Subject: nanews03.014 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 014 O o o o o O __/_ / ) (___/ / ( (___, 8 April 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 CHIAPAS-L & NATIVE-L Mailing Lists, Genie (General Electric) & UUCP email, Usenet alt.native, soc.culture.native Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters who share our Spirit informed about current events within the lives of those who walk the Red Road. It is archived at the Native American FTP site ftp.cit.cornell.edu in the directory /pub/special/NativeProfs/newsletters; and is being sent to the NATIVE-L mailing list, one of the NativeNet lists managed by Gary Trujillo (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 "The white man does not understand the Indian for the reason he does not understand America. He is too far removed from its formative processes. The roots of his life have not yet grasped the rock and soil." __ Chief Luther Standing Bear, Teton +- -- -- -- -- -- -- -- -- -- -- -+ | 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 brother wrote saying, "Gary thanks for Wotanging Ikche, even though the last ones have been a bit distressing with all that goes on. I shake my head in disbelief and wonder if this hoop will ever be mended? I will pray on this." It will be mended. We have been given this promise. It will not be mended as long as the People war among themselves. It will not be mended as long as we try to mend the Sacred Circle with broken Circles. We all need to pray on this... then listen to the answer to our prayers... then do as Spirit tells us. 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 - Affirmative Action vs - Conferences and Powwows - online Non-affirmative Action - Block Grants/In Clear - Occupation/Wounded Knee - Lubicon Cree/Unocal - Oka 1995 - Marcos on Guadalupe, the Moon, and Hope - What the Hydropower Press Release Left Out - New Eyes Wisdom & Children's Rights - Fed Recognition, Powwows & Seeking Discussions - Legend: Stay on the Path - Poem: Passamaquoddy Girl - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Affirmative Action vs Non-affirmative Action" --------- Date: Sat, 01 Apr 95 14:15:59 MST From: gary@SPARROW.AMPR.AB.CA (Gary Armstrong) Subj: Affirmative Action vs Non-affirmative Action UUCP email AFFIRMATIVE ACTION vs NON-AFFIRMATIVE ACTION The guise of Native education by Gary Armstrong On March 15-17, 1995, there was an INDIGENOUS SCHOLARS CONFERENCE held at University of Alberta, Edmonton, Alberta, Canada. As some media have mentioning this "International Conference" was a break through for Indian Education in Alberta. This conference was to organize some sort of business plan and/or ideas for 1996 university term. Also, University of Alberta was to hire Native PhDs from USA & Canada. AFFIRMATIVE ACTION The goal of this conference was to set-up a graduate studies program in Native Education, within the Faculty of Education for Native & non-Native teachers and undergrad students. The only problem is who will be teaching/instructing these Native education courses and who will be the head of this Native Education Program? As a Native teacher and graduate from University of Alberta I never had one Native PhD Instructor/teacher in any of my teacher education courses in the Faculty of Education! I am wondering if there will be a flood of Indian PhD instructors from USA and other parts of Canada that will be hired at University of Alberta to implement this program, PROPERLY. I sincerely hope this is a reality, but I have doubts. Academia still has an "old boys" mentality. This conference was to bring in Native PhD scholars from around the world to give input to such a Native graduate studies program. Some Native scholars were also to receive contracts/offers as part of a "Affirmative Action" program." Unfortunately, Canada does not have an Affirmative Action program. So what was this Native Education Conference really about? Is it possible such a conference could be just another dark aspect of politics for funding and a hollow symbolism of Native Education? EXAMPLES OF NON-AFFIRMATIVE ACTION PROGRAMS UNDER THE GUISE OF NATIVE EDUCATION Here is an example of politics for funding and hollow symbolism of Native education. There are two schools in Edmonton, Alberta, that are considered Native school programs which teach Native culture/language: Cree and core academic subjects. Students attending these schools are Native. Most importantly, these schools get funding for Native education programs to teach Native students. Such a funding program is politically correct because Native students in Canada have eight times higher drop-out rates than the average Canadian student. GREAT, we have schools in a large urban centre where Native children can be educated together by non-Native teachers?!? What, non-Native teachers? If you take a closer look, a micro level, at these Native school programs, you will see something very disturbing. Native teachers are not hired/teaching for these Native schools. But, this "Native education" funding is for Native teachers and Native students. Strange it seems there is a "catch 22." Such Native education programs are called Employment and Education Equity Programs, not Affirmative Action. Meaning, the employer may receive government funding for a Native Education Program, but has the option to hire whoever he or she wants. There are no Native teacher quotas for qualified teachers. There are no quotas period. In fact, one of these Native schools has only one Native teacher and the rest are non-Native teachers. This is not to say non-Native teachers are incompetent in teaching Native students, of course not. But, look closely, you will see where a large part of Native education school funding(money) is going to, non-Native teachers and non-Native administrators. What a great Native Education Program?!? Over 90 percent of students are Native, but only two percent of teachers teaching these students are Native. Is Non-Affirmative Action working here? Simple answer, NO. The second Native education school program is not that much different. There are approximately three Native teachers and the rest are non-Native teachers. Approximate percentage of Native teachers = 20%. Again, not to negate non-Native teachers capabilities in anyway, but where is this so called Native Education school funding(money) going to, I need not to repeat myself. There are no hiring quotes, there are no recruitment of Native teachers from Universities and there are no optional Affirmative Action Program forms that Native teachers can fill-out when applying to school boards or companies. Now, I question is higher educational institutions showing a dark side of political funding under the guise of Native education and hollow symbolism? If there is no negativity to this Native Education Conference at University of Alberta, Edmonton, Alberta, how many of our sisters and brothers - Native PhDs - signed contracts with the University of Alberta during this conference? Or should I say, how many great Native PhDs from United States and Canada were invited to attend this "International Native Education Conference" to discuss Canada's future "elite" Native graduate studies program. If any of you were invited to University of Alberta's INDIGENOUS SCHOLARS CONFERENCE can you enlighten us via NativeNet, please. If not, Native brothers and sisters in USA, learn from the mistakes of Non-Affirmative Action Programs in Canada. Regards, G.D. Armstrong gary@sparrow.ampr.ab.ca --------- "RE: Occupation/Wounded Knee" --------- Date: 4 Apr 1995 04:00:42 GMT From: kibby@scs.unr.edu (Larry Kibby) Subj: Occupation/Wounded Knee Newsgroups: alt.native,soc.culture.native The effort to keep a watch on the occupation of Wounded Knee that has taken place in protest of the proposed legislation designated to promote Wounded Knee as a Tribal National Park, is the regard of this post and letter's of encouragement must be established to focus this issue as a concern of the all the protester's of who have claimed that the proposed legislation is just another attempt of the government to steal even more land of the Indian people, and that there are descendants of the 1890 Massacre who are in favor of the park issue, based on the regard that the victims of the 1890 Massacre should be honored. Preserving and Protecting the Ceremonial and Burial Grounds is a factor relevant to this whole issue. Ceremonial and Burial Sites at this time do need to be identified for Preservation and Protection if any Heritage of the Native American Indian is going to be safe-guarded for future generations. Traditional regards for Burial areas is significant in that no attempt should be made to make a mockery of the area for it is Sacred and does contain very sensitive relations to a people of the past. The government has destroyed enough of the Ceremonial and Burial Grounds, and many of these areas have had rules and regulations established that have from time to time disallowed a people from practicing or taking care of their Sacred grounds. Strong support is needed to assist the Sovereign nations in their effort of preserving and protecting their Sacred Grounds and it should be regarded with full respect of the tribe of how this should be arrived at. Areas such as Wounded Knee are considered to be Sacred and very sensitive to the history of the descendants. Help Preserve the Heritage of the Native American Indian, support letter's regarding the preservation and protection of our Ceremonial and Burial Grounds are needed and in strength. --------- "RE: Oka 1995" --------- Date: Mar-30-95 08:57:00 From: Frosty Deere (frosty.deere@igloo.magicnet.com) Subj: Oka 1995 UUCP email In the last few week the Montreal Papers have been writing things about kanesatake ( Oka ) and it hurts to see them cause so much pain. Have these people not have enough problems that the media has to look for more reasons to hurt them. It's as if they have a writer that spends everyday there for the last four years and that is all they do. Last week it was about lawlessness. Guns and people threatening each other. Today it's about a casino that might be or might not be built. The editor of the paper pointed out that a casino in Oak is "No Dice". Who in the hell his he to say what goes on in Oka ? He points out that Oka has no police force, but fails to say that the Quebec government has been blocking them from having Peacekeepers put in place. He knows this because its been printed in his paper. Maybe its time he read his own paper and stopped watch TV. The he brings up these points on reason not to have a casino. 1. Deadwood SD. Child Abuse cases were up 42% 2. That pathological gambling rose 5% and addiction reduced productivity. 3. Spin offs increased pimping and prostitution. I saw no points about Foxwood in CT. The paper brings up land claims, but again fails to report that it knows why these claims are not settled. It's reported about the non-natives and how they feel like the native now that they have had to deal with the governments and getting a settlement. This same paper knows the government has purchased the land, but they have never turned the land over to the people; and is the reason behind most of the problem. But do they write anything about the reason for government delays ? The complaints about Mohawks moving into homes and the council not doing anything. So some or many have moved into houses and people are complaining. The paper fails to tell anyone the Council can not do anything since they do not have any power over those lands. The paper knows this and have been told over and over by the Kanesatake Council. As for those who are running the council, this is not the same one as during 1990 and that one was removed. The present one was installed with a federal lead vote and forced on the people. Traditional people, I understand, avoided taking part in the vote. But it seems that no matter who is running the council someone is not happy. This is because the non-native political systems have or are still trying to remove any thing that looks traditional. The government wants a "do as we say system," and that would leave Ottawa in full control. Its only since the Federal government install the council and removed the Traditional government has these problem become very unstable. I think that the hate for them doing this is the root of the problem. Ottawa has to do what it has to do but it has to keep out of the election systems. The people have to find away to get traditional people in council knowing that traditional people do not vote. Well they select speaker and one could say its a form of voting but in fact its the traditional system and should be used to be fair to the whole community. Maybe a number of seat should be set up as appointed so that all the people have someone to voice their feelings. At the present time this not taking place and is unfair because it a one sided political group always in power. See their is no two part running system, meaning one side runs without opposition and so they remain in power. Most people hired are family because the traditional will not even apply for jobs and so we end up with a form of nepotism. Let look at this way. We have 1200 people and half are traditional, which means they will not apply for jobs. That leaves 600 people and let say 300 are adults and vote. If we take 10% that might apply for council jobs that leave 30 people. As you can see its very possible that some are related, and nepotism looks like its taking place. When in fact its the system thats at fault here and makes thing look worst than it really is. Remember it was the traditional people that took up arms in 1990 but when it was over the Federal Government Council took over and tried to lay claim to the many things the warriors had fought for. These people are not allowed to get involved any longer and so many are finding new ways to get jobs since they can no longer work in council. Now some of the many people that opened the Super Bingo are family but this is a village of 1200 people. So who works there ? Who works at the council ? Who works in the schools ? I hope you see my point. Peace --------- "RE: Marcos on Guadalupe, the Moon, and Hope" --------- Date: Fri, 31 Mar 1995 16:33:17 -0800 From: National Commission for Democracy in Mexico Subj: Marcos on Guadalupe, the Moon, and Hope Mailing List: chiapas-l@profmexis.dgsca.unam.mx To the national weekly Proceso: To the national newspaper El Financiero: To the national newspaper La Jornada: To the local newspaper of SCLC, Chiapas, Tiempo: March 24, 1995 Sirs: A communique-report going out, on the advances of the dialogue by letters. Please, realize how many days it takes for things to get here and to get out, and don't be anxious. Here the spring is disguised as autumn and the leaves tend to don uniforms of brown. By day with horseflies and by night with cocuyos, the forest also changes clothes and surprises. Go on. Health and a fresh wind that relieves the tedium of desperation. >From the mountains of the Mexican Southeast. Insurgent Subcommander Marcos. Mexico, March 1995. P.S. that shows how much the e-z-l-n has "imposed" itself on the uses and customs of the communities, and explains how "interests foreign" to the indigenous people camp out in the ranks of the "neocriminals." A few days ago, in the now migratory town of "Guadalupe Tepeyac," there was an argument. A gift came to them from the city. Among the little humanitarian aid they received, the "Zapatistas Guadalupanos" (as they call themselves) found an image of the Virgin of Guadalupe. From what they tell me, the image measures some 30 centimeters, has some gold cords and some colored candles. ("It's pretty," says the one who's telling me.) The whole thing has generated different opinions: first a controversy, then an argument, and finally, a general assembly of these people who, far from their homes, traveling uphill and down, don't surrender, and call themselves with pride, "Guadalupe Tepeyac." The yellow laces that adorn the image were the first topic. "They're painted," said a man when he looked at them from far off. "No, they're made of gold," said a lady. Rapidly the community began to choose sides. The argument goes on next to the church, in a little field that serves as a playground, a dance floor, or as it is now, a debating salon. The inhabitants of the settlement today serving as a temporary refuge for the Guadalupanos keep out of it. This is an affair of the people from Guadalupe Tepeyac, and no one else. Even the militia members, who guard the safety of their people, don't intervene. They smoke and keep quiet in a corner of the houses, their weapons resting on their legs and their packs ready. At some point (he who tells me all this can't say how it happened, he describes the scene from different angles at the same time), the argument moves to the topic of whether the image will stay in the town sheltering them, or will go together with those of "Guadalupe Tepeyac" when they return (when?) to their homes. The sides become radicalized and a confrontation begins to emerge between the men and the women: some men are in favor of the image staying as a gift of thanks for the people that received them; the women, who begin to gather in greater numbers, say that the image is a gift, and that a gift should not be given again, because then it isn't a gift anymore because gifts, once given, aren't given again (he who tells me says everything at a run, I gather that the argument is more complicated and that he is sparing something that is hard to understand and even harder to explain). Clearly some are thinking of the weight and bulkiness when their improbable moving comes, but the women don't give in. On each side, reasons and spontaneous orators arise. The one in charge of the town is found on one side of the playground, seated and silent, listening. At a certain point he gets up and proposes that the matter be resolved in a general assembly. In "Guadalupe Tepeyac" they have assemblies and votes even to see how long a dance should go on, so that the proposal is acclaimed. The agreement on this is unanimous, since after all, the gift is for the whole town, and there are still men burning cornfields and women washing clothes in the river. The assembly will be in the evening, when the heat abates and the coolness caresses and relieves the dark skins of these men and women who were the headquarters, in August of 1994 and in January of 1995, of the Zapatistas' will for peace and who received, in response, dozens of tanks and helicopters, and thousands of soldiers who now occupy their lands. (Yes, I know I'm continually changing the tense of the verbs, but that's how they're telling me the story). When the meeting starts, the day has already deposited its sun coin in the mountain's money chest, but there is still light so that the candles and lighters aren't needed. Over the past hours, each side has worked at convincing the others who weren't there. After this "conferring" (which between some couples sounds like threats), the assembly repeats the arguments: the image of the Guadalupana stays in the town that give them lodgings, or the Virgin goes where the the people of "Guadalupe Tepeyac" go. Don~a Herminia (or "Ermin~a," as he says who's telling me) starts to speak, hoarsely. With the weight of a hundred years on her, don~a Herminia begins to speak slowly and quietly. She obliges a special attention, out of respect and to be able to hear what she says. She says that the Virgin of Guadalupe came again from the city, came to find her sons and daughters, the Zapatistas Guadalupanas, and that as she didn't find them, she searched for them up in the mountains, and came to their hands after much traveling, from one place to another, uphill and down. The don~a says that the Virgin must be tired of so much going up and down hills, especially with this heat that dries up saints and sinners alike, and that a little rest would do her no harm at all, and now that she is with them, it is good that the Virgin rest a while with her own. But she didn't come from so far away, the mother Lupita, to stay here, she didn't travel from one place to another, seeking us, to end up staying in a place if the Guadalupanos go to another. The don~a thinks (and here all the women, and a man here and there, assent with their heads and join in the thought of the don~a) that the Guadalupana will want to be with her sons and daughters wherever they are, and that her tiredness will be better if she rests together with her family, and the sadness will hurt her less if it hurts her together with them, and that the joy will shine more if it shines on her being in a group. The don~a says that she thinks (now there are more who agree), that the Virgin will want to go wherever the people of "Guadalupe Tepeyac" go, that if the war throws them into the mountains, to the mountains the Virgin will go, turned soldier like them, to defend her dark dignity; that if peace brings them back to their homes, the Guadalupana will go to the town to reconstruct what was destroyed. "So I ask you, madrecita, if you agree to going wherever we go, all of us you gave yourself to," the don~a asks, addressing the image that is in front of the assembly. The Virgin doesn't answer, her dark gaze keeps looking downward. After a moment of silence, the don~a finishes: "That is all my word, brothers." He who is leading the assembly asks if anyone else wants to speak. A unanimous silence is the answer. "There will be a vote," he says, and takes the vote. The women win. The Virgin of Guadalupe will go wherever the Guadalupanos go. After the assembly there will be a dance. A marimba and the dark-skinned image preside over the festivity. In some circles they continue arguing over whether the little cords are of gold or only painted yellow. A cumbia grabs the ones arguing by the feet and carries them what is now the dance floor. - So the women won again - I ask. - Sure! - says he who is telling me the story. You never contradict a woman, and much less when spring is already warming the nights in the mountains of the Mexican Southeast... P.S. that wanders on a moonstruck theme and wishes, ingenuously, to be given a place in the scientific columns of the main dailies and magazines. Mounted on a curl of the smoke of my pipe, I rise to the highest curl of the ceiba tree. It is night and a sorrow is gaining on the moon, now darkening a good bit of her figure. The Sup reflects: "The Moon is a satellite of the Earth. That is, the Moon spends her life turning around the Earth, with the same tedium with which a merry-go-round turns, empty, in a town fair. The Moon says nothing in the face of this sentence. What is she going to say, if in any case there is a long and invisible chain that ties her to the Earth and keeps her from leaving to take a turn around so many other stars and planets. Nevertheless, as far as one can see, the Moon is not bitter. It doesn't occur to her, for example, to let herself fall on the Earth with the same wavering spin as a coin coming down to elucidate the first mystery: heads or tails? No, the Moon doesn't let herself fall. That means nothing else than that the Moon has hope. And this fact is what has, until now, gone unnoticed by all the astronomers, astrophysicists, astrologers, astronauts, and by the Houston "Astros." Up until now, I say, because I intend to unveil this technical and scientific datum that will revolutionize all modern science and, above all, the daily and nightly approaches of amorous couples. "The Moon has hope" I have said, and here lies the point of an epistemological break and the birth of a new scientific paradigm (by the way, speaking of T. Kuhn and of the Scientific Revolutions, once I wrote a letter to Gilly where I explained the uselessness, scientifically and for the police, of speculation over who was behind the criminal nose and the ski mask. Time and the pathetic PGR [Justice Dept.] proved me right (and with the arrest warrant). Well - let's repeat it: "The Moon has hope." The simplistic will go ahead and ask: "What does the Moon hope for?," but the problem will have no solution unless we first answer the following question: "What makes it possible for the Moon to have hope?" Clearly it isn't the same, but the question is as momentous as if we referred to "The Moon is sleepy," something that of course, is nonsense, because being a nocturnal animal, the Moon obviously suffers from insomnia. A statement such as, "The Moon is feverish" sounds hot and sensual, and perhaps, may help to melt the resistance of the other person to a closer contact, and thence to the inevitable contagion, but nothing more. The pragmatic will discard such a claim immediately, since, they will argue, there is no thermometer capable of taking the temperature nor antipyretic imaginable for such a space fever. An utterance like "The Moon has desires" is as ambiguous as "The Moon has hope," and leads one to ask, "What does the Moon desire?" By the way, I'm getting there... (The Sup approaches the edge of the top of the ceiba with admirable balance, and after the characteristic sound that betrays the way in which mammals evacuate the contents of their bladders, returns with a face saying "duty done") "All right, let's return to science, now that the prosaic reminder of the body is answered, with its ebbs and flows. Where were we? Oh yes! On, "The Moon has desires." No, that we had already discarded (in more than one sense). We'll go back to the rash statement that "The Moon has hope." It's elementary. Can you imagine someone turning and turning around the same thing, seeing always the same landscape and repeating always the same routine? What? The special under-attorney for the murder cases of LDC [Luis Donaldo Colosio], JFRM [Jose Francisco Ruiz Massieu] and Cardinal Posadas? For God's sake! We're talking about science, not comic strips! Back we go. All right, isn't it logical to suppose that this "someone" would be bored and wish to be freed of such a circular sentence? Yes, I know that, in the case of the Moon, there is that silly chain of the "force of gravity." But.. why then not let yourself drop? You still doubt! Okay, it's not important.. We geniuses have always been misunderstood.. at first. All right, all right, be kind (remember that it's spring), grant me that it's like this, that the Moon is a prisoner, and that, nevertheless, she takes no vengeance on the one who makes her a prisoner. Who is it that keeps her prisoner? The human being! If they hadn't invented that "law of gravity," the Moon would have been off romping about Jupiter or Saturn or even further... Thus, the Moon undoubtedly has hope, hope of seeing herself free and able to go wherever she lunatically desires. What is one of the main consequences of this fact? Well, it's that if the Moon escapes, whether it's because the silly chain breaks or because her jailer forgets to tie her, people in love won't be able to use her as a reference anymore, to convince or to deny. How could they say, "In the double moon of your breast, hands, kisses and gazes surrender," or that other one, "with the complicity of the moon I discovered the pleasure you had hidden in your womb," or, also, "Don't bring your breath any closer, the Moon will flee, frightened to see us as one"? So, these are only some examples, but you can see what kind of problems would arise the night the Moon abandons her usual route and just leaves, to ride off into the stars... P.S. to the lunatic P.S. One must also be careful with the Moon. Many years ago, one Knight of the White Moon defeated me on the beaches of Barcino and obliged me, ungrateful, to put away arms and warlike desires for a good while. Now I have freed myself, but that's another story I'll tell you... another moon. P.S. that, understanding, offers an alternative. All right, if you don't want to publish it in the science column, at least do me the favor of tying that postscript with a little string to the UNAMSAT-1 and tell them to let it go when they pass by the Moon. It will do her good to know that someone understands her... Go on again. Health, and may hands and moons find each other. The Sup, a little embarrassed because now he doesn't know how to get down out of the ceiba. How about sliding down that silver rail that turns to the ground?... - translated by bonnie schrack --------- "RE: What the Hydropower Press Release Left Out" --------- Date: 31 Mar 95 22:27:09 EST From: Ann Stewart <75361.1143@compuserve.com> Subj: What the Hydropower Press Release Left Out... UUCP email PRNewswire for March 31 carries an announcement that the National Hydropower Association holds its annual conference 3-5 April at the Grand Hyatt in Washington DC. Aside from the bizarre fact that "American Rivers, Wildlife Habitat Council, Columbia River Alliance, Bass Anglers Sportsman Society, Appalachian Mountain Club, New York Rivers United, Aluminum Company of America and American Whitewater Affiliation will join the hydroelectric industry in an all-day forum on water usage and stewardship, " there is also this note... "... on Monday, April 3, at 8:45-10:15am, the Chief of the native Quebec people of Uashat Maliotenam Montagnais Band will tell the story of how, through the development of hydroelectric resources, it saw an opportunity to spur economic growth, balance environmental concerns and preserve their traditional way of life." But almost half the band voted against development, many community members have been jailed and part of the deal the band signed last year requires that it must promote the project. If you know someone in DC who can stand outside the Grand Hyatt on Monday in solidarity with those of us who condemn such hydro-welfare, please do so. Time is short. --------- "RE: New Eyes Wisdom & Children's Rights" --------- Date: Sun, 2 Apr 1995 23:24:15 GMT From: mosa@netcom.com (Michele Lord) Subj: New Eyes Wisdom & Children's Rights Newsgroup: soc.culture.native This article grows out of an ancient Native American Learning Way which is the foundation of the Past Is Prologue Educational Program (PIP), used from kindergarten through college and by corporations. Information on PIP and on related publications is available from A Tribe of Two Press, P.O. Box 913, Georgetown, TX 78626; phone/fax (512) 930-5576. News Eyes Wisdom & Children's Rights by Paula Underwood "Listen. There are many ways of looking at the world...through Old Eyes...through New Eyes. Each brings their special vision. Each has value." "For who could tell where danger lies? Who would remind us of what we have already learned, but for Long Life Wisdom, those who see now through Old Eyes...and remember the learning." "Yet those Old Eyes were once young. Once...they saw everything fresh. Saw...as if it had never been seen before. And therein, perhaps, lies the best learning. For New Eyes have not yet learned to presume, not yet learned the Path accepted by the many. New Eyes...may yet show us the New and Better Path. And we do well to listen, those of us with Aging Eyes, for who is to say which brings the greater gift!" "Perhaps this is so, My Father," I answered him, "But these New Eyes see little at all just now, just now. And yet your Aging Eyes see much!" It was never an accident where we stood at the time. Looking back, I understand my Father's purpose. For as these words were spoken, my New Eyes saw only a variable surface of grey stone...while his Aging Eyes saw over the wall of solid stone before us. "Yet," my Father answered, "perhaps you already understand the nature of Wall better than I...for my eyes are bemused with a distant Vision. If I seek an understanding of stone-put-together, will I not ask you? What is a mere walk with your short legs is a hands and knees crawl for my elevated, Aging Eyes." And it was so. I stood, facing a limiting wall, no longer concerned with those limits. Now my self-assigned task was a gathered understanding of the nature of Wall, the texture of Stone and its interaction with the ground stone mixed with pebbles which we call Cement... After awhile, my Father took my hand and we walked across the street. Why was he standing here? My hand still held, we stood facing a huge truck laden with many things. My Father stood almost with his nose to these piled up goods. "Geeze, Honeygirl! Sure wish I knew what was on the other side of this truck! Can't see a thing 'cept what's piled on top here!" "Perhaps you can study that," I offered, thinking of my own recent lesson. "Yep, perhaps I can. Pretty interestin', too. Still wish I knew what was on the other side!" And then I saw...saw how it was that my lower eyes...saw clearly under the truck, giving full and accurate vision of what lay beyond. "Oh, Daddy," I answered, "You are so smart! Look what I see that you do not!" And I recited to him all the wondrous things that lay beyond, within easy visual reach of my New Eyes. * * * * * * * This -- as I learned these things from my Father -- this is the basis for the respect in which young as well as old are held. This was the basis, my Father said, for the very equal rights each Iroquois child had, perhaps still has. In the old days, he explained, any child at all could even choose his, choose her own parents. If life was unhappy where they were -- he could, she could choose to stay elsewhere within the great Long House, secure within any of the many possibilities. Could choose even to stay in a different House. But that was long ago, my Father said, and perhaps the People no longer follow that path. Yet, in reading as I do the Constitution of the Six Nations of the Iroquois -- The Great Law of Peace -- I find that same understanding reflected in in this codified and organized Law. The Law still followed by these Nations. For does it not say, in the Constitution on which our own Constitution is so greatly based, does it not say that when an infant is given an Authorized Name at the Midwinter or at the Ripe Corn Festival that child shall be recognized as a member of the clan? And is it not within the clans that the women identify the issues which the the Grand Council will discuss? And is not every voice -- however young, however old -- heard at such times? Does it not also advise the Representatives of the People, "Cast not over your shoulder behind you the warnings of the nephews and nieces should they chide you for any error or wrong you may do..." and does this not tell these "mentors of the people" to listen to the voices of the young? And does it not further say, "If either a nephew or a niece see an irregularity in the performance of the functions of the Great Peace and its laws, in the Confederate Council or in the conferring of titles in an improper way, through their war chief they may demand that such actions become subject to correction and that the matter conform to the ways prescribed by the laws of the Great Peace." * * * * * * * But I could never learn from any translated Law as well as I learned from my Father. He lived the lessons he hoped I would one day learn. Never did it shame him to ask my advice. "Tell me what your New Eyes see in this," he would petition. And with great care I would explain to him what my Earth Eyes, my Spirit Eyes showed me. And did he learn form this...or did I? "No one knows how anyone else should live, Honeygirl," he explained. "Shucks, it takes me full time just to figure out my own life!" And when someone challenged my way of being... "Well...I was wonderin'. How much experience do expect they have...at being you!" Little enough, I would say. Perhaps not enough at being who they are. And so the very young have every right to judge their own way, choose their path under the watchful, protective eyes of Long Life Wisdom. My Grandmother. My Father's Mother, would never chide, never ask me to be her kind of person. "You thought about what you're doing'?" she would ask. "I was just wonderin'...whether you really want to be that kind of person, 'cause that's interestin', real Interestin'." And that would catch my mind, pin me to the floor until I could figure out...whether I really wanted ti be that kind of person. "It takes a long time to figure out who you are," my Father explained. "So we think you better start young, real young. By the time most folks get started, 'pears to me it's already too late!" And so I chose my own path, deciding within the different context of the society around me -- the one that says the right to decide begins at 21. "Much too late to practice such things," my Father said. "For who lives longer with our decisions than the very young. Shall we deny them a public voice?" Seen and not heard, my Mother;s family said. Seen...and not heard. So let us understand -- we who are also children of The Great Tree of Peace under our own Constitutional version -- let us understand...that experience...is not the only teacher. Sometimes New and Wondering Eyes give the best advice. Let me learn this Wisdom from my children. May we all have the wisdom...to listen. +*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*+ "When we walk upon Mother Earth, we always plant our feet carefully because we know the faces of our future generations are looking up at us from beneath the ground. We never forget them." -Oren Lyons, Onondaga Nation ~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+~ Michele Lord mosa@netcom.com +*+ +*+ +*+ +*+ +*+ +*+ --------- "RE: Fed Recognition, Powwows & Seeking Discussions" --------- Date: Thu, 30 Mar 1995 18:27:52 From: dlopez@bigmuddy.jaxx.com (Dianne M. Doty-Lopez) Subj: Fed Recognition, Powwows, & Seeking Discussions Newsgroup: soc.culture.native Recently the Houma Indians of South Louisiana applied for Federal Recognition. They were sent a document from the BIA almost 3 inches thick. They were not recognized as Natives. They were recognized as a multi-racial group. I don't understand all of this document or the way the Houmas applied. I thought it was to be blood quorum, only to find out later that the application for recognition was made by association of family name. How the family names were recognized before the group I don’t understand. Because of this BIA opinion I have become more aware of the politics and misconceptions about these things. Because of so much underhanded oil rush dealings during the boom for oil and oil lands, it is doubtful that any of the original documents and records will ever be produced for verification. In our state you are only listed as black or white until 1964. Only white people could own or sell land. If an Native was deeded property, surely, he must have intermarried.So many x's were made on paper for the lands that the oil flowed under. But who made the X's ? When slaves ran away from the plantations and cities they headed to the bayous and marshes. The Natives took them in and intermarried over the years. But recognizing Black Natives seems to be something that is not acceptable. Why? If the blood quorum is there? When a tribe is recognized the papers go to other already recognized tribes for their comments first. What are the thoughts of other Native Americans on this subject of the Houma's recognition? Some other questions I want to ask pertain to powwows of the people of tribes and powwows of hobbyist groups. I understand that there was a recent agreement of a group of Native Americans on this issue. How does the public at large who attends a powwow know if he has been honored or shamed? I know some of the answers to that leading question,but I am seeking opinions on the subject of powwows. Lastly, I would like to hear from other Native Americans who will e-mail to me. I will reply and be grateful to hear from you. Thank you. DmDL dlopez@bigmuddy.jaxx.com --------- "RE: Legend: Stay on the Path" --------- Date: Sun, 2 Apr 1995 11:40:33 -0600 From: dlonehi@cp.mnet.uswest.com (Dana Lone Hill) Subj: Stay on the Path UUCP email Hi Gary, Here is the story that I told on the listserver, I would like to say that I didn't write it. I heard it on the radio back home in South Dakota. A long time ago there was this Indian boy. One night he heard a whipperwill singing. The boy liked the song the whipperwill was singing so much that he wanted to find the whipperwill, and watch him sing before the sun came up and he flew away. So the boy left and followed the sound of the whipperwill. But wind carried the whipperwill's song far so it was further than the boy expected. After awhile the boy came to a trail, and he decided to follow it. Soon the boy caught up to coyote. Coyote saw the boy coming and so he turned around and said, "What do you want?" the boy said, "Nothing" Coyote replied, "Then why are you following me?" the boy answered, "I'm not following you, I heard the whipperwill singing and I wanted to watch him sing before the sun came up and he flew away." Coyote looked at the boy and said, "You know I sing. I'm a pretty good singer if I do say so myself. Would you like to hear me sing?" The boy didn't want to be impolite and so he agreed to hear him sing. Coyote howled out a song, and when he was finished he looked at the boy and said, "Well? What did you think of my song?" The boy answered, "I thank you for the song but I much prefer the whipperwill's song over yours". This infuriated Coyote, and he told the boy, "This trail leads to the lake but it take a long time to get there. Follow me I know a short cut." and Coyote took off across the field. It was getting late and the boy didn't want to miss the whipperwill singing and so he followed Coyote. Coyote took the boy through rough terrain, into bushes and over rocks. When the boy went over the rocks he tripped hurt his knee. Finally they got to the lake, but the sun had come up and the whipperwill had flown away. As Coyote walked away he laughed at the boy. Years later when the boy became a man he thought about that night and the lesson it taught him. Always stay on the path of your one true love, never deviate or take a short cut because you don't know where it will take you. Dana Lone Hill --------- "RE: Poem: Passamaquoddy Girl" --------- Date: 07 Mar 95 12:54:28 EST From: Christopher.A.Newell@DARTMOUTH.EDU (Christopher A. Newell) Subj: Passamaquoddy Girl UUCP email I didn't write this, but I grew up knowing the woman who did pretty closely. Her death was a loss to our community and in her honor I post her words so that others may learn from her. _Passamaquoddy Girl_ A proud Indian girl grows up on the reservation Takes a walk to the white community She knew nothing of "them" She was greeted with laughter She was treated unfairly For she did nothing to "them." She was called a redskin She looked upon herself saw only brown skin She wonders what is wrong with"them." She is called an Apache with a sneer. She says, I am Passamaquoddy eyes full of tears. She asks herself what have I done to "them." They make funny noises imitating her language. She says to "them" I know two languages. Doesn't that mean anything to you. But to "them," they only understood one language. The language of hate. She asks herself what have I done to "them." They don't know her. Still they condemn. She committed no crime still they prosecute Stones of injustice are thrown at her Her heart starts to fill with bitterness. She proclaims her hate for "them." Years of ignorance go by. Then she realized what was happening. She was getting to be just like "them." She says I am not one of "them." I will not condemn all of "them." For I am Passamaquoddy A proud Indian woman. --Mary Ellen Socobasin Passamaquoddy 1947-1988 I saw Rita Joe 2 summers ago at the Wabanaki Conference on the Restigouche Mi'kmaq Reserve in Quebec. Her words for young people were that she is getting old and her disease soon won't let her be able to write anymore, but for others to continue their education and continue to express yourself in poetry. I have no gift for the beauty of poetry, but hopefully through others I can express myself still. For those of you who don't know who Rita Joe is she's a Mi'kmaq poet who's published around 3-5 books. She's an elderly woman now, but she's wise even beyond her years and tells some great jokes. She knows the importance of learning, but she also knows that you must have fun doing it, maybe that's why she was one of the best teachers I've ever met. Torture and education should not be synonymous. Mary Ellen taught me in grade school and she too was one of the best teachers I've ever known. This is just a small piece of her. Woliwon --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/03/31 00:06 From: Debra F. Sanders (dfsanders@genie.geis.com) Subj: Verse: Hawai'ian Book of Days GE Electronic Mail A HAWAIIAN BOOK OF DAYS, week of April 9-15 APELILA (April) (Welo) 9 Time lays no claim upon the earth's spell of wonder. 10 Earth's seasons are like the tides of the sea, ke kai, -- timeless and everlasting. 11 When man has come and gone, the land will remain. 12 Pele makes the land which is shaped by the ocean. 13 If you want to hear the secret voice of the wind, ka makani, you must first learn to listen. 14 In your time upon this earth, remember to walk with dignity. 15 Whale song calls me in my dreams. (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, 6 April 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: berryj@Okway.okstate.edu (John Berry) From "Bishinik", Jan. 1995, pp. 2,3 (edited for length) ---------------------------------------- April 22, 1995 Everyone is invited to join Chief Hollis E. Roberts and the Choctaw Nation Tribal Council on April 22nd for a commemorative walk (2 1/2 miles) beginning at the historic cemetery grounds in Skullyville, OK. All participants planning to walk are requested to meet at the Spiro School at 9:00am on that Saturday morning and take the shuttle bus over to the cemetery. Chief Roberts will give a short welcome at 10:00am before leading the 2 1/2 mile walk back to the school football stadium, where a free lunch of Indian tacos will be served. This ceremonial walk honors both the traditions and programs of the great Choctaw Nation of Oklahoma. In 1831, when the Choctaws began their trips across the "Trail of Tears" during the forced removal of the Native Americans to the wilderness of Indian Territory, tribal members left their homes w/ great sadness. The horrifying experience resulted in the death of many of the Choctaw people. Young and Old were equally susceptible, w/ sickness and hunger contributing to the end of many lives. Skullyville was one of the first Choctaw Nation settlements in Oklahoma - now listed as a ghost town. ------------------------------------------------------------------- May 20, 1995 The Choctaw Nation will be hosting the fourth Annual Commemorative Trail of Tears walk at Eagletown, Oklahoma on May 20th. The 20 mile walk will begin at Horatio, Arkansas with ceremonies and snacks at the school and will follow the Panki Bok route to Eagletown, Oklahoma. A free lunch will be served to all participants at the conclusion of the walk. Everyone is welcome to participate. You do not have to be a tribal member to attend. T-shirts will be available at the commemorative event. For more information, please call (405)924-8280, ext. 227. ========================================================================== From: berryj@Okway.okstate.edu (John Berry) Subject: Powwow, Enid, OK KEEPER OF THE PLAINS - A Native American Celebration April 28, 29, 30; Downtown Enid, OK Convention Hall, Independence & Cherokee Head Staff: Head Lady Dancer - Janna Childs Head Man Dancer - Pat Moore Head Singer - Louis Cozad MC - Wallace Coffey Arena Director - Perry Aunko --------------------------------------------------------------------- THREE DAY CELEBRATION - Entrance Fee - $3.00 per day Button Pass to Dancers - $6.00 for all 3 days FEATURED TRIBE - COMANCHE **** Friday, April 28th, 1995 5:00PM Arts & Crafts & Food booths open 7:00PM Grand Entry InterTribal & Contest **** Saturday, April 29th, 1995 11:00AM Booths open 1:00PM Grand Entry Contest & InterTribal 5:30PM Supper Break 7:00PM Grand Entry Scholarship Award TeePee Competition Winner Announced Contest & InterTribal Honoring of Special Guests Contest & InterTribal **** Sunday, April 30, 1995 11:00AM Booths Open 1:00PM Grand Entry Contest & InterTribal Contest Awards Everyone welcome to Dance Contest & InterTribal All Dancers, families and friends are welcome to come and participate in the InterTribal Dancing. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ DANCER REGISTRATION: Friday-5:30PM Saturday-12:00PM & 5:30PM Contest will be judged on point systems: Grand Entry, Spot Checks, Contest Points CATEGORIES: Adult Ladies & Juniors-Cloth, Buckskin, Fancy Shawl, Jingle Dress Adult Men & Juniors - Fancy, Straight, Traditional, Grass * Men & Women age 55 and over compete in one category. Tiny Tots contest: Sponsored by Janna Childs DANCE AWARDS: Adults (Men & Women) Mens, Ladies* Junior Boys, Girls 18 & Over 55+ 13-17 Year ---------------------------------------------------------------- 1st $500.00 $300.00 $200.00 2nd $300.00 $200.00 $150.00 3rd $200.00 $100.00 $100.00 This celebration will mark the second annual event in Enid, Oklahoma. It will begin on Friday with Dance Contest Registration opening at 5:30PM & will continue through Sunday Evening with presentation of contest awards. KEEPER OF THE PLAINS SCHOLARSHIP FUND The Keeper of the Plains Celebration is an annual event produced by the Keeper of the Plains Scholarship Board, Inc., a non-profit organization which was estab. in 1993 as a community resource w/ the mission of planning, implementing and operating a program to award academic scholarships to Native American students in the geographic area of Northwestern Oklahoma for the purpose of furthering their post high school education. All profits generated from this event will be donated to the scholarship fund. The recipient of the 2nd scholarship will be announced on Sat. evening, April 29th at this event. Your tax deductible donation will be appreciated and may be mailed to: Keeper of the Plains Scholarship Fund, POB 686, Enid, OK 73702 ======================================================================= Topic 181 Toronto International POW WOW web:susanodo web.native 2:47 AM Mar 30, 1995 Original Sender: randy.macey@mace.gryn.org (Randy Macey) TORONTO INTERNATIONAL POW WOW ::::::::::::::::::::::::::::: MAY 6th & 7th 1995 at THE SKYDOME Admission ///////// One Day Pass: Adult: $11.50 Children (under 12) $ 7.00 Two Day Pass: Adult: $19.50 Children (under 12) $12.50 Available at: Ticket Master Tel: (416) 870-8000 For More Information Please Contact: INDIAN ART-I-CRAFTS OF ONTARIO Tel: (519) 751-0040 or Fax: (519) 751-2790 -- | Fidonet: Randy Macey 1:259/436 | Internet: Randy.Macey@mace.gryn.org ========================================================================= From: ALEX@vms.ucc.okstate.edu Subject: Pow-wow Contest Powow Oklahoma State University Stillwater, OK 8 April 1995 2-5 Gourd Dance 5-6 Supper 6-11 evening competition Sponsored by Native American Student Association Head singer: Row Kisketon Headman Dancer: Dennis Zotigh Headlady Dancer: Shoshana Wasserman Host Gourd Clan: Osage Gourd Clan Master of Ceremonies: Anthony Arkeketa ARENA DIRECTOR: Mike Gawhega Colvin Center Annex Joe Jones (405) 377-8439 Pete Coser (405) 744-5481 ===================================================================== Sender: aisesnet_general@umt.umt.edu Subject: Native American Heritage Month at Kansas State Univ. Original Sender: Clyde Henderson The Native American Student Body of Kansas State University would like to extend an invitation and welcome all to be a part of our celebration during the month of April. NATIVE AMERICAN HERITAGE MONTH-APRIL 1995 +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Kansas State University Manhattan, Kansas +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Saturday/Sunday, April 8-9 Manhattan Town Center "Native America in the Round" Dancing and Arts & Craft Show Wednesday, April 12 7:30 p.m., K-State Union, Forum Hall Lecture and Reading Keynote Speaker: N. Scott Momaday, Pulitzer Prize recipient, Writer, Poet, and Artist Wednesday, April 19 3:30 p.m. K-State Union, Room 213 Speaker: Dr. L.F. Culley, Professor of Art History, Kansas State University Friday, April 21 10:00 a.m. K-State Union, Room 212 Speaker: James Riding In, Assistant Professor of Justice Studies, Arizona State University "Mulberry Creek Massacre" Tuesday, April 25 1 p.m. K-State Union, Room 212 Speaker: Bunny McBride, Writer/Anthropologist "Molly Spotted Elk: A Penobscot in Paris" Thursday, April 27 10:00 a.m. K-State Union, Room 212 Speaker: Bob Golten, Co-founder & Director, Indian Law Clinic, University of Colorado, School of Law Saturday, April 29 KSU's 6th ANNUAL POWWOW 1:00-5:00 pm Gourd Dancing 7:00-11:00 pm Inter-tribal Dancing Ahearn Field House (Denison and College Heights) ++Free Admission++ + + + + + + + + + + + + + + + + + + + + + + For more information contact: Multicultural Student Organization Office, 201J Holton Hall (913)532-6436 or Minorities Resource and Research Center Farrell Library, 103D (913)532-7453 + + + + + + + + + + + + + + + + + + + + + + Sponsored by Native American Student Body; AISES; American Ethnic Studies Program; the Dept. of Art; the Dept. of Sociology; Anthropology and Social Work; the English Department's Creative Writing program; the College of Arts and Sciences; Multicultural Student Organizations; the Office of Multicultural Affairs; and the Office of the President. Thanks! ////Clyde Henderson, director ////MRRC, Farrell Library, KSU ////email: drexler@ksuvm.ksu.edu or (913)532-7453 ===================================================================== From: "Matthew W Kauley" Subject: U of M Faculty Development Program ++CALL FOR APPLICATIONS++ UNIVERSITY OF MINNESOTA - TWIN CITIES CAMPUS AMERICAN INDIAN FACULTY DEVELOPMENT PROGRAM The University of Minnesota is currently seeking American Indian health professionals for the Faculty Development Program in Medicine, Nursing and Public Health. Eligible applicants are American Indian health professionals who have an interest and potential for future tenure track faculty positions at the University of Minnesota. Successful applicants will receive a non-tenure track faculty position at the level of Assistant Professor, Lecturer or Instructor upon entry into the program. The AIFDP participant will complete an advanced degree in public health, environmental health, epidemiology, health services research, nursing or other degree program consistent with a tenure track position. Research, teaching and clinical activities will also be provided. AIFDP participants are expected to complete the program in two to three years. Upon completion of the program, the participant is expected to have the necessary academic qualifications for a tenure track faculty position at the University of Minnesota or other major academic health sciences centers. Selection will be undertaken by the AIFDP selection committees. Salary will be determined by University guidelines for the level of appointment. Please write the Center of American Indian and Minority Health, 420 Delaware St. SE. , Box 293, UMHC, Minneapolis, Minnesota 55455 or call Sharon Visenor-Oker at (612) 625-0475 for more information. The University of Minnesota is committed to the policy that all persons shall have equal access to its programs, facilities, and employment without regard to race, color, creed, religion, national origin, sex, age, marital status, disability, public assistance status, veteran status, or sexual orientation. Matthew Kauley kaule001@gold.tc.umn.edu ================================================================================= Topic 481 Peltier Weekend Jonto alt.native 1:17 PM Mar 31, 1995 (at falcon.cc.ukans.edu) (From News system) On June 25th and June 26th, Peltier Weekend will be held in Washington DC. The 25th will be a day of spirituality at Lafayette Park. It will be a day of prayer for those who have sacrificed so much for the Native struggle. it also marks the 20th anniversary of the Incident at Oglala. On the 26th an educational forum will be held at American University at the Ward Circle Building with speakers and entertainment. We need as many people present as possible to DEMAND JUSTICE for LEONARD PELTIER! Join the Leonard Peltier Defense Committee and the Leonard Peltier Freedom Campaign for PELTIER WEEKEND and demand justice for all! For additional information contact the LPDC at PO Box 583, Lawrence, KS 66044 Or call at (913) 842-5774. fax (913) 842-5796. Thanks. Peace. ==================================================================== From: bmoreld@news.seattleu.edu (Brian P. Moreland) Subject: Seattle Pow-wow. The Native American Student Alliance of Seattle Central Community College presents their FIRST annual Youth and Education Conference and POW-WOW MC Mac Silverhorn Host Drum Hoka Hey Sitting Horse Jackpot Dancing - Cash Prize Grand Entry: Friday 7pm Saturday 1pm & 7pm Location: 1718 E. Broadway., Seattle. - SCCC Gym Date: April 28-29 For more information please call: Chris Caywood (206) 282-9428, or Al Lane (206) 725-5108 =================================================================== From: EIRP News Subject: Reminder Letter of 2nd Southwest Indian Livestock Field Days MEMO TO: All Who Are Interested in the Southwest Indian Livestock Field Days SUBJECT: 2nd SOUTHWEST INDIAN LIVESTOCK FIELD DAYS GALLUP, NEW MEXICO - April 25 and 26, 1995 (Please share this information with all those who you feel might be interested) Note: ALL TIMES FOR THE FIELD DAYS ARE STATED AS MOUNTAIN DAYLIGHT SAVINGS TIME (New Mexico Time) not Mountain Standard Time (Arizona Time) Glenda Davis, the Program Chairperson and Veterinarian Technician, The Navajo Nation Department of Agriculture has asked that I send a reminder that the 2nd Southwest Indian Livestock Field Days are coming up at the Red Rock State Park, Gallup, New Mexico, Tuesday and Wednesday, April 25 and 26, 1995. This event is sponsored by the Southwest Indian Agricultural Association, New Mexico State University and The University of Arizona and is hosted by The Navajo Nation Department of Agriculture. Topics to be discussed during the Field Days are, Livestock Marketing, Range Management, Horse Handling and Wool Marketing. A special youth program is being planned for April 25. It will begin at 10:00 A.M. For additional information on the youth portion of program contact Esther Hubbell, Extension Agent, Navajo County Cooperative Extension, 402 E. Hopi, Holbrook, AZ 86025, Phone: (602) 524-6271. Please pre-register by either sending in the enclosed pre-registration form or calling (602) 871-7406 at Th Navajo Nation Cooperative Extension Office, Window Rock, AZ. The pre-registration deadline, including youth, is Monday, April 10, 1995. There will be a $10.00 registration fee for adults ($5.00 for students) which can be mailed to the following address: The Southwest Indian Livestock Field Days, Cooperative Extension, The Navajo Nation, P.O. Box 1339, St. Michaels, AZ 86511. After April 10, 1995, the registration fee for adults will be $15.00. Make checks payable to: Southwest Indian Agricultural Association or SWIAA. (PLEASE NO PURCHASE ORDERS). Registration will start at 7:00 A.M. on Tuesday, April 25th at the Red Rock State Park, Gallup, New Mexico. The program will begin at 9:00 A.M. Mountain Daylight Savings Time. The sponsors of this event are putting a program together they feel will be beneficial for all livestock producers. Howard E. Jones Coordinator Native American Programs ======================================================================= -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Debra F. Sanders(Kepola), Paula Underwood via Michele Lord, John Berry Christopher A. Newell, Dianne M. Doty-Lopez, Ann Stewart, Janet Smith, Gary Armstrong, Frosty Deere, Dana Lone Hill,Lubicon Cree(Press Release), National Commission for Democracy in Mexico --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ all items below this line have already been distributed by our brother, Jay Brummett, via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 6 April 95 08:00 -0500 From: Janet Smith (Evening Star) (jans@genie.geis.com) Subj: Upcoming conferences and powwows already posted to Mailing Lists NATCHAT or NATIVE-L = Powwows and Gatherings From the Internet listserv groups = Subject: Keepers of the Treasures Meeting Original Sender: tristine@t.imap.itd.umich.edu (Tristine Lee Smart) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) I just received the preliminary program for the upcoming Keepers of the Treasures meeting. Tristine Lee Smart ---------------------------------------------------------- "Honoring our Cultural Lifeways- Past, Present and Future" Keepers of the Treasures- Fourth Annual Conference Sioux Falls, South Dakota May 8-11, 1995 Preliminary Agenda MONDAY, MAY 8 Facilitator: Curley Youpee, Secretary, Keepers of the Treasures Topic: TRIBAL PRESERVATION PROGRAMS 9:00-10:00 a.m. Opening Ceremony Presentation of Colors and Staffs- Ernest Weddell, Sr., V.F.W. Post 1353, Marty, S.D. Invocation- Arvol Looking Horse, Keeper of the Sacred Pipe, Lakota- Cheyenne River 10:00-10:30 a.m. Welcoming Addresses Darrell Drapeau, Yankton Sioux Tribal Chairman Gordon Pullar, President, Keepers of the Treasures 10:30-11:00 a.m. Keynote Speaker Charlotte Black Elk 11:00-12:00 p.m. Introduction of Tribal Representatives 12:00-12:15 p.m. Overview of Afternoon Workshops Dean Suagee, Attorney, Hobbs, Straus, Dean and Walker 12:15-1:30 p.m. Lunch (on your own) 1:30-2:30 p.m. Concurrent Workshops A) TRIBAL PRESERVATION PROGRAMS AND THE 1992 AMENDMENTS TO THE NATIONAL HISTORIC PRESERVATION ACT Presenters: Patricia Parker, National Park Service Bretta Bloomberg, Minnesota State Historic Preservation Office Paul Putz, South Dakota State Historic Preservation Office Rena Martin, Navajo Nation Historic Preservation Office B) THE SECTION 106 PROCESS Presenters: Bruce Crespin, Bureau of Land Management Claudia Nissley, Advisory Council on Historic Preservation Alan Downer, Navajo Nation Historic Preservation Department C) TRIBAL CULTURAL RESOURCE MANAGEMENT Presenters: Loretta Jackson, Hualapai Natural Resources Department Hank Stevens, University of California, Irvine Roger Anyon, Zuni Cultural Preservation Program Alex White Plume Kurt Dongoske, Hopi Cultural Preservation Office D) TRIBAL LAW AND INSTITUTION BUILDING Presenters: Dean Suagee, Hobbs, Straus, Dean and Walker Frank Pommershein, University of South Dakota 2:30-2:45 p.m. Break 2:45-3:45 p.m. Repeat Workshops A, B and C 3:45-4:00 p.m. Break 4:00-5:00 p.m. Repeat Workshops B, C and D 5:00-5:30 p.m. Summary Michael Matts, Native American Liaison, National Trust for Historic Preservation 6:30 p.m. Supper 7:30 p.m. Welcoming Wacipi M.C.- Jerry Dearly Colors- V.F.W. Post 1353 TUESDAY, MAY 9 Facilitators: Tony Miranda, Chair, Carmel Mission Band Pikake Pelekai, Office of Hawaiian Affairs Topic: LANGUAGE PRESERVATION 8:45-9:00 a.m. Announcements 9:00-9:15 a.m. Prayer 9:15-10:00 a.m. Speaker Pat Locke, Native American Languages Institute 10:00-10:15 a.m. Break 10:15-11:30 a.m. Panel on Language Preservation Duane Hollow Horn Bear Gary White Deer Jolene Arrow 11:30-12:45 p.m. Lunch 12:45-2:00 p.m. Panel Tony Miranda John Around Him Oliver Red Cloud 2:15 p.m. Bus leaves for Pipestone National Monument 3:00-4:30 p.m. Tour of Pipestone National Monument 4:30 p.m. Leave for Flandreau 6:00 p.m. Supper in Flandreau 6:30 p.m. Bingo will be available WEDNESDAY, MAY 10 Facilitators: Tessie Naranjo, Santa Clara Pueblo Preservation Project Denise Vigue, Oneida Nation Museum Topic: REPATRIATION 8:45-9:00 a.m. Announcements 9:00 a.m. Opening prayer 9:00-10:15 a.m. Panel EXPLANATION AND HISTORY OF THE NATIVE AMERICAN GRAVES PROTECTION AND REPATRIATION ACT Presenters: Karen Atkinson, Tribal Attorney, Flathead Nation Larry Zimmerman, University of South Dakota 10:15-10:30 a.m. Break 10:30-11:40 a.m. Panel PERSPECTIVES ON REPATRIATION Presenters: Frank Pommershein, University of South Dakota Jim Anaya Gordon Pullar Lawrence Hart 11:40-12:00 p.m. Summary Tim McKeown, National Park Service 12:00-1:15 p.m. Lunch 1:15-4:45 p.m. Recurring Workshops (These workshops will be repeated throughout the afternoon with a break from 2:45-3:00 p.m.) A) INVENTORY, HUMAN REMAINS Phil Minthorn, Smithsonian Institution B) GRANTS Rose Kluth, Leech lake Band of Chippewa David Grignon, Menominee C) FEDERAL REGULATIONS Dean Suagee D) SUCCESSFUL TRIBAL PROGRAMS George Kipp Sebastian LeBeau 6:00 p.m. Banquet THURSDAY, MAY 11 Facilitator: Billy Cypress, Vice-President, Keepers of the Treasures Topic: KEEPERS OF THE TREASURES BUSINESS MEETING 9:00-9:15 a.m. Opening Prayer 9:15-11:30 a.m. Business Meeting Resolutions Elections Proposals for 1996 conference Update on activities Regional reports Organizational goals CONFERENCE ARRANGEMENTS Location: Ramkota Inn in Sioux Falls, South Dakota Accommodations: A block of rooms is reserved at the Ramkota Inn for the conference period at a special rate of $56 per night (plus tax) for up to four people per room. Call 605-336-0650 for reservations and mention that you are with the Keepers of the Treasures Group. Conference Registration: Registration for the four-day conference is $150 per person until April 25, and $175 afterwards. Memberships dues are $10 per year. There will be a student registration fee of $15 that does not include meals or special events. For more information contact: Mary Stuart McCamy Irion Keepers of the Treasures 1785 Massachusetts Ave., NW Washington, DC 20036 (202) 673-4207 (202) 673-4038 (fax) ==================================================================== Subject: Plains Indian History Seminar, TCU, June 1995 Original Sender: lavender@ucsub.colorado.edu (H-WEST Coeditor Catherine Lavender) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The Plains Indian in Fact, Film, and Fiction Eighteenth Annual TCU/Chisholm Trail Western Seminar Friday and Saturday, 9-10 June 1995 J.M. Moudy Building, Room 141-N Texas Christian University Fort Worth, Texas For brochure, please send your U.S. postal address to: JALTER@GAMMA.IS.TCU.EDU ======================================================================= --------- "RE: Block Grants/In Clear" --------- Date: Wed, 5 Apr 1995 09:01:52 -0600 From: berryj@okway.okstate.edu (John Berry) Subj: Block Grants - in clear Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) To all, _____While this is somewhat old 3/27/95, it is to be hoped that we have not been left to the tender mercies of the State Governments for this funding or other matters. JDB_________________________ NATIVE AMERICAN AMENDMENT DENIED ON WELFARE REFORM BILL (Mr. RICHARDSON asked and was given permission to adress the House for 1 minute and to revise and extend his remarks.) Mr. RICHARDSON. Mr. Speaker, every member of Congress with Native Americans in their district should vote against this bill and this rule. Incredibly, the Republican leadership has snubbed their own chairman of the Natural Resources Committee, the gentleman from Alaska, DON YOUNG, and disallowed a bipartisan amendment that both of us were going to offer, treating Indian Tribes as States in the new block grant system, just like every Republican and Democratic administration has done since the 1960's. Mr. Speaker, without this amendment this bill will decimate Native American programs, violate the tribal sovereignty agreements with the United States and will disenfranchise millions of Native Americans. It does not surprise me that the Republican leadership would snub kids and Native Americans, but their own guy, DON YOUNG, the very able chairman of the Natural Resources Committee who was simply trying to do the right thing. # I rise in outrage in learning that the amendment concerning Native Americans which the gentleman from Alaska and I have been working on is not in order.# # This marks the beginning of an era-the Republican termination era-for our Nation's relations with tribal governments. # # We have always maintained intergovernmental relations with Native Americans-and this has been supported by every administration, on both sides of the aisle, since the 1960's. # # This is a significant departure from our belief in and support of Indian self-determination, and affronts many statutes passed by this body and our predecessors. # # Our amendment would have restored set-asides to Native Americans that HR4 destroys-it adds nothing new, would have only maintained the independence and ability to serve tribal people that tribes currently maintain. # # I am outraged that the Rules Committee has denied this bipartisan, rational, technical amendment to HR4; this is fundamentally unfair and wrong. # # Mr. Speaker, the bottom line is that there is no place for arrogant procedural tactics in this Chamber, it only denies the first Americans a voice in the legislative process. # NATIVE AMERICAN AMENDMENT DENIED ON WELFARE REFORM BILL *House speeches and inserts* (CRTEXT 03/22/95 p. H3782) [STATEMENT PRECEDING CONGRESSMAN RICHARDSON'S STATEMENT] # Mr. HAYWORTH. Mr. Chairman, I voted for the rule on HR1214 and I support passage of this legislation. I do, however want to express my concern with the Rules Committee failure to make in order an amendment which would have reaffirmed our Nation's obligation to American Indian communities. # # A bipartisan amendment, offered by Resources Chairman DON YOUNG, would have set aside 3 percent of appropriations for block grants to Native American communities. This amendment was important because it would have recognized the unique nature of the Federal Government's relationship with Native American tribes. # # My concern is that direct block grants to the States may adversely affect tribes for two reasons: One, States do not have the same obligations to tribes that the Federal Government has; and two, some tribes, like the Navajo Nation, cross State borders and would have to petition more that one State for funding. The Young amendment would have addressed this concern, and I regret that it was not made in order. # # Mr. Chairman, I want to assure concerned tribal leaders that, although the Rules Committee did not make this amendment in order, our bipartisan efforts to secure protections in HR1214 for Native Americans will continue.# ------------------------------------- If I hear any more on this will post same. Be Well, John Berry --------- "RE: Lubicon Cree/Unocal" --------- Date: 3 Apr 1995 20:14:03 +0200 From: h440t4@star1.boku.ac.at (Schwarzbauer Peter) Subj: Lubicon Cree/Unocal Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Lubicon Lake Indian Nation Little Buffalo Lake, AB Phone: 403-629-3945 Fax: 403-629-3939 Mailing address: 3536 - 106 Street Edmonton, Alberta T6J 1A4 Phone: 403-436-5652 Fax: 403-437-0719 March 30, 1995 Most recently natural gas has become valuable as the "fuel of choice" for the huge U.S. utilities and the Lubicons consequently face yet another assault on their lands, their resources, their rights and their society. Natural gas processing facilities are being proposed all over the Lubicon territory -- including very worrisome "sour gas" plants designed to remove lethal hydrogen sulfide from natural gas so as to make it commercially viable. At best these sour gas plants produce sulphur dioxide emissions which are associated with serious health problems wherever such plants are located. At worst accidental release of hydrogen sulfide by these plants can kill instantly. On February 23 the Alberta Energy Resources Conservation Board -- the regulatory agency considering Unocal's sour gas plant -- announced that they'd decided to approve it. The Provincially-appointed Board of the Provincially-created and funded regulatory agency not surprisingly found that they have "full statutory authority (under Provincial law) to regulate energy related activities on this disputed land, and hold the view that the mineral and land surface leases were properly obtained by Unocal from the (Provincial) Crown". The clear message to the Lubicons by both levels of Canadian government and their resource exploitation company cronies is you have no rights to your traditional territory and we'll do to you what we please whether you like it or not. Under such circumstances domestic redress has truly been exhausted and it's up to the international community to prevent the final extinction of this small embattled indigenous society. The School Sisters of St. Francis are shareholders in Unocal of California, the parent company of Unocal Canada. Unocal's Annual General Meeting is scheduled for May 22, 1995, in Houston, Texas. The School Sisters of St. Francis have filed a shareholders resolution on the Unocal sour gas plant built in Lubicon territory which will be discussed at that AGM. People are asked to send letters opposing Unocal's sour gas plant to: Sister Laurie Michalowski, SSSF Chair, SSSF Corporate Responsibility Committee 4127 N. Central Park Chicago, Illinois USA 60618 It is important to let Unocal shareholders know what is at stake and that the international community opposes what their Directors are doing in Lubicon territory. Attachment #1: School Sisters of St. Francis Resolution UNOCAL IMPACT ON INDIGENOUS SOCIETIES WHEREAS Unocal Canada Management Limited has constructed a sour gas processing plant in northern Alberta on the contested aboriginal lands of the Lubicon Lake Indian Nation; AND WHEREAS the Lubicon Lake Indian Nation publicly opposes construction and operation of Unocal Canada's sour gas processing plant for environmental and health reasons and has also charged Unocal Canada with fraudulently misrepresenting the Lubicon position on construction of the plant in order to obtain regulatory agency approval to construct it; AND WHEREAS both levels of Canadian government have publicly acknowledged that the Lubicon Lake Indian Nation has rights to traditional Lubicon lands although there remains disagreement as to the exact nature and extent of those rights; AND WHEREAS the dispute over Lubicon land rights has attracted international attention including a decision by the U.N. Human Rights Committee that development activity in the unceded Lubicon territory violates the civil and political rights of the Lubicons and charges by the World Council of Churches that development activities in the unceded Lubicon territory could have genocidal consequences for the Lubicon people; AND WHEREAS the history of the Lubicon dispute and the support which the Lubicon people enjoy both within Canada and internationally ensures that the Unocal Canada sour gas processing plant will remain a source of continuing controversy for as long as it is located in the unceded Lubicon territory including the possibility of triggering an international consumer boycott of Unocal; AND WHEREAS the Unocal Canada sour gas processing plant in northern Alberta is part of the larger question facing Unocal of the impact and implications of Unocal activities upon Indigenous societies worldwide; AND WHEREAS opposition to the construction and operation of Unocal Canada's sour gas processing plant in the unceded Lubicon territory may therefore create continuing negative publicity for Unocal operations and an unstable investment climate jeopardizing returns to Unocal shareholders; NOW THEREFORE BE IT RESOLVED that the shareholders of Unocal request the Board of Directors to prepare a full written report to all shareholders (admitting proprietary information) within three months of the 1994 Annual Meeting providing information on Unocal Canada's involvement in the Lubicon territory, the newly constructed sour gas processing plant, Lubicon charges that Unocal Canada fraudulently misrepresented the Lubicon position on construction of the plant in order to obtain regulatory approval of its construction, alternatives to putting this sour gas processing plant into operation, the likely consequences for Unocal if this sour gas processing plant is put into operation in the Lubicon territory and the impact and implications of Unocal activities upon Indigenous societies worldwide. This report should contain information on the situation provided directly by the Lubicons as well as by the officials of Unocal Canada.