Subject: nanews03.023 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 023 O o o o o O __/_ / ) (___/ / ( (___, 10 June 1995 O o O O o O K A N O H E D A A N I Y V W I Y A O ( N A T I V E A M E R I C A N N E W S ) This issue contains articles from IND-NET, EIRP, & NATIVE-L Mailing Lists, UUCP & Genie (General Electric) email, Usenet newsgroup alt.native Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters who share our Spirit informed about current events within the lives of those who walk the Red Road. It is archived at the Native American FTP site ftp.cit.cornell.edu in the directory /pub/special/NativeProfs/newsletters; and part A is being sent to the NATIVE-L mailing list, one of the NativeNet lists managed by Gary Trujillo (gst@gnosys.svle.ma.us). It is also 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 earth is our mother. She should not be disturbed by hoe or plough. We want only to subsist on what she freely gives us." __ Chief Joseph, Nee-Mee-Poo +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Sweet Grass Hills of Montana and Sacred to Blackfeet, Assiniboine, Plains Cree, Salish, Kootenai and Gros Ventre has a problem. Besides being one of the single most productive places on our Mother for the Sacred Sweet Grass, it also contains gold. Gold mining interests lust after and have filed claim to. Gold that can only be strip mined. Wounded Knee gleams equally large in the eyes of the National Park Service. It will become, not a place to mourn past crimes and offer prayer, but a monument of kiosks for sandaled feet and hot dog wrappers. Write your congressional representatives today. Tell them these things must not happen. Ask them to oppose the desecration of these Sacred places. 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 - Power of the Children - Conferences and Powwows - online - The Tribes Need Heroes - Native Youth Summer Program - Round Valley Update - Peabody Kayenta Mine Permit - Indian Owned Business - Davis Inlet Progress - Oneida Nation Police Support Community - Native America Calling - Indians and Mestizos in the Americas - Wounded Knee 1995 Update - More Interesting Story - Indian/Blood Quantum Question - Poem: Gathering Feathers - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Power of the Children" --------- Date: Fri Jun 2 18:30:59 1995 From: KEESH@aol.com Subj: Power of the Children UUCP email I give you the following story to do with as you wish except to change it of course. At a sacred ceremony, while one of the elders was praying and talking to us (200 or so folks at this outdoor gathering), he addressed the tree spirits and thanked them for what they provide for us. He continued to praise those helpful spirits, but even though he was standing not two feet from me, I could not hear the rest of his talk until he was almost finished. I heard a noise in the needles and in the leaves of the trees above my head. I looked up to see thousands of tiny lights or sparkles. They were coming out of the trees and were dancing about 60 to 100 feet above our heads. I tried to look away for an instant to see if anyone else was looking at them, but I was not able to turn my head away. Those spirits told me to tell the children to pray for their parents. I was very frightened at the whole situation and I began to cry (which is my response to just about everything including tv commercials). Those happy and powerful spirits danced around the whole time that one elder was talking. Just about the time he was finished, I was able to move my head to look away from the treetops. My brother and other relatives noticed that I was affected in some way and moved toward me. I waved them off because I did not want to leave the circle, and I knew I could not form words to tell them what had happened. After a few hours, I was able to tell the leader of the tribe that we were visiting what had happened. I asked her what I should do about it. She asked what I thought I should do. So, I took about fifteen of the children upstream a little ways and told them what had happened in the circle. Some of the children were stunned by what I had told them. Some continued to play in the water. Two later asked me to run a lodge for them. I had never been honored in such a way in my life before or since. I prepared it in a day, and I was allowed to participate in the most remarkable lodge in my life. I was allowed to witness the incredible power of children. They are so connected to everything, the stones, the earth, the medicines, everything. I remain amazed. However, for these children to remain strong, we must help them in any way that we can. I don't mean that particular group of fifteen children, but all of those who are coming now and in the future. They will be the ones to guide us back to what is important. Even though we are just pitiful creatures, we can help them to do their jobs. Those of us who have already lived a while have created barriers that those happy and helpful spirits find it hard to penetrate. The children don't have those barriers. Those spirits can guide us back through the children. The children pray for their parents. The spirits help the parents to stop their "toxic" behaviors, and the path we all need to follow becomes easier. That is the story KEESH@aol.com KANER COFFEE COMPANY 2601 W. 6th Topeka, KS --------- "RE: The Tribes Need Heroes" --------- Date: 5/31/95 1:38 PM From: bill.rice@thor.law.und.nodak.edu Subj: The Tribes Need Heroes UUCP email There was a post a few days ago asking where our Indian Heroes were today. There have been some thoughtful responses, and some good ideas. After thinking about it, I decided I would throw in my two cents worth for whatever two cents will get these days. A few years ago, a young man came to see Grandma looking for help as he was supposed to lead his college Indian club as its President over the next year. While asking for prayer so that he could do a good job in his new position, he asked the same question - where are Dragging Canoe, John Ross, Lone Wolf, Quanah Parker, Gall, Joseph, and the other heroes of old when we so desperately need them today. I thought I would share Grandma's reaction with you. After talking to the young man for awhile, she got up, took him by the arm, and stood him in front of the mirror in the bathroom. She told him she would pray for him, but if he wanted to see today's leaders he needed to look one of them in the face. I think, maybe, I understand a little of what Grandma was trying to make that young man understand. These old people were not heroes because they had 100 percent support from their people. In fact, I suspect every one of them had detractors within their own Tribe, Band, Clan, etc. who thought they were doing the wrong thing. Sometimes they were -- they made mistakes just like we do. They were, after all, only human. What made them heroes was not complete support from their people (let alone all Indians), nor infallibility. They are heroes (dare I say legendary) because they took whatever skills, knowledge, and materials they had to work with and tried to make life better for their people, and to protect the people when danger threatened. We are generally :-} a humble people, and I suspect there is not a single person on this list who would claim "hero status." Given how Indians are, anyone who did would never hear the end of it. In fact, anyone who would try to claim it probably shouldn't. The fact is, however, that everyone who consistently works with the skill, knowledge, and materials they have to protect and improve the lives and resources of their people (and other Indians) should be acknowledged -- even though we may not always agree with the positions they take on some matters. In my opinion, we have Indian heroes all around us. We have doctors, accountants, lawyers, politicians, police, faithkeepers (by whatever designation your tribe uses), teachers, secretaries, administrators, grass-cutters, commodity distributors, wood choppers, judges, business people, computer-gurus, *~:-) and a host of men and women who have spent/are spending their lives trying to help the best way they know how. Far too often we do not take time acknowledge their efforts, but we always seem to have time to criticize when things go wrong. When was the last time you saw any of these groups recognized and honored at a powwow or other Indian gathering? To sum up my thoughts on this _long_ winded post, :-) I think we will find plenty of Indian heroes if we are willing to open our eyes and look for them. We should, our children and grandchildren need them. G. William (Bill) Rice bill.rice@thor.law.und.nodak.edu or grice@badlands.nodak.edu United Keetoowah Band of Cherokee Indians in Oklahoma University of Tulsa School of Law; University of North Dakota School of Law; Cornell Law School. My Opinions Are My Own (except when I get them from someone else.) --------- "RE: Round Valley Update" --------- Date: Fri, 2 Jun 1995 15:52:58 -0700 From: nwilson@mcn.org (Nicholas Wilson) Subj: Round Valley: Tribal council supports independent Investigation; Manhunt continues; Ukiah Daily Journal editorial ROUND VALLEY UPDATE Friday, June 2, 1995 by Nicholas Wilson The manhunt for Bear Lincoln continues today, seven weeks after the triple homicides on the Round Valley Reservation in northern California. The Mendocino County Sheriff has named Lincoln as a suspect in the killing of Deputy Bob Davis, and the case was featured in a controversial "reenactment" on TV's America's Most Wanted program. The police story keeps changing as to what happened on Little Valley Road where deputies killed Leonard "Acorn" Peters and an unseen assailant shot and killed Deputy Bob Davis. This is consistent with some people's belief that the Sheriff's Department has been putting out a false cover story to cover their mistaken and wrongful killing of Acorn, who was innocent of any crime. The "America's Most Wanted" TV show broadcast nationally May 27 presented a new version of events which contradicted the sheriff's line of the previous six weeks. Sheriff Jim Tuso told the local press afterward that the AMW version was correct, and that the local press had it wrong. Your correspondent has read the official police reports of the incidents filed with the court to support an arrest warrant for Bear Lincoln. The police reports do not agree with the TV version, which the sheriff now says is correct. Now even the conservative Ukiah Daily Journal, which has reported the Sheriff's line from the very first, has begun to doubt whether the cops have been telling the truth. In an editorial published May 31 the editor criticized the sheriff for not leveling with the public. The text of the editorial is attached at the end of this message. At a meeting May 31, the Round Valley Tribal Council unanimously voted for resolutions calling for independent investigations into the killing of Leonard Peters and of police abuses against Native American people in the manhunt for Bear Lincoln. Jonathan Hill, a criminal investigator with the Jackson Rancheria Tribal Police under the B.I.A., will investigate the charges of police misconduct. A civil rights lawsuit against Mendocino County law enforcement is getting under way. Seasoned civil rights attorney Dennis Cunningham from San Francisco traveled to Round Valley May 28 to meet with residents, and said he is willing to take on the case. Over 40 sworn written statements about police misconduct have been gathered, with more to be added. A wrongful death lawsuit against the county for the killing of Leonard Peters has been started by his family. Sacramento attorney Carlos Alcala is handling that case. Contributions are urgently needed to help pay for costs of investigation and for phone and legal expenses. Checks may be made out to Red Alliances Defense Fund, and mailed c/o Pat Lincoln, P.O. Box 593, Covelo CA 95428. The Ukiah Daily Journal editorial follows: deleted for lack of copy permission --------- "RE: Indian Owned Business" --------- Date: Tue, 30 May 1995 14:34:26 -0700 (PDT) From: Duncan Perrote Subj: Indian Owned Business Mailing List: IND-NET Mailing List: EIRP This is to let you all know that we have a thriving business here on the Wind River Indian Reservation. THis is the announcement: "Wind River Optical Laboratory is owned by an Eastern Shoshone tribal member. The purpose of the laboratory is to employ and train Native American Indians in the Optical Industry. Wind River Optical has the finest optical laboratory equipment available to produce quality eye wear, also has the support and expertise of other major laboratories outside the State of Wyoming. Wind River Optical can supply the highest quality prescription lenses and frames to meet any and all contract work." Contact: Zedora M. Enos WIND RIVER OPTICAL LABORATORY P.O. Box 49 124 North Fork Road Ft. Washakie, Wyoming 82514 1-800-597-2755 FAX: 1-800-241-0061 Wind River Optical Laboratory is currently contracting with Indian Health Services on Wind River Reservation and Tribal Health. As a person who really wants to see e-mail on reservations we can get the word out on e-mail and track some major success in terms of opportunity and economic development! Let's hear from you! Hope all is well, Duncan :-) Univ. of Wyoming Wind River Extension washakie@coopext.cahe.wsu.edu Ms. Duncan Perrote, Director Family Living Agent Ms. Mary Lou Wickstrom, Administrative Assistant PHONE: (307) 332-2681 FAX: (307) 332-2683 --------- "RE: Oneida Nation Police Support Community" --------- Date: Fri, 2 Jun 1995 14:33:39 +0000 From: rood@oneida-nation.org (Dale Rood, Turtle Clan) Subj: Oneida Nation Police Support Community NEWS -- NEWS -- NEWS -- NEWS May 24, 1995 For Immediate Release Increased Law Enforcement Presence In Western Oneida County Without Additional Tax Burden -- Thanks To Oneida Nation ONEIDA INDIAN NATION TERRITORY, via Oneida, NY -- The Oneida Nation Police and the Oneida County Sheriff's Department will share a Field Office at 5375 Route 31, in Verona. Residents of Western Oneida County will benefit from this relationship with an increased law enforcement presence in their communities without an increased tax burden, thanks to the Oneida Indian Nation. Both departments will continue to operate and police their own jurisdictions. Nation Police provide law enforcement for Oneida Nation lands and facilities and Sheriff's deputies provide enforcement throughout Oneida County. The joint field office is an outgrowth of the Oneida county Sheriff's deputization of the Oneida Nation Police. Since the facility is Nation-owned, no additional burden will be felt by taxpayers. "This historic initiative is a vivid example of two police forces, representing different sovereigns and jurisdictions, working together by sharing their combined resources. The result is enhanced law enforcement services in the region with no additional burden to local taxpayers," said Arthur Pierce, commissioner of the Office of Nation Safety and Public Works. The Oneida Nation Police/Oneida County Sheriff's Department Filed Office in Verona, put in place and operated by the Oneida Indian Nation, will allow Sheriff's deputies to respond to law enforcement matters more efficiently in Western Oneida County. Previously, the nearest Sheriff's Field Office was in Oriskany, about 13 miles away. The Sheriff's Department operates field offices in Barneveld, Waterville and Camden. "Field Offices are cost effective. They reduce daily travel time for deputes, increases emergency response time, and build strong relationships between deputies and members of the community," said Undersheriff M. Peter Paravati. "We are very impressed with the leadership, credentials, and level of experience of the Oneida Indian Nation Police. We look forward to working together with them," the Undersheriff added. "Police agencies that form working alliances significantly enhance their ability to prevent and reduce crime. When this occurs, law abiding citizens win and criminals lose," added Commissioner Pierce. Dale Rood Turtle Clan, Oneida Indian Nation Men's Council Member rood@oneida-nation.org url - http://nysernet.org/oneida/ The Oneida Indian Nation - "The first Indian Nation on the world wide web" --------- "RE: Indians and Mestizos in the Americas" --------- Date: Thu, 01 Jun 95 10:17:38 EST From: gwelker@mail.lmi.org Subj: Indians and Mestizos in the Americas UUCP email THE FOLLOWING ARTICLE IS REPRODUCED WITH PERMISSION FROM THE AUTHORS. Chronicle Features Release: On or after May 26 Indians and Mestizos in the Americas by Patrisia Gonzales & Roberto Rodriguez Alfonso Perez Espindola Tenoch, a holy man of the Lakota nation spiritual tradition who lives in Laredo, Texas, languishes in a Mexican jail. His "crime" was having helped lead a "Peace and Dignity" prayer run across the Americas in 1992. On Oct. 11 of that year, thousands of runners from hundreds of Indian nations from North and South America met in the ancient pyramid city of Teotihuacan Mexico to promote indigenous consciousness. They denounced 500 years of abuses against the indigenous (otherwise known as Indian) peoples of the Americas. A year later, Perez was arrested in Michoacan, Mexico, for possessing peyote that he was taking to ceremonies with Huichol Indians. He was accused of possessing and trafficking drugs authorized only for use in religious ceremonies by Native Americans. The government ceded that indigenous people have the right to perform peyote ceremonies, but determined that the Mexican-born Perez was not "indigenous, and sentenced him to 10 years in prison. Many governments define "Indians" as people who live in native communities and speak only a native tongue. When an Indian moves to a city and learns Spanish or another language, he or she is no longer considered "indigenous, but "mestizo." Government sources estimate that there are 40 million Indians in North and South America. Non-governmental sources put the figure at closer to 100 million. The discrepancy in numbers is attributed to the large amount of "mestizos," or racially mixed people, who consider themselves or can be considered Indian, yet are not recognized as such by their governments. While human rights groups throughout the Americas call for Perez's release, the issue of who is and who isn't "Indian" remains a familiar topic to Chicanos and other Latinos. Tupac Enrique, a Chicano from Phoenix, who is part of an international alliance fighting for Perez's release, says that governments can determine who is a citizen, but cannot determine people's identities. Enrique, who is of the Mexica spiritual tradition, says that people around the world determine identity differently from Western governments. For many he says, "It's not racial. We, not government, have been keeping indigenous identity alive for 500 years." Most Chicanos and Latinos are at least part Native American and descend from such nations as Mexica, Nahua, Chichimeca, Tarahumara, Pueblo, Kikapu, Tarascan, Tlaxcalan, Mixtec, Zapotec, Maya, Quechua, Mapuche or any one of hundreds of other Indian peoples. Many of our own friends can trace their ancestry. Jose Barreiro, born in Cuba and editor of the Native American journal "Akwe:kon Press" at Cornell University, is Guajiro. Although Cuba and other Caribbean governments claim that there are no Indians in their countries, Barreiro says they do in fact live in the countryside, where Taino traditions are upheld by Guajiros--the rural population. Vivian Lopez, a counselor in Las Cruces, NM, who is originally from Tucson, is both Yaqui and Apache, and considers herself Chicana. "To be Chicana is be indigenous," she says, adding that she was raised among people who, as a form of cultural resistance, took pride in not being registered as Indians with the government. "I don't need to be on a Federal (Bureau of Indian Affairs) list to know who I am." And El Paso, Texas-born Arturo Flores, a high-school vice principal in Washington, D.C., is Huichol. His sense of identity was not forged simply by his physical features, but by ancient traditions which his family has upheld "I've been nurtured by the same food my ancestors were nurtured by for thousands of years." Like us, other friends can trace some, but not all of their ancestry. The reason, in part, is the role the Catholic church and missions played during the colonial era in "reducing," or culturally obliterating the Indian. The objective was to create a "Christian," and that meant to spiritually and culturally stamp out the Indian. One result was that Indians and mestizos developed a hatred towards all things Indian--thus a hatred of themselves, which led to a denial of their ancestry. In this atmosphere, "Hispanicized Indians" became "mestizos" and mestizos became "Spanish." If you could claim one drop of European blood, they did. To this day, many Latinos or Hispanics claim they are "pure" white. Many Latino college students, aware of their history, have long identified with their indigenous roots. Chicano students at St. Cloud State University in Minnesota, for example, recently staged a hunger strike. They demanded that the university eliminate the "Hispanic" classification. The term, they maintain, is a negation of their indigenous ancestry. As Barreiro says, "Every mestizo is one less Indian--or one more Indian waiting to reemerge." Copyright Chronicle Features Gonzales & Rodriguez can be reached at: XROBERTO@AOL.COM Source: 22429bsc@msu.edu (belinda cook) MCLR List --------- "RE: Wounded Knee 1995 Update" --------- Date: Tue, 6 Jun 1995 19:20:17 -0400 From: Wanblisapa@aol.com Subj: Wounded Knee 1995 Update 1 UUCP email The Murder of the Wind of Peace by Black Eagle and Gerald Ice It was the 29th day of the Moon of Popping Trees (December), 1890. Peace was sleeping within the warm winter wind under the murderous eyes of Gatling and Hotchkiss guns, which were dug into the ridges above the Lakota encampment. Chief Spotted Elk ("Bigfoot" was the name soldiers gave him), flying the white flag of truce within his encampment, was dying from pneumonia. His people were dying from fear of the white soldiers who had come to take revenge for the defeat of their unit, the 7th Cavalry, at Little Bighorn in The Moon When the Chokecherries are Ripe (June), 1876. All the soldiers needed was the smallest excuse to begin the massacre. A single shot, according to a reporter on the scene, was fired from the soldiers, and with that, the smallest excuse was manufactured. When the rain of ammunition ceased, over 300 Lakota people lay dead from gunfire, cannon fire, or manual butchering within the encampment and within adjacent ravines up to two miles away. The dead were Lakota men who had been disarmed before the weapons fire began, women, many with babes in arms or waiting to be born, and children. The soldiers walked away from their crime against humanity and left the dead where they lay. That night, the sky cried snow and the warm winter wind of peace was supplanted by the cold winter wind of grief. For four days, the dead laid where they were, frozen into grotesque shapes of lifelessness. Finally, the soldiers came and loaded the dead like cordwood in wagons, and hauled their loads to hastily dug mass graves, where the dead were thrown in - the bodies of men, women, and children whose spirits walked the encampment and ravines, wailing. The mass graves were filled and the soldiers left. Eighteen Congressional Medals of Honor for "bravery" were awarded to the soldiers who participated in that heinous murder for their parts in fighting the allegedly hostile "war parties" attacking them that day. The spirits of the slain continue their walking and wailing. Red Willow in great profusion, grown from the blood of all those who fell along the banks of the creek that day, still grows thickly along Wounded Knee Creek. Peace never again slept within the winds that blew along Wounded Knee Creek. The Massacre of Wounded Knee became a symbol for my people, the Lakota Nation, of the lies and deceit of the "Great White Father in Washington" and the U.S. Government. Their words of encouragement and promises of help and peace were seen for the malevolent intent hidden behind the facade. As more and more land promised to us forever was taken away on the whims of Congress, our place to live became smaller and our pain and confusion grew. The mass graves at Wounded Knee became a symbol to us to never forget and never to trust again. The voices of our slain relatives can still be heard, crying out from soil, the waters, the air, and we vow time and time again to never forget, to be strong, to help our nation heal and live well again. Now the U.S. Government wants to take from us 1,800 acres (including "lands, and all mineral rights, water rights, easements, permanent structures, and fixtures on such land") to turn our sacred site, the burial grounds, and "the historic landscape of Wounded Knee" into a national park. The government claims that it wants to do this so that it can "express its commitment to acknowledge and learn from our history, including the Wounded Knee Massacre, in order to provide a proper foundation for building an ever more humane, enlightened, and just society for the future (quoted from the enabling legislation)." To do so, the U.S. Government wants to remove and relocate any individuals and families living within that 1,800 acres and restore the landscape to the government's vision of 1890 historical conditions. Any buildings and fixtures currently within the 1,800 acres that are not found to coincide with that vision will be destroyed. The government also wants to build a visitors' center, an amphitheater, roads, and trails, and to relocate the three main roads that intersect at the current Wounded Knee memorial and one mass grave site. These activities are wholly inappropriate for a cemetery and burial site and will disturb the spirits of the people buried there. The enabling legislation to create the national park was introduced simultaneously to both the U.S. Senate and U.S. House of Representatives on February 9, 1995, by the Congressional Delegation from South Dakota. After introduction, the Senate bill, S382, was referred to the Senate Committee on Indian Affairs, where it remains at this time. Similarly, the House bill, HR877, was referred to the House Committee on Resources. Then, on February 15, 1995, HR877 was referred to the House Subcommittee on National Parks, Forests, and Lands, where it remains at this time. The opinions of the residents of Wounded Knee and the members of the Wounded Knee Landowners Association were not solicited prior to this bill being written or submitted, nor were we invited to or notified of the one Congressional hearing that occurred on this issue. We stand opposed to the creation of this national park for all of the reasons given here and many others. We are asking you to help us in our fight to save this sacred site from development. Please join your voice with ours in opposing the creation of this national park. Write your representatives and senators. Write the members of the Congressional committee and subcommittee currently reviewing the bills. It is most effective to generate a large number of brief e-mail postings or postal service letters that simply state little more than the following: "Please vote NO to HR877/S382. Signed, (your name, postal address, telephone number)." Write letters to the editor of your local newspapers. For more information, please contact Pamela and Gerald Ice, P.O. Box 199, Wounded Knee, SD, 57794, (605) 867-1591. Pilamayayelo (Thank You)! --------- "RE: More Interesting Story" --------- Date: Fri Jun 2 18:30:59 1995 From: KEESH@aol.com Subj: More Interesting Story UUCP email I like to tell people that I'm Kickapoo. I don't go into a harangue about how dumb they sound asking such an insensitive, callous (redundant?), and inappropriate questions of anyone? White people do not go around asking each other what race they belong to or where their people are from. I think we should ask. I think that their's is a much more interesting story. More often than not, their people had nothing and came from somewhere far away, usually because they either faced a harsh jail sentence or deportation. Now, they OWN land, a car that is less than ten years old, stocks and bonds, and they look down their noses at folks who do not choose to accept their values and beliefs. That story is interesting to me because I cannot believe that people actually live it and own up to it. It baffles me and intrigues me. If you close your eyes, can you not still discern whether or not you are walking around in do-do? Q: Do you have Indian in you? A: I am Kickapoo if that's what you mean. And you? Q: Huh? A: What is your story? Q: I'm white, can't you tell? A: That's a color. Who are you? ad naseum -KEESH KANER COFFEE COMPANY 2601 W. 6th Topeka, KS --------- "RE: Indian/Blood Quantum Question" --------- Date: 31 May 1995 16:19:21 U From: "Bill Rice" Subj: Indian/Blood Quantum Question UUCP email Indian/Blood Quantum Questions 5/31/95 Every time I hear the question "who is an Indian", seems like my brain automatically adds the phrase "for what purpose?" It appears to me that the problem here is that we have a unique situation in which the term "Indian" is being applied as a generic term to describe several different, yet often overlapping, categories of persons who may lay claim to the designation through various means. In contrast, to say a person is "Black" or "Asian" is simply to designate their race. To say someone is "Indian" carries (for different people) connotations or race, culture, social condition, legal status, citizenship, and yes personal comfort and relationships. #004#It doesn't surprise me that we have a lot of trouble being able to reach a consensus about "who is an Indian and how do we decide" because it appears to me that we are often coming at the question from these different perspectives. I have no ready answers, but perhaps it would be an easier topic to discuss if we keep in mind the purposes for which the question is being asked -- if it is possible to isolate the purpose into a category. I do understand that often the question is asked in a context where one must include more than one category in the discussion. Here are my thoughts on some of the categories I (think) I know a little bit about (at least maybe I can ask the question?): Legal Status: Generally determined by the legal system in which the question is raised. For instance, the US Government will decide by reference to federal law. A Tribe would decide by reference to the tribal laws. Each government would decide for itself what the standards are for meeting the legal test. The US Supreme Court has said that being "Indian" is not a racial or minority classification, but instead refers to people who occupy a distinct and unique _Political and Legal Status_. The US doesn't make treaties with minorities, nor does it have an entire Title of the US Code labeled "Blacks" or "Asians." Generally a person is Indian for US federal law purposes if they are an enrolled member of a federally recognized tribe(FRT), or meet a federal statutory definition. Two which come immediately to mind are the Indian Child Welfare Act, which defines "Indian Children" to include those enrolled in a FRT, or are the child of an enrolled member and eligible for enrollment, and the Indian Reorganization Act which declares everyone of 1/2 or more Indian blood, and persons "descended" from Indians living on a federally recognized reservation on a certain date to be Indians. Most tribes recognize members of other federally recognized tribes as Indians. Some include tribes recognized by Canada or the states. Citizenship: By this term, I mean eligibility for recognition as a citizen (enrolled member) of a Tribe. Generally, each tribe as sovereign has its own constitutional and/or statutory/traditional laws on who is eligible for enrollment and the process one must go through to become a recognized tribal citizen/member. Many now use blood quantum requirements. Some continue to use their traditional methods of determining membership questions. Some are asking themselves whether they should rethink their requirements. A _very_ few Tribes have their membership requirements established by the feds by statute. Race: Who is racially an Indian? Who is racially Black, Asian, Hispanic, Irish, German??? This is where minority classifications would come in without regard to legal status or citizenship. As the foregoing would show, you could be racially an Indian without meeting either test for legal status or citizenship. You could also met the legal and citizenship tests without being racially an Indian (the 5 civilized tribes freedmen, Osage headright owners, and a few others come to mind). I don't know the answers but at least this type of question could be discussed. Culture/social condition/etc: It seems to me that this one has to almost be a tribe by tribe determination, but get two Indians together on this one and you'll have three or four opinions - each. I know full-blood young & elderly who don't have a clue cause they drank, or didn't listen, or where never told, or whatever. I know cases where a member of one tribe married into another, and is now more knowledgeable about their spouse's tribe's ways than many members of the tribe. I even know a few of those 1/32? who really were raised by Indian grandparents, speak the language, have lived in the community all their life, etc. And there are a few non-Indians (spouses generally) who have been around long enough to achieve at least some measure of cultural acceptance in their local Indian community, at least for some purposes. --But I still don't want my daughter to marry one! :-) (So flame me, don't want my sons to do so either although if my children do so I will accept their decision.) And yes personal comfort and relationships: The question "who do I feel comfortable with?" often transcends the above ideas. For instance, a "yes" answer to any of the following questions will get you an invitation to visit me: 1. Do you make frybread I can eat? Sour cornbread? 2. Do you chop wood, haul water, or weed gardens? 3. Do you know how to fry a hog? Make Sofkee or Kinutchee? 4. Do you know where to find the wild onions, mushrooms, and how to cook crawdads? 5. Do you know how to sit in the yard in the shade, and listen to the trees visit the rocks without interrupting? * / O | O U \_/ G. William (Bill) Rice bill.rice@thor.law.und.nodak.edu or grice@badlands.nodak.edu United Keetoowah Band of Cherokee Indians in Oklahoma University of Tulsa School of Law; University of North Dakota School of Law; Cornell Law School. My Opinions Are My Own (except when I get them from someone else.) --------- "RE: Poem: Gathering Feathers" --------- Date: 23 Jul 1994 18:09:03 -0500 From: turtle@aicap.s21.com (Turtle Heart) Subj: Gathering Feathers Newsgroup: alt.native Gathered feathers dropped like stones into a circle no one can see soaring silence for the gifts and renewals and passing on dropped like a stone in a sacred manner a stone may fall like a feather where the old woman was sleeping i looked inside her dreaming we were in a safe place so i slept all morning. (Rock Polishing) -- Turtle Heart turtle@soft21.s21.com (Ahnishinabeg) American Indian Computer Art Project BBS 619-374-2100 Land of Kaw-ii-su ancestor: Land of Light --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/06/03 17:06 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 June 11-17 IUNE (June) (Kaaona) 11 Turn every hardship into a triumph. 12 If you would win your heart's desire, you must give your heart to the task of winning it. 13 Give freely of yourself in all endeavors. 14 In all things, turn anger into industry. 15 Even the clumsiest hand can create a thing of beauty. 16 Acknowledge the duality of life in everything you do. 17 Embrace life with joy, and never let it go! (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, 8 Jun 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: kevin@anchor.engr.sgi.com (Kevin Dearborn Olson) Subject: PowWows; upcoming JUNE 8-11; RED EARTH NATIVE AMERICAN CULTURAL FESTIVAL Myriad Convention Center & Plaza Oklahoma City, OK; (405) 427-5228 JUNE 9-11; LOWER SIOUX ANNUAL POWWOW LOWER SIOUX RESERVATION, MORTON, MN (507) 697-6185 JUNE - SECOND WEEKEND - (phone 415/ 897-4064 for "day" verification) ANNUAL TRADE FEAST; MIWOK PARK; NOVATO, CA JUNE 10; DQ UNIVERSITY GRADUATION POWWOW DAVIS, CA (916) 758-0470 JUNE 9-11; TREATY DAY COMMEMORATION CEREMONIAL GROUNDS, WHITE SWAN, WA (509) 865-5121, EXT. 328 JUNE - 2ND WKEND; ANNUAL INDIAN FAIR; MUSEUM OF MAN BALBOA PARK, SAN DIEGO, CA, (619) 239-2001 Carla Edwards JUNE - 2ND WKEND; SOUTHERN CASCADE ANNUAL POWWOW INTERMOUNTAIN FAIRGROUNDS MCARTHUR, CA (916) 243-1741 (Bev) or 335-5090 (Rex) JUNE - 2ND WKEND; KLAMATH SALMON FESTIVAL KLAMATH, CA (707) 482-5585 JUNE 11-12; TRADITIONAL POWWOW COMSTOCK RIVERSIDE PARK, GRAND RAPIDS, MI (517) 487-5409 From: "Paula Giese" Subject: Fwd: Peace Troupe Workshop: Meeting Our Earth There's been considerable discussion of "fakes" on CompuServe lately, just thought I'd forward this one (came over INDKNOW) to this list. Storm was a big issue in the early '70's, a white guy who hung around Northern Cheyenne for a while, then wrote a book called (by coincidence) 7 Arrows, which was considered a travesty by Cheyenne elders of this time. He was at that time calling himself Cheyenne (wasn't). 7 Arrows as I dimly recall propounded this guy's own "visions" as traditional wisdom. ----- Forwarded message begins here ----- From: troupe@tmn.com To: INDKNOW@u.washington.edu Date: Tue, 30 May 1995 03:48:39 GMT Subject: Peace Troupe Workshop: Meeting Our Earth Hyemeyohsts Storm To Teach Ways of the Medicine Wheel Author of SEVEN ARROWS Will Be in Asheville Area for Three-Day Event -- July 28 - 30 (Asheville NC) -- Hyemeyohsts Storm, author the Native American classic, SEVEN ARROWS, will explore the wisdom of Native American spirituality after twelve years of silence on the subject. Teaching in partnership with his wife, Swan, he will expand upon the insights revealed in his new book, LIGHTNINGBOLT. The Storms will speak of the Balances of Human Self and Living Earth, of Female and Male. When they introduce the Medicine Wheel known as the Circle of Law, they will also be speaking of the political roots of the American Dream of Liberty and Personal Freedom. This was the first form of democracy and it is indigenous to the Americas. The message that the Storms bring is a universal one that speaks to every race, creed and culture. Hyemeyohsts Storm is a Northern Cheyenne, Sioux and German mixed blood who was raised on the Indian reservations of Montana. As a mixed blood person he addresses our need to end the violent racial polarizations existing today. "Modern people must realize most of humanity is now a mixed blood, mixed heritage people," Storm says. "Our greatest need is to learn to respect and care for the one thing we all have in common, our precious Planet Earth. The Medicine Wheels will be the greatest guide for this healing and transformation in human thinking." Storm was the first writer to introduce the modern world to the Sacred Medicine Wheels, the deeply sophisticated "earth philosophy" of many Native American peoples. His internationally renowned SEVEN ARROWS is now in its 45th printing and has been translated into Japanese, Italian, French and German. LIGHTNINGBOLT was released by Ballantine Books in 1994. It introduces the Zero Chiefs and their message to take steps to change our relationship with our Earth and to renew the Balance of our world's peoples. LIGHTNINGBOLT also tells the story of how Europeans met with and integrated into the fabric and culture of our American ancestors. This teaching event will begin with a public lecture at Lipinsky Auditorium at the University of North Carolina at Asheville on Friday night, July 28th. $10 admission. On Saturday and Sunday, the 29th and 30th, Hyemeyohsts and Swan Storm will lead a workshop at Warren Wilson College in Swanannoa, North Carolina (just outside Asheville). The cost, including dormitory and meals, is $250. Space is limited. A deposit of $100 should be made (fully refundable until July 1st, after which a $25 processing fee is deducted). This event is sponsored by Peace Troupe and Energy Management and Consulting. Peace Troupe consists of performer- activists engaged in nonviolent struggle using the cultural arts. Energy Management and Consulting serve the individual or group in their healing classes and spiritual growth circles. For more information or to enroll, write: Storm Event / POB 37 / Gerton NC 28735. Or call: (704)-628-3450. ================================================================== In Print: From _The Spike_ June 10-11: "A Historical Event Honoring America's Defenders" Shippensburg, PA, 717-845-5935 Annual Powwow and Festival (Nanticoke/Lenni-Lenape) Salem, NJ, 609-455-6910 6th Annual Inter-Tribal Barrie Native Friendship Centre Competition Powwow, Barrie, Ontario 705-721-7689 June 15-17 Choctaw Indian Reservation Mowa Choctaw Indian Powwow, Mt. Vernon, AL 205-829-5500 Rebirth of the Traditional Spirit Gatherings, Pembroke, NC 910-521-4178 June 16-18: Eastern Delaware Nations 7th annual Powwow, Forksville, PA, 717-924-9082 2nd Annual "To Honor Our Fathers" Powwow, East Bethany, NY 716-343-5986 Ohio Beautiful Earth Powwow, Hubbard, OH, 216-536-6852 Gateway to the Nations Powwow, Brooklyn, NY 718-832-4884 Native American Indian Festival, Hot Springs, AR 501-525-9927 Father's Day Powwow, West Palm Beach, FL, 813-752-5521 June 17: Virginia Indian Heritage Festival, Williamsburg, VA (Jamestown Settlement) 804-229-1507 From _News From Indian Country_ June 9-11 Four Winds Powwow, Seattle, WA, 206-296-6545 Red Earth Powwow, Oklahoma City, OK, 405-427-5228 NAES College Powwow, Chicago, IL, 312-761-5000 127th White Earth Powwow, White Earth, MN, 218-983-3285 June 10-11 American Indian Pow-Wow, Newport, PA, 717-632-5246 June 16-18 Carthage Heritage Festival, Carthage, MO, 800-543-7975 From _Char-Koosta News_ June 8-11 Oglala Lakota Vietnam Veterans Celebration, Pine Ridge, SD, 605-867-1265 June 10-11 BCC Indian Dances, Blackfoot Community College, Browning, MT ========================================================================= -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Black Eagle, Debra F. Sanders(Kepola), Janet Smith, Keesh, Bill Rice, Nicholas Wilson, Turtle Heart(Mending the Sacred Hoop with song poems), Duncan Perrote, Patrisia Gonzales & Roberto Rodriguez(via Glenn Welker), Dale Rood(release), piersen@primenet.com (Dine' Alliance c/o)(release), Pamela Mason(release), Gerald Ice, Mary Jane Cedar-Face(release), Jennifer Armstrong(release) --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ all items below this line have already been distributed by our brother, Jay Brummett, via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 8 Jun 95 08:00 -0500 From: Janet Smith (Evening Star) (jans@genie.geis.com) Subj: Upcoming conferences and powwows already posted to Mailing Lists NATCHAT or NATIVE-L = Powwows and Gatherings From the Internet listserv groups = Original Sender: 233@ef.gc.maricopa.edu (Pamela Mason) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Southern California Indian Center, Inc. (SCIC) is proud to announce their 27th Annual Pow Wow on August 4, 5, & 6th 1995 at the Orange County Fairgrounds in Costa Mesa, CA. For more PowWow info. call SCIC at 714 530 0225. Orange County Fairgrounds, 88 Fair Drive, Costa Mesa, CA. The Largest PowWow and Arts & Crafts Show in California $20,000 in prize money! Invited Drums only . Pre-approved Specialty Dances only. Arts & Crafts & Food booths available by invitation only. American Indian foods * 24 hr. Security * Public is invited! POWOW Hours (subject to change) -Friday, August 4, 1995 --gate opens 2:00 p.m.; Gourd Dance 6:00 pm; GRAND ENTRY 8:00 pm -Saturday, August 5, 1995 --gate opens 9:00 a.m.; Gourd Dance 10:00 a.m.; GRAND ENTRY 12:00 p.m. -Sunday, August 6, 1995 --gate opens 9:00 a.m.; Gourd Dance 10:00 a.m.; GRAND ENTRY 12:00 p.m. No camping available. Lodging: The Vagabond Inn, 3205 Harbor Blvd., Costa Mesa CA 92626 714 557 8360 800 522 1555 * $39 double occupancy Super 8 Motel, 2645 Harbor Blvd, Costa Mesa 92626 714 545 9471 800 800-8000 * $39 double occupancy Ramada Limited Costa Mesa, 1680 Superior Ave, Costa Mesa CA 92627 714 645 2221 800 272 6232 * $49 double occupancy Best Western Newporter Mesa Inn, 2642 Newport Blvd., Costa Mesa, CA 92627 * 714 650 3020 800 554 2378 $39 double occupancy Original Sender: ormsby@servidor.unam.mx (Ormsby Lowry Harold-CELE) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The institutions listed below extend a cordial invitation to a symposium to be held 21-23 September 1995 in Morelia, Michoacan (Mexico), with the title "La formacion de profesores de lenguas indigenas para hablantes de otras lenguas desde 1989: Logros y planes para el futuro." Three themes will be dealt with: (1) The current status of training teachers of Mexican Indian languages for speakers of other languages, and plans for the foreseeable future; (2) On-going teaching and materials design in various Mexican Indian languages; and (3) The question of certifying proficiency in any given Indian language, especially for teachers, but also for legal translators/interpreters and others. The symposium's lingua franca will be Spanish. The first theme will include a "report and reflection" on what has hap- pened since 1989, with particular emphasis on the program for teachers of P'urhepecha at the University of Michoacan. It will also take up the ques- tions of what should/should not be done and what needs/needs not be in- cluded in the contents and methodology of courses of this sort, what con- crete actions can be taken immediately to increase the number of language groups served, and how the number of teacher-trainers involved can be expanded. The second theme will have to do with the expansion and development of the teaching of Indian languages to speakers of other languages since 1989. The third theme will include the questions of (a) who a "native speaker" of a (minority) language is and how it can be shown that a person is/is not one, and (b) how community-based language norms can be made understandable and acceptable to members of the majority society. This will be a continua- tion of a symposium held in 1992. Participants will be Indian-language teachers from various parts of the Republic (representing 6-8 language groups, at least), as well as teacher trainers who have taken part in different activities since 1989. Most of the symposium will have a round-table or work-group format. Anyone interested is welcome to attend. No financial support is available; however, local organizers will be glad to give travel advice, make hotel reservations, etc. A formal invitation can be sent if necessary. Institutions: Centro de Investigaci n de la Cultura P'urhepecha/Universidad Michoacana de San Nicolas de Hidalgo. Programa de Lenguas y Literatura Indigenas, Direccion General de Culturas Populares/CNCA. Ensenyanza de Lenguas Indigenas, Centro de Investigaciones y Estudios Superiores en Antropologia Social. Contact: E-mail: ormsby@servidor.unam.mx or ciejuare@servidor.unam.mx (with Subject: Para Harold) Post: Ensenyanza de Lenguas Indigenas Maestria en Linguistica Indoamericana CIESAS Juarez 87, esq. Moneda Tlalpan 14000 Mexico, D.F. Mexico Fax: +52+5+655-5576 Original Sender: evener@atcweb.atc.1dc.com (Evener M. Scott) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The Native American Church (NAC) Youth and Teesto Organized Youth (TOY) are planning a four-day youth conference in Teesto, Arizona, Navajo (Dine') Nation, USA. This conference is to be held in early August (before the start of the new school year). Teesto is located approximately forty miles north of Winslow, Arizona in northeastern Arizona. In order to clarify the obscurity of history which has lead to indignity to Dine' tradition, heritage, and culture, the NAC Youth and TOY wish to enrich themselves with the truth by implementation of Traditional Dine' Philosophy and Dine' accounts of history. With the help of medicine people, elders, parents, and community members, "Dine'" will be defined and the honor of "Dine'" will be enhanced by our efforts as a Indian Nation. Rooted in strength, Dine' culture will give our children a sense of identity and belonging which will be meaningful and relevant as they pursue their goals on and off the reservation. The youth of Teesto are asking for support from any and all who can give it. They, like other American Indian and Alaskan Native children, are experiencing a trying time in their lives due to the many demands put upon them not only by Western society, but also by their traditional home environments. This four day conference is designed to present the traditional values and beliefs of the Dine' people by the exchange of information between Dine' elders and youth. The agenda will proceed following the four levels of human growth and responsibility which are found in the realm of all Native culture (Brendtro, L.K., Brokenleg, M., and Van Bockern, S. "Reclaiming Youth At Risk, Our Hope for the Future." 1990, National Educational Service). Day 1: Focus on the children and their spirit of BELONGING. Day 2: Honor adolescence as a time of vision and MASTERY. Day 3: INDEPENDENCE, as exemplified by adults, will be the focus. Day 4: GENEROSITY will be the focus to honor our elders. We are presently soliciting support from various organizations, departments, and presenters. Your input and ideas are greatly welcomed and will be very much obliged. Please respond if you have any information that may improve our conference. Thank you, Evener Scott --------- "RE: Native Youth Summer Program" --------- Date: Mon, 5 Jun 1995 14:30:15 -0800 From: cedarface@wpo.sosc.osshe.edu (Mary Jane Cedar-Face) Subj: Native Youth Summer Program at SOSC - Announcement Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Please help get the word out about this new program in S. Oregon for Native American students completing 5th & 6th grade: ++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Press Release - 6/5/95 New Summer Program for Native American Youth at SOSC Campus Konaway Nika Tillicum, an innovative, week-long, residential program for Native American students completing grades 5 and 6 will be held for the first time this summer on the Southern Oregon State College campus in Ashland, OR. The program is a collaborative effort of Rogue Community College (RCC) and Southern Oregon State (SOSC) and will take place on August 18-24, 1995. Konaway Nika Tillicum, which means "All My Relations" in the Chinook Jargon will provide an integrated exploration for middle school age Native students from around the state. This program for Native youth will provide academic enrichment and exposure to education and career options within the context of the rich traditions of Native peoples in this region. Activities planned include classes, trips, cultural experiences, lectures, and recreational activities. Some of the unique features of the program are the Elders in Residence component involving tribal elders and the mentoring component involving Native high school students as junior counselors and Native college students as counselors. Another innovative aspect of Konaway Nika Tillicum is that it involves collaboration between community and four year colleges around the state. Project Director, David West, is a counselor at RCC. Carol Jensen at SOSC Youth Programs of the Extended Campus Programs has been working with Konaway Nika Tillicum administration and coordination. The University of Oregon is hoping to offer a similar program for high school age Native students in the future. James Florendo at UO is spearheading this effort. This youth program is also unique in that it is based on input from the nine federally recognized tribes and urban Indian communities in Oregon. In October, 1994, a planning symposium was held on the SOSC campus that laid the groundwork for Konaway Nika Tillicum. Follow up to the Symposium included mailings, telephone calls, and a survey to participants, tribes, Johnson O'Malley and Title V staff, and schools. The project staff of Konaway Nika Tillicum have been active in fundraising efforts to offset the cost per student of $395 for the six day program. So far, a grant has been awarded from the Oregon Community Foundation and other proposals are being reviewed. SOSC and RCC have also committed support and resources to the project. Financial assistance is available to students from the nine Oregon tribes and to students in urban areas. Native American students completing fifth and sixth grade are encouraged to apply to attend Konaway Nika Tillicum. Applications are also being accepted for teachers and counselors. For more information, call Carol Jensen at SOSC Youth Programs, 503-552-5331, or write to: Native American Youth Extended Campus Programs 1250 Siskiyou Blvd Ashland, OR 97520 --------- "RE: Peabody Kayenta Mine Permit" --------- Date: Sat, 3 Jun 1995 21:29:29 -0700 From: piersen@primenet.com (Dine' Alliance c/o) Subj: Public Comments on Peabody Kayenta Mine Permit Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) [posted to newsgroups: alt.native, misc.activism.progressive] INTERNET--BIG MOUNTAIN - BLOCK PEABODY'S BLACK MESA MINE PERMIT: Thank you for your assistance sending letters to OSM and the Navajo Nation regarding Peabody's Kayenta mine permit. In response to letters sent the public comment period for the Kayenta mine permit has been extended until June 10, 1995. If you have not sent public comments yet, please do. We need your help to ensure that Peabody operations are brought into compliance with federal laws. Peabody's Black Mesa mine has an administrative block brought by the Hopi Tribal Council pending no further use of the Navajo aquifer. Please help us ensure that no pipeline is created from Lake Powell carrying contaminated water for us to use domestically, thereby continuing illegal and environmentally hazardous pipeline operations that will further contaminate our water sources. Please send your public comments for Peabody's Black Mesa mine permit to the following persons: Rick Williamson, Office of Surface Mining email rlwillia@osmre.gov fax # 303/672-5641 and President Albert Hale, The Navajo Nation email navajonation@igc.apc.org fax # 520/871-7909 RE: PEABODY'S BLACK MESA PERMIT APPLICATION AND OFFICE OF SURFACE MINING ENFORCEMENT CONCERNS Dear Sirs: OSM must conduct an Environmental Impact Statement (EIS) of the whole permitting process for the Black Mesa mine and enforce without discrimination the Surface Mining Coal Reclamation Act, the Clean Water Act, Safe Drinking Water Act, National Environmental Policy Act, and the Clean Air Act. This is necessary to ensure the survival and well-being of Dine' (Navajo) citizens living in the coal fields. Water rights held by the Navajo Nation must be respected by Secretary Babbitt and the Hopi Tribal Council. And what what is missing in the water dialogue, is the basic question: Is the pipeline legal, permitted, and was an Environmental Impact Statement (EIS) done? And does continued use of this slurry pipeline endanger the public health and health of the livestock Alternative non-aqueous based transportation systems are available to slurry coal. And while we agree with the reality of drawdown effects of the Navajo aquifer, with no ability to recharge, we feel that any continued use of an aqueous based water transportation system to slurry coal jeopardizes the survival of the Dine' people. OSM must block and table any decision on Peabody's Black Mesa mining permit until an alternative non-aqueous based transportation system to slurry coal is implemented, remediation activities are initiated, and all the necessary permits are in place. OSM must investigate selenium, copper, and other toxic forming substances for airborne and ground water contamination, and the toxicological effects on vegetation, livestock and public health; as well as an investigation of the inter-active toxicological effects of selenium, copper and other heavy metals. A full geophysical study needs to be done pertaining to possible contamination of regional aquifers and water basins. OSM must also investigate surface and ground water drying up and being polluted as a result of mining operations; including, but not limited to: unlined water impoundments and sedimentation ponds, topsoil removal and stockpiling, coal removal, and inadequate and inappropriate contouring of restored areas. In response to pressure by local residents, OSM conducted a water test of the "Benally" spring, a tributary of the Moenkopi wash that confirmed excessive amounts of lead, copper, and arsenic, and advised the complainants not to have their livestock drink the water. We want to ensure that OSM initiates a comprehensive investigation of water, plant and soil contamination. And while a Lake Powell pipeline would give another source of water for ensuring continuing Peabody operations, use of any water source to slurry coal with continued pipeline operations creates an environmentally hazardous situation to public health and the livestock upon which local residents depend. Plans for domestic use of water from the Lake Powell pipeline must be blocked because Lake Powell is contaminated. A Safe Drinking Water Act investigation must be conducted. When the city of Las Vegas tried to obtain permission to use water from Lake Powell as a drinking water source they were denied due to contamination. Is this really the source of water you want your people to drink when we live above pristine water in the Navajo aquifer? It does not make any sense to create yet another pipeline, this time carrying contaminated water from Lake Powell for domestic use. Why does an 18" slurry pipeline have more right to Safe Drinking Water than the people and livestock? People have died in Lake Powell and it is against Dine' beliefs to drink water in which people have died. And discarded batteries, toilet bowls, bathtubs continually dumped in Lake Powell has been featured on television news specials. Both the Black Mesa and Kayenta mine are out of compliance, using unlined coal piles. At the old Kayenta mine they are still using old stock piles by the engineering buildings. And these storage piles hold water from rain thereby causing toxic run off. We request 100% containment of all unlined coal stock piles.And Rte. 41, Forest Lake Road, all haul roads and public roads be investigated for contamination from use of magnesium chloride as a dust suppressant. There is no data on long term effects from use of magnesium chloride on the health of people and animals. OSM must investigate contaminated ponds and soil in the reclaimed areas of Peabody Coal Company. We require proper stripping distances and top soil storage. section 515 (b) (5) and (6) of the Surface Mining Coal Reclamation Act of 1977 states: "That stockpiling of topsoil materials for lengthy periods creates deterioration." We also refer to non-enforcement of 25 CFR and 30 CFR strip mine regulations. Certain medicinal plants found only on Black Mesa are being eradicated, thereby destroying and endangering residents ability to conduct traditional spiritual and healing ceremonies. And due to the physical changes of the landscape into shadeless, shelterless rolling grasslands, traditional land-use patterns have been disrupted, and inhospitable and lifeless lands created. Peabody never posted reclamation bond money and therefore no assurance exists that when slurry pipeline operations cease that reclamation/ remediation activities will be conducted. Albuquerque OSM Inspectors share our concerns. Leaks in the coal slurry pipeline is causing contamination of the Moenkopi wash system. And with leaks known here, we can only assume that there are leaks all along its 273 mile journey. OSM does not have authority to permit what Congress never intended to allow. According to 30 U.S. Code Section 1265 past use and continued use of the coal slurry pipeline violates Congressional intent - by depleting water from the aquifer and by having water come in contact with coal. Peabody's Black Mesa mine is required to obtain permits for access roads or other access ways; including use of an unanticipated slurry line. And it remains the opinion of Albuquerque OSM Inspectors that Peabody be required to obtain permits for the coal slurry pipeline and railroad, and were ready to issue a cessation order to Peabody, when higher officials in Washington, DC made this into a political issue, local residents filed a case with the Interior Board of Land Appeals (IBLA). Peabody must stop stripping surface land 8-10 years beyond where current mining activities are taking place, thereby destroying plants and animals, sacred sites, and the livelihood of nearby residents. The stockpiling of topsoil materials for lengthy periods has caused deterioration, erosion and air pollution. OSM must investigate illnesses in people and livestock caused by excessive coal dust and demand Peabody relocate their air quality monitoring stations as supported by EPA's Multi-Media/Multi-Agency Task Force. OSM must require that Peabody stop blasting local residents' homes apart and repair our homes as needed. As noted in 30 CFR 816.62, Federal law requires mines to issue blasting alerts to citizens who live as far as a half-mile beyond the permit area, the legal boundaries of the mine. However, Peabody does not have to give warning unless residents live within a half-mile of the spot where the explosives are detonated. The law allows people alerted of a pending blast to request a company survey of the state of their homes before hand. The results of the survey are used to compare the condition of homes before and after to determine whether or not blasting is harming them so that companies can alter their practices or pay for repairs. However, residents living within the mine's boundaries never got advance notice of a blast and have never even heard of giving a warning or doing a survey. No pre-blast surveys were ever conducted as a gauge for blasting damage on residents' homes as required,and many homes have been damaged by blasting effects. OSM has explicitly allowed Peabody to ignore protections for graves, religious, cultural and archaeological sites and requirements to minimize land disturbance. The destruction of offering places and sacred sites is a violation of the Navajo Grave Protection Act and the American Grave Protection Act. Also OSM must stop Peabody from desecrating our human remains, when they have repeatedly uncovered human remains during dozing operations and advised employees to ignore this. Local residents demand equal protection of their grave and ceremonial sites. Local residents must be guaranteed protection so that they are not forced to drink contaminated water, accept toxic contamination of their land due to continued use of an illegal, unpermitted coal slurry pipeline. We request that you work diligently and without discrimination to honor your trust responsibility to Black Mesa area residents as citizens living in the coal fields. Thank you, cc:Bob Uram, Director, Office of Surface Mining email ruram@hdqgw.osmre.gov fax # 202/219-3106 and Bob Armstrong, Assistant Secretary U.S. Department of the Interior email batkinson@ios.doi.gov --------- "RE: Davis Inlet Progress" --------- Date: Tue, 6 Jun 1995 10:40:32 -0400 From: armstj@inac.ca (Jennifer Armstrong) Subj: Davis Inlet Progress Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) NEWS RELEASE 1-9505 MINISTER ISSUES UPDATE ON PROGRESS IN DAVIS INLET Ottawa, April 26, 1995 -- The Innu of Davis Inlet (Utshimassits) have made good progress in addressing serious problems in their community since the signing one year ago of the Statement of Political Commitments, said Indian Affairs and Northern Development Minister Ronald A. Irwin. The Innu have begun a process of renewal that has seen significant improvements on health and safety issues and physical infrastructure. "I would like to commend the Mushuau Innu Renewal Committee (MIRC) for the way it has handled the very difficult job of planning and managing the technical studies related to relocation," said Minister Irwin. "I understand that the Davis Inlet community members were the decision-makers and provided the direction to the work of the Committee. This is a significant milestone." Minister Irwin said the Government of Canada will continue to honour the commitments set out in the Statement of Political Commitments. In April 1994 the Mushuau Innu agreed to a federal proposal that will, among other things, advance the settlement of their comprehensive land claim, self- government aspirations, emergency help and relocation to a new community. Support for relocation to Little Sango Pond is subject to a number of conditions, including the adoption of a long-term socio-economic plan by the Innu, site viability, a formal ratification of Little Sango Pond as the preferred site of the Innu, and reasonable costs acceptable to Canada. The Government of Canada provided $1 million in funding to support the Innu in carrying out the feasibility studies. By the end of March 1995, 11 new homes had been built and 60 others had been renovated. Water and sewer systems were installed in three band facilities, a women's centre was completed, and a drop-in centre, administered by the youth council, was constructed. To date approximately 75 people have received construction trade training. Alcohol and substance abuse has declined. In March the Innu signed an interim policing agreement with the Government of Newfoundland and Labrador. The Government of Canada spent $4.8 million in Davis Inlet in 1993/94 and $4.3 million in 1994/95 for emergency services and health and safety. "The money spent so far on community renewal has been well used," said the Minister. "We want to ensure that future funding provides similar value for money." The Government of Canada will continue to provide funding in 1995/96 for the continuation of improvements at Davis Inlet: $1,600,000 from DIAND, $350,000 from Health Canada, $25,000 from Solicitor General for policing, and $1,000,000 from Human Resources Development Canada. The Department of Justice remains committed to providing the $100,000 for Innu Justice initiatives when a tripartite working agreement is in place. The Minister has asked his officials to conduct a comprehensive review of more than 20 technical feasibility studies. Part of the assessment will be to examine the proposed costs of relocation, particularly when compared to other similar situations. The review process is expected to be completed in July. "Given the work on community relocation and renewal, i believe the next year will be both busy and fruiful for the people of Davis Inlet," said Minister Irwin. "In the spirit of cooperation, I look forward to working in partnership with you." --------- "RE: Native America Calling" --------- Date: Wed, 31 May 1995 19:24:56 -0700 From: 233@ef.gc.maricopa.edu (Pamela Mason) Subj: NATIVE AMERICA CALLING Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) NATIVE AMERICA CALLING !!!!!!!!!!!!!!!!!!! FOR IMMEDIATE RELEASE CONTACT: CASSANDRA SHUMATE 907-277-2776 THE NATION'S FIRST NATIVE AMERICA RADIO CALL-IN SET FOR JUNE 5 START Anchorage -- NATIVE AMERICA CALLING, the first national call-in radio program focused on Native issues, will debut June 5, 1995, after two nationwide talent searches and more than a year of planning and preparation. The one-hour daily program will be heard on tribal and public radio stations coast-to-coast each Monday through Friday at 1:00 p.m. Eastern time. NATIVE AMERICA CALLING Host George Tiger, a member of the Muscogee (Creek) Tribe of Oklahoma, will engage noted guests and listeners in discussions about education, economic development, healthcare, Native tradition and other important topics. Tiger, a veteran broadcasting personality, has extensive media experience including local talk shows, television reporting, radio sports reporting and independent producing. He is currently president of the Haskell Indian Nations University Board of Regents. "The past few years have really demonstrated the power of talk radio in educating people, promoting expression, and affecting change at top levels. We believe NATIVE AMERICA CALLING will be hugely successful because Native people in this country are looking for effective inter-tribal communication links to share comments and opinions. This program can be that link," Tiger says. Plans to distribute the program via satellite by AIROS, American Indian Radio on Satellite - a 24 hour satellite channel of Native radio programming - will make NATIVE AMERICA CALLING available to all tribal and public radio stations in the country. A production of the Alaska Public Radio Network and the Native American Public Broadcast Consortium, NATIVE AMERICA CALLING has selected public radio station KUNM-FM in Albuquerque, NM as its production facility. "Albuquerque offers a wealth of resources for this program, and KUNM, a licensee of the University of New Mexico, has a history of pioneering Native radio programming for their statewide listening audience," said Pamila Belgarde, Turtle Mountain Chippewa, senior producer of NAC. "The University and the local community really came out in support of this program. It was a very natural production location for a national Native program of this caliber." Listeners can stay abreast of new program developments and new stations coming on line by calling the NATIVE AMERICA CALLING Hotlline at (907) 566-2244. Major funding for NATIVE AMERICA CALLING is provided by the Corporation for Public Broadcasting. ******************************************* Pamela Jo Mason If you build it Costner ..he will come. 233@ef.gc.maricopa.edu Indian Development District of Arizona, Inc. IDDA Office 5150 N. 16th St., Suite A116 Phoenix, AZ. 85016-3934 Okey dokey....the AIROS (American Indian Radio on Satellite) stations that are Native American Public Radio Stations and will be carrying NATIVE AMERICA CALLING are (if you want mailing addresses, e-mail me): CKON 97.3 fm KNNB 88.1 fm Rooseveltown, NY Whiteriver, AZ WOJB 88.9 fm KSHI 90.9 FM Hayward, WI Zuni, NM KTDB 89.7 fm KSWS 89.3 Pinehill, NM Sisseton, SD KILI 90.1 fm KWSO 91.9 fm Porcupine, SD Warm Springs, OR KEYA 88.5fm KCIE 90.5 fm Belcourt, ND Dulce, NM KMHA 91.3 fm KABR 1500 AM New Town, ND Magdalena, NM KSUT 91.3 fm KIDE 91.3 fm Ignacio, CO Hoopa, CA KGHR 91.5 fm KSKO 870 AM Tuba City, AZ McGrath, AK KYUK 640 AM KZPA AM (repeats KBRW) Bethel, AK Ft. Yukon, AK KCUK 88.1 fm KOTZ 720 AM Chevak, AK Kotzebue, AK KDLG 670 AM KBRW 680 AM Dillingham, AK Barrow, AK KNSA 930AM KUHB 99.9 FM Unalakleet, AK St. Paul, AK WASG-WYDH 550 AM KTWI-KTWS 96.5 FM Atmore, AL Bend, OR KTNN 660 AM WYRU 1160 AM Window Rock, AZ Red Springs, NC PROJECT STATIONS on-air target: on-air target: Yankton Dakota Sioux Red Lake Nationa Tribal KONA Inc/Marty School Red Lake, MN Marty, SD on-air target on-air target Urban Alaska Native Standing Rock Sioux KANH 90.3 FM KAEN 89.5 fm Anchorage, AK Fort Yates, ND on air target: on-air target: Gros Ventre/Assiniboines Quinault Tribe KGVA 88.1 fm Taholah, WA Harlem, MT on air target: on air target: White Earth Land Recovery Wind River Shoshone-Arapaho White Earth Anishinabe Nation Ethete, WY White Earth, MN Pamela Jo Mason If you build it Costner ..he will come. 233@ef.gc.maricopa.edu Indian Development District of Arizona, Inc. IDDA Office Phoenix, Arizona 602 274 6151