------------------------------------------------------------------- What is Sainte-Marguerite III? The Ste.-Marguerite III (SM3) Project is a mega-dam complex proposed for the St. Marguerite, Carheil, and Pekans Rivers. SM3 would flood, if completed, 450 km. of wilderness, including Innu burial sites and traditional hunting grounds. The project also calls for 250 km. of access roads through presently inaccessible forests that would open up the region to clearcutting and further industrial development. The final phase of the SM3 project would divert 42% of the Moisie River's headwaters, the Pekans and Carheil Rivers, into the SM3 dam reservoir. The diversion would reduce the flow at the mouth of the Moisie River by 11-13%. Quebec's own environmental review board (BAPE) judged the proposal unacceptable on ecological, economic, and moral grounds. The BAPE's findings and recommendations have been ignored. Hydro-Quebec began construction on the SM3 project 18 April 1994, before signing any agreement with the Innu people as required by international law. Yet the governments of Canada and Quebec have failed to intervene during the negotiations Hydro-Quebec has been staging. The Quebec government has used every means to silence the opposition of the traditional Innu, corrupting and dividing communities in order to justify their invasions of Nitassinan (the Innu name for their land). Banned by an injunction from speaking out against SM3, Innu traditionalists are frequently jailed for their nonviolent protests, yet supporters from environmental and Native rights groups internationally are standing with them in saying NO to SM3. The Innu to be sentenced 4 January 1995 for their participation in the June 1994 blockade changed their plea to not guilty, changing a sentencing to a retrial to be held on 6 March 1995, in order to prepare a stronger defense. They intend to prove to the court their right to defend their land, Nitassinan. ======================================================================== ============================================================================= -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Kepola, Janet Smith, Charles Phillip Whitedog, Larry Innes, Wilf Cyr, Raymond L. Dixon, Peace and Justice Coalition, Glenn Welker, Dee Smith, Megan Dushin via Karen Buller(Appeal), Jerry Mastaw via BrentMD, Brooke M. Ammann, Jimmy D. Oyler, Collins Birmingham, EIRP List Manager, Mirror of Montreal via Suzan Horovitch, Lorraine Land, The Aboriginal Rights Coalition(Urgent Appeal) --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ all items below this line have already been distributed by our brother, Jay Brummett, via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Mineral Exploration Resumes in Voisey Bay" --------- Date: Mon, 27 Feb 1995 14:39:58 -0400 From: es051322@orion.yorku.ca (Larry Innes) Subj: Mineral Exploration Resumes in Voisey Bay Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) FOR IMMEDIATE RELEASE 27 February 1995 Innu Denounce Resumption of Drilling at Voisey Bay Sheshatshiu - The Innu Nation strongly denounces today's announcement by Diamond Fields Resources that drilling at Eimish (Voisey Bay) resumed yesterday. "The resumption of drilling at Eimish is a clear signal to the Innu people that we have wasted our time talking to Diamond Fields. Over the past week, we attempted to negotiate an agreement which would protect aboriginal rights and address Innu concerns," stated Innu Nation President Peter Penashue. "For the company to push ahead with its agenda while we were still at the negotiating table clearly demonstrates their insincerity and bad faith." Diamond Fields Resources, a company associated with controversial developer and stock promoter Robert Friedland, announced a "major discovery" of nickel, copper and cobalt at Eimish late last year. In early February, a 10-day Innu occupation of the mineral exploration camp brought drilling to a halt. Since Feb. 16th, the company, the Innu Nation and the Labrador Inuit Association had been involved in ongoing negotiations. "Last week, the Labrador Inuit Association and the Innu Nation tabled what we felt was a very reasonable framework agreement which would provide for recognition of aboriginal rights, environmental and cultural protection, and opportunities for meaningful participation by Innu and Inuit in making decisions that affect our land," continued Penashue. "This morning, I received the company's response: a watered-down counter-proposal and a call from a company representative informing me that drilling resumed yesterday." "The Innu Nation cannot participate in negotiations while drilling continues," concluded Penashue. "The company's action leaves us no choice but to take direct action to defend the land and our rights." - 30 - FOR MORE INFORMATION: Peter Penashue (709) 497-8398 Chief Simeon Tshakapesh (709) 478-8986/8827/8902 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: Bridge of Humanity Invitation" --------- Date: Thu, 23 Feb 1995 22:38:29 -0500 From: panrace@delphi.com Subj: Bridge of Humanity Invitation - A Panrace Initiative Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Forum Followers : I would like to introduce you to the Bridge of Humanity and the topic of Panracialism. Below is a small part of the BOH Invitation, in plain text format. The complete text of the invitation is available by request, as is the text for the Bridge of Humanity Newsletter, first edition 1995. Please Email PANRACE@DELPHI.COM and ask to be sent more information on the Invitation, Newsletter or both. If the followers of this forum would like, I can post the complete text of the Bridge of Humanity Invitation here, it is 333 lines long, and I didn't want to post something that may be to long (:) Thank You, Raymond L. Dixon Executive Director /|\______ /|\ Newburgh, New York Panrace Initiative _/__|_________|__\_ Bridge of Humanity | | A Panrace Initiative Delphi : dixonrl@delphi.com Delphi : panrace@delphi.com (send email requests here.) BRIDGE OF HUMANITY Equal Shareholders in the Common Inheritance of Life INVITATION ---------- Dear Friend: We are inviting you to share in the Bridge of Humanity vision of racial harmony. We believe that, without this vision, humanity will perish. Without a panracial consciousness, there can be no racial equality, and without racial equality, there can never be racial harmony. Insofar as racial harmony depends on each individual, we ask that you join us in our panracial endeavor. Together we will capture the spirit of humanity in the way that makes the building and crossing of the Bridge of Humanity an attainable possibility. KARL WINSTON CHAPMAN President Bridge of Humanity BRIDGE OF HUMANITY Equal Shareholders in the Common Inheritance of Life PANRACIALISM ------------ "Panracialism" is used here to describe a mental awareness acquired by individuals or groups of individuals who claim race relationship to all other individuals by virtue of genetic equality. Genetically, we inherit an equal consciousness of life. Genetically, we inherit racial variations that stimulate diversity and give all individuals unique yet equal points of reference from which to co-exist. The actualization of racial harmony as envisioned by the Bridge of Humanity organization is preceded by the mental awareness defined above as Panracialism. Panracial consciousness is the bridge that removes racial barriers, connects the racial distances between us and makes possible a greater humanity for all. --------- "RE: Exodus to the Jungle (2/21 Jornada)" --------- Date: Wed, 22 Feb 1995 09:31:26 -0800 From: Peace and Justice Coalition Subj: Exodus to the Jungle (2/21 Jornada) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) +Indigenous Exodus began in Morelia, Chiapas+ +Forced to abandon their homes, they look for protection in the Jungle+ +Pangs of hunger and illnesses grow more serious each day+ Jose Gil Olmos, correspondent, Lacandon Jungle, Feb. 20 Friday morning, February 10th, in the collective farm of Morelia, the bell rang again and again. Like a cold wind from the mountains, fear came to the indigenous. Everyone ran looking for clothes or ground corn, the children began crying. "The soldiers are coming" yelled everyone else. The majority left, fleeing to seek refuge. It was the beginning of an exodus to the jungle for about 6,000 indigenous Tzotziles and Tojolabales who escaped the threats of the signs of war, and who now find themselves living in a forgotten corner of their own country. After a year of threats, the community had gotten accustomed in some ways to the consequences of the so-called "cold war". However in their memories they remembered the date of January 7, 1994, when Morelia was taken by Mexican Army troops, and men were tortured in the chapel of the village, and three disappeared. Thursday night the 9th of February, while Isaias was watching television, he was surprised to suddenly see the program interrupted in order to broadcast a presidential message announcing the arrest orders of the leadership of the EZLN and Rafael Sebastian Guillen Vicente, identified officially as subcomandante Marcos. Immediately the community of tzeltales met in the small plaza. There the men congregated, frightened that the Army troops, which were only 8 kilometers (4.8 miles) away from the village would come in. In a new radio message they heard the announcement of arrest orders for members of the community. The message provoked more fear. Even so, they decided to wait, as they did not believe that it was true because on various occasions they had heard the talk that a definite truce and dialogue would be announced soon. Isaias and the other men of Morelia organized a nighttime guard brigade at the outskirts of town. The arrival of a group of men who had been posted some kilometers from the community to cut wood created a premonition that soon became a reality. The morning arrived cold and foggy. Waiting expectantly, the guards did not stop watching the sinuous road that cuts through the woods. At about six in the morning, the first warning was given: "The soldiers are coming". The supposed woodsmen were soldiers who had begun to surround Morelia, a military strategy that had been put into effect days before the presidential order. The bell installed on the side of the chapel resounded like never before. The drum resounded announcing the advance of the soldiers. The evacuation plans that had been prepared with anticipation dissipated in just a moment. The women dressed their children as best they could, took some ground corn and perhaps one piece of clothing or another, leaving behind all of their belongings. The men agreed rapidly that the best thing was to take the road that goes to the mountains and the jungle. The elderly began to leave the village followed by the women, many of whom were carrying children crying loudly. "Everyone ran like crazy, sometimes without knowing where to. What happened? Why are they coming for us? We asked ourselves while the bell sounded again and again", remembered Isaias with accusing eyes. In the cold air of the pine forests shots could be heard, after an explosion. "They are shooting at our companeros who warned us of the army's arrival. They threw a bomb to startle us. All of us went to the road and began to walk", stated Isaias, now looking at the jungle roads. Hundreds of children, women and elderly, barefoot, walked the road of stones. A large line of frightened men and women began to advance as quickly as they could. The young men lagged behind to cut down some trees and gain time for the fleeing people. As the hours passed, fatigue began to take over the elderly and the barefoot children who were lifted into the air by the men who tried to multiply themselves. Nearly 1,300 indigenous from Morelia started a long several day journey in search of a refuge within their own country. As they passed, campesinos from other communities asked what had happened, why had everyone left Morelia. There was just one answer, "the soldiers are coming." The caravan of sadness and fear grew larger with the passage of hours and each time that they passed a ranch, a village or a family. The small pebbles were stepped on by more and more people. Some could not flee their homes because their women or children were sick, others for the fear of being confused for "Zapatistas". The residents of the La Laguna and Jalisco quickly joined those of Morelia, and later came those of Rancho Alegre. It was the first day of a mass pilgrimage, the advantage gained by the Army troops who were advancing into the jungle grew less. The exodus left behind a trail of abandoned homes, phantom villages, closed doors with fear seeping through the cracks in the wooden walls. "The children cried from tiredness; their feet were swollen. The men could hardly help them. There were more children than men. The elderly trailed behind, and we had to leave them at a small ranch, while we advanced. Later we returned for them. We were like animals fleeing from the fire towards the mountain and the jungle. We drank water from wherever, and almost no one brought food. The Army came after us like they were hunting animals, and we are not animals," narrated Isaias now with enraged eyes. By the afternoon more than 2,000 indigenous arrived at Lazaro Cardenas. There they shared some corn and water. Night fell with the powerlessness of the campesinos who, digging trenches and felling trees, tried to gain a little time and terrain. By the second day of the exodus things had become more complicated. One woman went into labor. Thirst was increasing, and women continued to give their children water from streams and unsanitary gullies. The smallest ones had swollen and bloody feet. The flyovers of helicopters caused the march to be interrupted so that people could hide. The contingent had grown with the residents of Lazaro Cardenas. Now it was more than 3,000 people. Meanwhile, the troops of the Army continued advancing into the jungle. In Cardenas they detained three campesinos-- Alfonso Garcia Jimenez, Enrique and Benjamin Lorenzo Espinoso--accusing them of being "Zapatistas" because they used oil cans. Alfonso, 45 years old, was jailed for more than three days, tied up and without food. Later he was taken by helicopter to somewhere unknown to this day. The others were released after being beaten. On the third day they got to the first communities at the entrance to the jungle and the mountain. The long line now included another 4,000 indigenous whom they had encountered in Sociedad La Victoria and Zapata, among others. Food was very scarce, and the children began to show signs of sunstroke. On the fourth day of flight the mountains were on the horizon. By this time there were more than 6,000 residents from other communities, among them Belisario Dominguez. The Army had stayed behind, barracking in the Yaxolob ranch, near Lazaro Cardenas, and from which they dispatched soldiers towards Ocosingo, crossing the hills of Corralchen, as well as towards Venustiano Carranza, in search of "Zapatistas". Thousands of frightened indigenous looked for a place that was inaccessible for the "soldiers". Cane fields, rivers, trees, stones, types of vegetation that would help them hide from the helicopters which did not stop crossing the clouds scrutinizing the greenery. On February 14th, outside of the military blockade was completely different than inside of it. Now three women were in labor. They were girls who too early became mothers, giving birth to the first three children homeless within their own land. Beans and corn became the only food that the refugees had. Groves of wood and palm housed thousands of indigenous who concentrated on looking for a roof for the women and children. The men tried to sleep outdoors, in the middle of a cloud of mosquitos and an army of chiggers who covered the invasion of the jungle with blood. The symptoms of cholera began to appear among the children who had drunk water on the road, and among the men who had eaten spoiled food. Others suffered respiratory problems. Without medicine, they began to run fevers, vomit and have diarrhea. Powerless, their parents looked at one another, and then launched at the reporters an anguished call to the national and international community to bring them medicine, food and clothing. Rain threatened on the horizon. A helicopter flew over the mountains in search of the civilians who had abandoned their homes. With the noise of the propellers of the military ships, everyone hid among the trees, the underbrush and the huts. Only now there was no road to run to. When the helicopter flew away, the women and children returned to receive a ration of beans and some tortillas which they were due today. Yesterday it was only corn. The three newborns locked themselves to the flaccid chests of the girls who became mothers too soon. While watching the helicopter fly away between the mountains, Jacobo asked, " What are we going to do? Why does the government say that it wants peace and then sends soldiers to pursue us?" The question remained floating in his black eyes, while Isaias also observed one of his young children, who has been sick with an infection in his bronchial tubes for the past several days, without being able to receive medical attention. (translated by Cindy Arnold, volunteer, National Commission for Democracy in Mexico) --------- "RE: Mexican Mythology" --------- Date: Sun, 26 Feb 1995 21:06:25 EST From: gwelker@mail.lmi.org Subj: Mexican Mythology Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Here is something I wrote up today about Mexico. It is part of what I plan to incorporate into the WWW page on Mexico that I'm working on. I hope you find some meaning in what it has to say. Thanks Glenn ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ The citizens of Mexico and its neighbors to the south are mostly Indian people or who have at least some Indian ancestry. The struggle being between a tradition of Spanish rule verses the needs of a very American (indigenous) population. Today there is a side to Mexico, its Spanish side, that keeps its Indian background concealed, while at the same time wanting to celebrate all that is Indian. Indianness is an essential ingredient in Mexico's national character, as proudly displayed in its art, music, architecture, history, and mythology. This is how Mexico defines its relationship to the rest of the world. Native mythology of Middle America has escaped its Indian background and entered the Spanish-speaking mainstream, but at the same time is very prevalent in all indigenous communities. Most all Mexicans venerate the "Virgin of Guadelupe", but what is not so well known is how it relates to ancient Mexico. The site where the virgin was seen is called "Tepeyacac", which was also the Aztec's shrine to Tonantzin, deity of female power. Their 'Mother of the Gods' was called "Teteo Innan", the patroness of midwives and healers. The Aztecs made pilgrims to this place much like modern-day Mexicans do, in search of cures. In 1973 in the state of Michoacan there was supposedly another miracle which appeared on a piece of cloth. This was the Virgin of the Rosary. To many these phenomena are the very essence of Mexico. Many countries throughout Central America have chosen their symbols of nationhood, based on the legends of the Aztecs and Mayas. Here are a few examples: In Nicaragua - the poet Ernesto Cardenal Remembering Quetzalcoatl (the flying serpent of the Aztecs) and the Legend of the Suns: "If there isn't but dust in the pot it is because mother Snake Women is grinding me as on a grindstone and my blossoming will revive! Quetzalcoatl will take me from the dead land." Also from Nicaragua, the late husband, Pedro Joaquin Chamorro, (of the current president), is compared to the twin heroes mentioned in the Mayas sacred book "The Popol Vuh". It was written by the poet, Pablo Antonio Cuadra: "A hero struggled against the lords of the House of Bats, against the lords of the House of Darkness. She approached...so that the myth could bring us together in its image." >From El Salvador the novelist, Manlio Argueta writes: "We mourn the loss of the ancients, who became monkeys at the close of the third creation." He compares this to the monkeys, apes, and gorillas that rule most of Latin America today. Unlike in the United States, many poets enjoy considerable influence in this area of the world. But no matter how much they invoke the memory of the indigenous peoples of the region in their writings, native peoples still continue to suffer untold misfortunes. Another ancient celebration called Day of the Dead ("Dia del Muerte") or Halloween was actually Aztec in origin. It was named "Miccailhuitl" (dead feast or dead day). Another icon in Mexican art, literature, and film is that of the "Weeping Woman" or hungry earth mother. She continues to haunt the countryside. This quote from Mexico's winner of the Nobel prize for literature, Octavio Paz, sums up the concept of how Mexico differs from the United States: "In the United States the Indian element has almost been forgotten, whereas it can never be forgotten in Mexican culture. This is the biggest difference between our two countries." One last poem by the Vera Cruz writer, Aurelio Ballados, expresses the attitude of the Mexicans. It is entitled "Patria Morena" (Dark Land, literally Dark-complexioned Homeland): "Dark land! With fervor I call your name, bells ringing in my throat..... I believe in the storied crimson of your myths. I revere your thousand idolatries. I love the abyss of your mythologies. The blood of your rituals is my communion. I believe in your sun stones, your infallible calendars a thousand times millenariana... Mexico! The forbidden pain is yours, for you are a land of nobility and art...!" References: "The Mythology of Mexico and Central America" - John Bierhorst