Subject: nanews03.027 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 027 O o o o o O __/_ / ) (___/ / ( (___, 8 July 1995 O o O O o O K A N O H E D A A N I Y V W I Y A O ( N A T I V E A M E R I C A N N E W S ) This issue contains articles from NATIVE-L, NATCHAT & Chiapas-L Mailing Lists, Usenet Newsgroups: alt.native, soc.culture.native, soc.rights.human, UUCP & Genie (General Electric) email, First Nations Environmental Network 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 white man's government promised that if we, the Shoshones, would be content with the little patch allowed us, it would keep us well supplied with everything necessary to comfortable living, and would see that no white man should cross our borders for our game or anything that is ours. But it has not kept its word! The white man kills our game, captures our furs, and sometimes feeds his herds upon our meadows. And your great and mighty government--oh sir, I hesitate, for I cannot tell the half! It does not protect our rights. It leaves us without the promised seed, without tools for cultivating the land, without implements for harvesting our crops, without breeding animals better than ours, without the food we still lack, after all we can do, without the many comforts we cannot produce, without the schools we so much need for our children." "I say again, the government does not keep its word!" __ Chief Washakie, Shoshone +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Washakie, Chief of the Shoshone, spoke the words in this issue's quote to the governor of Wyoming in 1878. Things haven't changed much. Senator Slade Gorton, Republican-Washington, has asked Secretary of the Interior, Bruce Babbitt, to investigate whether federal funding should be reduced or eliminated for tribes with successful gaming ventures. Does this mean, by climbing out of abject poverty, the various Nations have in some way managed to abandon their treaty rights? It took a federal court ruling for the Yankton Sioux to maintain the boundaries established by a 1858 treaty. Somehow, the "squatters" who now occupy this land because of an agreement in 1892 that said the land could be opened for non-Indian settlement felt the land they were allowed to use was theirs to do with as they wished. The Southern Missouri Waste Management District "assumed" the 1892 agreement granted them permission to dump their filth on Indian lands. Does this mean any agreements that let non-Indians utilize Indian lands can be extended at will, in spite of existing treaties? Sweetgrass Hills will be strip mined unless the Bureau of Land Management is stopped from granting mining rights to several international interests. Washakie is still right. "The government does not keep its word!" 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 - Western Shoshone Intervenes - Conferences and Powwows - online in Federal Lawsuit - Am I Next in Line? - Racism as a Form of Power - A Day of Prayer for Leonard Peltier - Native Am. Organization Needs Help - Native Philosophy Professor - Gustafson Lake Sundance Grounds Camps Out - Lighting the 7th Fire - Peacemaker's Tour - First Nations Environmental Network - Lost Bird of Wounded Knee/ - Poem: Wolf Song for Wolf Haven Account Excerpts - Verse: Hawai'ian Book of Days - Oriented Strand Board Mills Report, - Conferences and Powwows - offline FNEN --------- "RE: Western Shoshone Intervenes in Federal Lawsuit" --------- Date: 3 Jul 1995 08:44:47 GMT From: Paul Nellen <100445.3606@CompuServe.COM> Subj: W Shoshone vs. US + Nev. Newsgroups: soc.culture.native,soc.rights.human FOR IMMEDIATE RELEASE *<->*<->*<->*<->*<->* TO: All interested parties, peoples and to the press FROM: The Western Shoshone National Council, the Western Shoshone Government - Great Basin, North West America - DATE:July 2, 1995 RE: Western Shoshone National Council, intervention in "UNITED STATES OF AMERICA VS. NYE COUNTY, NEVADA". <->*<->*<->*<->*<->*<->*<->*<->*<->*<->*< CONTACT: (+1) 702-744-4381 or 702-879-5203 <->*<->*<->*<->*<->*<->*<->*<->*<->*<->*< ------------------------------------------------------- "WESTERN SHOSHONE NATION INTERVENES IN FEDERAL LAWSUIT" ------------------------------------------------------- Today, the Chief, the Sub-Chief and the Secretary of State, for the Western Shoshone National Council (WSNC); filed a motion in U.S. District Court, District of Nevada; to intervene and to seek Declaratory Judgement in the case UNITED STATES OF AMERICA v. NYE COUNTY, NEVADA, Case No: CV-S- 95-00232-LDG (RJJ). The intervention and request for Declaratory Judgement is part of the Western Shoshone National Councils ongoing efforts to protect Western Shoshone lands and human rights, within their National boundaries as defined by the "Treaty of Ruby Valley of 1863", between the Western Shoshone Nation and the United States of America. By Western Shoshone Resolutions, this Intervention will not contest private property holdings, within our Nation boundaries. Recently, Nye County Commissioners passed several resolutions, declaring "Public Lands" in Nye County to be "State and County Lands", the US Justice Department filed for a summary judgement against Nye County, Nevada this past March. (Nye County has since also responded with a counter suit.) The Federal Government asked the Federal Court to rule, that the United States does have "ownership of and management authority over Federal Lands in Nye County". The Federal Government contends that the "1948 Treaty of Guadalupe Hidalgo" between Mexico and the United States, gave title to lands of the Great Basin. (A condition of this Treaty guarantees the protection of lands belonging to the Indians.) In the past, there have been several attempts by the U.S Government and the Western Shoshone Nation to resolve the land ownership issue. The Western Shoshone land title has never been litigated. This lawsuit provides an opportunity for the Western Shoshone People to put at issue the question of "how did the U.S. Government or the State of Nevada acquire legal title to Western Shoshone lands. The Western Shoshone intends to demonstrate clear title to our territory and correct the travesty of justice as perpetrated by the U.S. Federal Government against the Western Shoshone peoples and their Government. The "Treaty of Ruby Valley of 1863", a treaty of "peace and friendship", is not a treaty of cession. (The U.S. Federal District Court for the State of Nevada and the 9th Federal Circuit Court of Appeals, have both affirmed that the "Treaty of Ruby Valley of 1863", "is still in full force and effect".) This is premised on the Constitution of the United States, (Article 6), which in part states that "a treaty once entered into by the United States, becomes the Supreme Law of the land". The Treaty as ratified by Congress and signed by the president, does define lands as specifically Western Shoshone. The Treaty also defines the limited uses of the U.S. Government and it's people. Since the Western Shoshone Nation has never changed the terms of the treaty and has never ceded, sold, traded, gifted nor abandoned their lands, nor has the United States acquired our lands by an act of war, and as such the legal title to the lands rest with the Western Shoshone Peoples and their Government. Any other uses or claims not specified in the treaty are clear violations of both Western Shoshone Law and U.S. Law and is further considered by the Western Shoshone People as a clear and willful act of Genocide. At stake is title of over 100,000 square miles of the Western Shoshone land base, from the Snake River in Idaho south, the Sawtooth Mountains in Utah west to the city of San Bernardino. The Western Shoshone National Council points to the fact that the Western Shoshone People have lived in this region since long before the arrival of Europeans. First in time, makes the Western Shoshone first in right to the lands in question. The Council further points to an early United States document known as the "1787 Northwest Ordinance". The ordinance states that Indians shall never be invaded or disturbed in their "property, rights and liberty" by the United States. It also says that the Indians "l ands and liberty", "shall never be taken from them without their consent". To this day, the Western Shoshone People have never freely consented to surrender their land rights to their traditional territory. This motion to intervene also cites the "Act to Organize The Territory of Nevada", passed by Congress in 1861. In the Act, Congress declared that Indians in the region would retain their rights to their persons and property, until such time as the Indians should surrender those rights in a "Treaty with the United States". All Indian lands, said Congress, "shall be left out of the boundaries, and constitute no part of the territory of Nevada, until the Indians signified their agreement in a treaty of the United States". As in the past and in the future, the Western Shoshone People intend to vehemently oppose any action that limits rights to our lands, our resources, our religion, language, culture and traditions.- --------- "RE: Racism as a Form of Power" --------- Date: Thu, 29 Jun 1995 08:21:43 -0700 From: National Commission for Democracy in Mexico Subj: Racism as a Form of Power Mailing List: Chiapas-L@profmexis.dgsca.unam.mx ABOUT RACISM AS A FORM OF POWER by Javier Elorriaga La Jornada, pg. 9, June 27, 1995 When we read that the Zapatista delegates present at the negotiating table of San Andres complain about racism on the part of the delegates from Gobernacion [Justice Department], we become indignant, but we are not surprised. This same racist attitude is known by land squatters when Pronasol [the government anti-poverty program widely known as Solidarity as well] is imposed upon them, university students know it when their assigned resources are managed by the discretion of the president's office, and the millions of unemployed know it when they are unable to voice an opinion about the political economy, and voters know it when the popular will is scammed. And so it is that in the relationship between government and governed in our country little changes as the centuries go by. If the forms change, the content does not. For example, racism and more specifically racism as a constant practice in the exercise of power by the different "governments" throughout our history. Kings, viceroys, lodges, dictators, emperors, scientists, party-ists, partidazo [state-party, PRI], neo- liberals, what is the difference between them besides their dress and their language? The evil is the same, superiority over the governed has always been considered an attribute of power. Sometimes the superiority is justified by the divine, sometimes by social science, by blood, by laws, or by diplomas written in languages other than spanish, but superiority at the end, based on a racist conception of power which goes beyond the simple racism which has to do with the color of the skin. The racism of power is that which believes that thanks to power itself, reason, history, and the future, are naturally, on its side. There, far back in time, thundered the voice of the monarch; I am the power, because God wants it that way and my laws and tribunals confirm it. I give the land, life, and the right to have a soul if I am pressed, to all the inhabitants of my kingdoms. More than 300 years passed in order for this concept to age, at least on paper, but in practice new monarchs, boards, lodges, dictatorships, empires and more dictatorships continue to thunder: I am the power, and my laws, congresses, universal reasons, foreign and domestic armies, confirm this. In response, millions of people have traveled from one end of the country to the other, on foot, by horse, mule, train, fighting to reach a different era precisely for the majority. In this way little by little, a national conscience was forged which was unwilling to accept the supremacy of the government over the governed for the sole reason that they occupy the seat of power. Then the voices of the partidazo[state-party, PRI] thundered and said: I am the power, because I embody the historic struggle of the Mexican people and my laws and armies confirm this. Some years later it would add; and my means of mass communication and northern neighbors confirm this as well. This goes on and until until it becomes completely ridiculous, then the neo-liberals appear! With the arrogance and insanity of absolute power, they ignore history, death and everyone who is not a member of their corporation, which is the majority of Mexicans, and they decree that the nation is more free and sovereign if it depends on the foreigner and they serve as the administrators of what remains of the "global" wealth, by sending it beyond these borders. There were no longer any limits, not to corruption, not to the shameless sacking of the Nation, not to the violations of the laws and values, not to the pretense and facade constructed with the support of the majority of mass communications electronic media. Similar to the extraordinary efforts to rob us of our past and present, neoliberalism intends to steal our future as well. But its racism, and its contempt for the majority betrays it. The fresh air which blows from the Mexican southeast since January of 1994 helped at the same time, among other things to dissipate the fog which neoliberal propaganda had used to obscure the national reality. The fresh air, at the same time, cleansed our spirit and gave us the will to fight off the robbery of that which we call "nation". There are no more excuses for inaction, and threats, jails and assassinations cannot stop history. All of our history of struggle, and the conscious effort to inherit it, mark only one path: it is not possible, we cannot agree to begin another century suffering from the ancestral racism of the powerful over the governed. Even so, even if history is on our side, it must be wooed, and similar to all love affairs, in this courtship imagination, vigor, and sacrifice count a great deal. But the reward is well worth it, the pride of calling ourselves Mexicans in a country which is free, democratic and sovereign. +Jorge Javier Elorriaga has been in Cerro Hueco prison in Tuxtla Gutierrez since February 9th of 1995. He is accused of being a member of the EZLN. His case, as well as those of the other 35 or so prisoners accused of affiliation with the EZLN is plagued with legal irregularities. He is married to Maria Gloria Benavidez, who is also in prison. They are parents of a two year old son. --Translated by Cecilia Rodriguez. For more information about the political prisoners in Mexico contact the National Center for Democracy, Liberty and Justice at (915) 532-8382 or email at moonlight@igc.apc.org. --------- "RE: Native American Organization Needs Help" --------- Date: Fri, 30 Jun 1995 12:21:03 -0700 (PDT) From: "William E. Day" Subj: Native American Org. Needs Help UUCP email Heytanni This is to inform the folks on this board of a great need. Pueblo Unido in Montery County has lost the only reliable transportation that they had to help the Native Population in that area. They are now unable to help those in need. To give some history of the program Pueblo Unido is a Native Non Profit supervised by Glorianna, and Stew Cordova. They help the Native American, and Hispanic people who are in need of medical, Legal, and Re education of the youth in their area. This includes drug rehabilitation of the Youth. They are traditional people who teach the traditional values.They have been doing this for several years. It is imperative that they procure another vehicle for transporting those in need. If anyone on this board knows of a vehicle that can be used let us know as soon as possible. They will do the upkeep, insurance if donated. Owner can retain ownership if needed as long as the vehicle can be registered in the name of Pueblo Unido. Pueblo Unido needs a vehicle!!! If you can help or know of someone who can help give us a call. If anyone knows of one, or a program that can be used contact me at tatanka@ecst.csuchico.edu or Glorianna at Pueblo Unido at 408-674-3323 It is important that we keep programs like this alive and well. These are the programs that help our people get out of the hole we were put into. If there is any question call Bill at 916-899-9411 or Glorianna at 408-674-3323. Wado Bill Day --------- "RE: Gustafson Lake Sundance Grounds" --------- From: an254787@anon.penet.fi (Mira reposting fax from Bob and Lee Reid) Date: Thu, 29 Jun 1995 01:22:36 UTC Subj: UPDATE - Gustafson Lake Sundance Grounds Newsgroups: soc.culture.native,alt.native,alt.org.earth-first DEFENDERS OF THE SHUSWAP NATION SUNDANCE GROUNDS JUNE 26, 1995 Gustafson Lake, B.C. On the 21 June 1995 the RCMP came to the camp at the Sundance Grounds to ask for permission for Lyle James' cowboys to chase out cows from the pasture that encircles the grounds. This is proof that the rancher, Lyle James, has no valid deed to this sacred land. In fact, Lyle James, who currently resides on the Dog Creek Reserve, strategically enjoys the resultant tax-free shelter situation while disputing our claim to unceded territories. On 24 June 1995, RCMP Officer Woods, an Oneida, came to the Sundance Grounds to ask if he could be part of the Sundance ceremonies and also to verify that the RCMP would do their best to keep aggravators away from the grounds during the Sundance On 25 June 1995, a series of shots were fired by occupants of a blue- green truck which stopped just outside the Sundance camp in the vicinity of some fishermen camped by the lake. These fishermen witnessed this act. Some shots were fired into the water, apparently, and were heard by the occupants of the camp. Other shots were fired just previously about half a mile to the northeast of the grounds. Enclosed with this news release is an article from "The Province", a Vancouver tabloid, which illustrates the provocative, inflammatory mood of a misinformed media who is intentionally disrespecting the facts of the situation. Shuswap Faithkeeper Percy Rosette says that the heart of the spiritual government of the nation lies at Gustafson Lake Sundance Grounds. The political system of the tribal councils is a foreign system, protecting the interests of the few while ignoring the needs of the people as a sovereign nation. The natives employed as RCMP are being used as cannon fodder for the foreign powers and oppressive governments. It is an historical fact that the Bureaus/Departments of Indian Affairs are funded by illegitimate settler colonial regimes to enforce apartheid-type control over native people. These police forces are employed to protect the exploitative practices of resource-hungry multinational interests. Only when the native police force employees take the heart of their own people into themselves will they be true peacekeepers. We must never forget that it was Indians who killed the freedom defenders such as Geronimo, Crazy Horse and Sitting Bull. For more information contact Bob or Lee Reid Lac Lahache, B.C. (604) 396-4963 [Please do not try to contact the Gustafson Lake defenders by replying to this e-mail address, as I am not connected to the Shuswap Nation or the Sundance Ground protectors. All typos are mine.] ---------------------------------------------------------------------------- To find out more about the anon service, send mail to help@anon.penet.fi. If you reply to this message, your message WILL be automatically anonymized and you are allocated an anon id. Read the help file to prevent this. Please report any problems, inappropriate use etc. to admin@anon.penet.fi. --------- "RE: Lighting the 7th Fire" --------- Date: Thu, 29 Jun 1995 08:51:18 -0700 From: ewagley@pov.org (Elizabeth Wagley) Subj: Lighting the 7th Fire UUCP email Dear Gary: I'm sending you a posting for your internet newsletter, if thats OK (see below). You may have already posted this. We really appreciate the help. P.O.V., Public Television's award-winning non-fiction film series invites questions, comments, and discussion about LIGHTING THE SEVENTH FIRE, an examination of the racism, fear and misunderstanding that erupted in Northern Wisconsin when the Chippewa Indians regained the spear-fishing rights that had been denied them for over a century. The national broadcast date is July 4th; check listings or call your public TV station for local broadcast dates and times. To join an "electronic mailing list" where the film and the issues it raises will be discussed, send a message to: majordomo@igc.apc.org. In the body of the message type "subscribe pov-fire." Filmmaker Sandra Sunrising Osawa documents the experience of the Chippewa people as they face the harassment and hatred of an angry community determined to deny them access to their traditional fishing territories. Nonbroadcast cassettes are distributed by Upstream Productions, Inc. (420 1st Ave. West, Seattle, WA 98119, phone 206-281-9177 fax 206- 284-6963). This mailing list is one component of P.O.V. Interactive, a model project designed to explore the potential use of on-line technologies (including an interactive Web site- http://www.pbs.org/pov) to transform television into a catalyst for lively and thoughtful interchange. For more information send an e-mail message to info@pov.org. --------- "RE: First Nations Environmental Network" --------- Date: 6:29 AM Jun 30, 1995 (at web. From: Nova Scotia Environmental Network Subj: First Nations Environmental Network First Nations Environmental Network 195 Shore Road Eskasoni, Cape Breton Nova Scotia, B0A 1H0 email indnsc@web.apc.org Contacts: Sulian Stone Eagle Herney (902) 379-2097 Lorraine Sinclair (403) 450-2665 Canadian Environmental Network votes in First Nations Environmental Network Delegates of the Canadian Environmental Network (CEN - an umbrella organization of over 2,000 groups across the country) voted unanimously to accept the First Nations Environmental Network (FNEN) as an affiliate network at their Annual General Assembly held in Saskatchewan this past weekend. This landmark decision concludes a 9-year effort by First Nations people to gain equal footing within the Network. Sulian Stone Eagle Herney, who has represented the First Nations Environmental Network in an interim seat with the CEN National Steering Committee for the past 2 1/2 years, explains: "The importance of this historic event can not be overstated. This new relationship will create a direct link to the Native community and we will be able to address the environmental concerns of the grassroots people in these communities." The vote also formalised First Nations representation with the National Steering Committee of the Canadian Environmental Network (CEN). Most would think that non-Native environmentalists and First Nations people would be natural allies. After all the responsibility of taking care of Mother Earth falls within First Nations values. Moreover, many industries -- such as pulp mills -- tend to dump their effluent on or next to First Nations Territories. But oddly, despite this targeting of aboriginal communities, Native and non-Native environmentalists often worked on the same issue with little interaction and rarely exchanged knowledge. Cultural differences and mistrust have made it difficult to build relationships. For this reason many First Nations people, like Lorraine Sinclair from the Mother Earth Healing Society, sought to create meaningful involvement of First Nations in the Canadian Environmental Network (CEN). "We get stronger when we meet others of like heart and we remember we're not alone with our vision of a clean and healthy Earth," wrote Sinclair who supported a request in 1987 to open a seat on the governing body of the CEN for Indigenous representation. An interim position with the CEN National Steering Committee was opened up in 1991 at the urging of Milton Born With a Tooth. Milton is presently in jail for defending the Old Man River in southern Alberta from the Three Rivers Dam. The task of building the First Nations Environmental Network and creating a link with the CEN was turned over to Sulian Stone Eagle Herney, a Mi'Kmaq from Cape Breton, Nova Scotia in the fall of 1992. Although he was often thought 'you can't mix oil and water' as he tried to bring the two together he continued because: "The state of the environment is such that we can no longer afford to remain isolated." Sulian recalls, "Milton once said, we should not be concerned about the colour of our skin but about the colour of the water." "Unanimous acceptance of affiliation marks a coming of age in the environmental movement where indigenous knowledge is valued and respected, " said Lorraine Sinclair. "The CEN sees clearly that the protection of Mother Earth is a struggle important to all races." The vote on June 25th to change the by-laws of the CEN to include the First Nations Environmental Network is just the beginning. The organization is expanding in many ways. During the same weekend the FNEN went 'intercontinental', engaging in further outreach and developing new relationships. Lorraine Sinclair attended a conference of the Indigenous Environmental Network (IEN) held in Alaska and the IEN has offered a position on their Board of Directors to the FNEN. Representatives from the FNEN are presently travelling to Boulder, Colorado to attend the 'Ecological Council of the Americas' conference being held there this week. The First Nations Environmental Network held it's own meeting in Winnipeg on June 15th to 18th entitled 'Voices of Mother Earth'. Issues discussed included: low-level flights over Innu Territory in Labrador; changes in climate and the affect on northern communities and wildlife; water flows in the Nechako and Fraser River due to Alcan's dams; pulp mills; uranium mining and storage of nuclear waste on First Nations Territories in Saskatchewan; and protection of Sacred Sites. The First Nations Environmental Network will soon release a 80 page report entitled 'frontlines' which documents environmental struggles affecting First Nations from the Yukon to Haida Gwaii and through to Labrador. --------- "RE: Poem: Wolf Song for Wolf Haven" --------- Date: Tue, 4 Jul 1995 01:28:13 GMT From: mosa@netcom.com (Michele Lord) Subj: Wolf Song for Wolf Haven Newsgroups: alt.native, soc.culture.native Wolf Song for Wolf Haven Heavy metal threads Twine one about the other Declaring limitations To our circumstance Freedom Lies somewhere else . . I hear the movement through the brush A careful eye and a furred ear Move toward perception Watching . . carefully watching Awareness Rides the Wind All the Two-legged Clustered together Wonder at this circumstance, Respecting the nature of Wolf . . Relations Are made of such stuff Yet . . see the limitations The space between us Once was established by Respect Now metal and air mark the borders Freedom . . still lies Somewhere else Life does not change Only the way we live it Twists and bends In each new circumstance Awareness Points the way Respect does not change Only the relation of circumstance Draws walls In the forest air Relations Transcend barriers And so we sing our songs And tell our stories to one another Painting mind pictures Of the yet to be And freedom . . . Is coming . . . Paula Underwood "~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~"~ 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. +*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*+ "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: Verse: Hawai'ian Book of Days" --------- Date: 95/06/29 23:41 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 July 9-15 IULAI (July) (Hinaiaeleele) 9 I weave a lei of maile leaves to celebrate the new day! 10 My flute echoes the cry of the wind. 11 The mantis pauses for a moment in its journey to bless those it encounters. 12 Night passes a veil of introspection over the land. 13 To welcome the future, you must first release the burdens of the past. 14 It is in the quiet hours of the evening that we can most nearly know our true selves. 15 The rainbow, ke anuenue, illuminates the land in beauty. (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, 29 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: Randy.Macey@mace.gryn.org (Randy Macey) Newsgroup: soc.culture.native Subj: Canadian Summer POW WOW TRAIL '95 SUMMER '95 POW WOW TRAIL July 8-9 Kahnawake Echoes of a Proud Nation July 8-9 Kanehsatake Traditional July 8-9 Kettle & Stoney First Nation July 9 Mississauga First Nation [Mississauga, Ontario] July 8-10 Whitefish Bay 26th Annual July 15-16 Temagami First Nation Bear Island [Bear Island, Ontario] July 15-16 Lake Helen Nipigon [Nipigon, Ontario] July 15-16 Walpole Island Annual [Walpole, Ontario] July 21-23 Naicatchewenin Traditional August 4-6 Pays Plat First Nation August 5-7 Wikiwemikong 35th Annual [Wiki, Ontario] August 11-13 Amical Aboriginal [Ste-Vitore-de-Sorel, Quebec] August 11-13 Big Grassy Traditional August 11-13 Fort Albany First Nation August 11-13 Iskatewizaagegan #39 August 18-20 Grassy Narrows Traditional August 19-20 Algonquins of Golden Lake Traditional August 18-20 Big Island Traditional August 25-27 Wabaseemoong Independent First Nation Sept. 1-3 Sagamok Anishnawbek Traditional [Sagamok, Ontario] Sept. 1-3 Nipissing First Nation Traditional [Nipissing, Ontario] If you'd like more information call us at: [705] 658-4556 -- | Fidonet: Randy Macey 1:259/710 | Internet: Randy.Macey@mace.gryn.org ------------------------------------------------------------------------------ From: mosa@netcom.com (Michele Lord) Subj: One Mind, One Voice, One Heart, One Prayer *** ONE MIND, ONE VOICE, ONE HEART, ONE PRAYER *** One People in Prayer Sept. 30 & Oct. 1, 1995 On The Mall in Washington, D.C. (next to the Washington Monument) "If you prick the finger of a white person, the blood is red. If you prick the finger of a black person, the blood is red. If you prick the finger of a yellow person, the blood is red. If you prick the finger of a red person, the blood is red. This proves that we are all One. The blood flowing through all our bodies is the same color." Harry F. Byrd, Lakota Elder Paraphrasing Fools Crow, Lakota Holy Man (at the first of four convocations, Oct. 1993) Our time is the fulfillment of prophesy. Opportunities to create an experience of One Humanity, One Earth, One Sacred Life are essential. We can approach and enter the next millennium with the wisdom, strength and courage to actualize a better life on Earth for ALL or we can arrive broken, doubtful and disconnected from each other. We can provide our youth with opportunities to participate in our collective healing or we can continue to barrage them with images of a conflicted world. We can tap the resources of our elders to guide our passage or we can push them into the background with our ignorance. We can continue to pour our resources into the acquisition of things and defense or we can contribute to the production of people, of character, of hope and of the experiences necessary for an integrated and healthy world. The choice is ours. The "One Mind, One Voice, One Heart, One Prayer" prayer vigil is a gathering designed to (1) fulfill the meaning of prophecy, (2) come together as One People in prayer, (3) create a forum for the Native Wisdom Keepers of Turtle Island (North America), Central and South America to share their knowledge with the public, (4) provide our youth with a model for our collective healing and images of One People in Prayer, (5) demonstrate the capacity to be One People without the loss of cultural integrity, (6) strengthen the positive vision of prophecy about the future, (7) establish our interconnectedness, (8) bring the federal community together with Native Elders to learn about Care of Mother Earth, and (9) promote an integrated and healthy world. According to several Native American prophesies, the turning point in history will be recognized by spiritual gatherings dedicated to creating an integrated and healthy world. It is these gatherings which lay the foundation for new alliances, new communities, new vision and new wisdom to grow. Christian tradition teaches, "Where two or more are gathered in love, the spirit dwells." "One Mind, One Voice, One Heart, One Prayer" provides an opportunity for spirit and vision to dwell together among us every October to the year 2000. The year 1995 marks the second of the sacred Seven Years of Healing, 1994-2000. Our theme in 1995 is the healing of our relationship with Mother Earth. Native American and other Indigenous people have been subjected to humiliation, defeat, isolation, and rejection for more than 500 years. The world community, through the United Nations has recognized this fact and declared the 1990s The Decade of the Indigenous People. At one time Indigenous people were wise stewards of a great land mass and all the life forms on it; now they are largely confined to reservations and subjected to political and economic systems that regard the land as something to be exploited. Too much has been broken: their homes, their nations, their religions, their lives. But not their spirit. It is from this indomitable bounteous spirit--still rich with hope-- that healing becomes paramount as we approach the 21st century. Native nations and cultures from throughout the United States, Canada, Central and South America reach out now for an actualizing experience that will usher them--and all of us--into this period of healing, a time when their spiritual and cultural practices will no longer be diminished by the dominant people, but in fact will shine with all the other traditions that enrich the potent mosaic of cultural experiences in the land of ours. We invite you to join us on the Mall near the Washington Monument for thirty hours of continuous prayer and related events. We ask you to tell others about this event. Please keep One Mind, One Voice, One heart, One Prayer and its intention in your thoughts and prayers. Highlights 1995, Third Annual Prayer Vigil - International Tipi Peace Village - 12 tipis create a sacred circle on the Mall. Tipis dedicated to continuous prayer, education, and healing - Children's Torch of Hope - United Nation's first Torch of Peace which circled the globe in 1986, traveling the US in honor of the 50th anniversary of the UN, will be run to the Prayer Vigil by Native youth and youth of all races - Sunrise Pipe Ceremonies - honoring the birth of Miracle, a white buffalo calf who symbolizes the beginning of peace and unity among people - One Mind, One Voice, One Heart, One Prayer - Grace Smith, Dineh elder, representative of 150 Hopi-Dineh elders and UN representative to the Indigenous People's Working Group in Geneva, SZ, will talk on the meaning of the Prayer Vigil - Wisdom Keeper of the Wampum Belts - William Commanda, traditional elder of the Algonquin Nation, will speak to us of the prophesy of love, peace, and harmony found on these ancient belts - The Great Law of Peace - Chief of Chiefs, Leon Shenandoah of Six Nations will speak to us about the Tree of Peace and the laws which influenced the US constitution, followed by a Planting of a Tree of Peace Ceremony - Central & South American Elders & Traditionalists = 25 representatives will share their stories, prophesies and cultural education with us - Seventh Generation of All Races - Honoring youth and prophesy that this generation returns love, peace and harmony to Mother Earth. - Interfaith Community - Participation of the Interfaith Community of Washington DC and Wisdom Keepers from around the globe - Meetings with Government Officials - Follow-up to 1994's White House meetings on Sustainable Development For further information or to make tax-deductible and much needed contributions contact: From The Circle, California 510-531-7527 (non-profit EIN- 93133148) bestar@aol.com Wittenberg Center, New York 914-679-9764 wicar@aol.com Sacred Life Assoc., Washington 206-432-5412 wingz@ix.netcom.com Juanita Neconie, Washington, D.C. 301/208-1407 JNeconie@IHS.SSW.DHHS.GOV Michele Lord, Santa Cruz, CA 408-479-1053 mosa@netcom.com --------------------------------------------------------------------------- From: David Greene To: Indian Network Subject: Native American Fish and Wildlife Meeting (fwd) ----------------------------------------------------------------------------- The Northeast Region of the Native American Fish and Wildlife Society has scheduled its 8th annual conference for the week of August 7th through August 11th, 1995. This year's conference is hosted by the American Indian Program at Cornell and co-sponsored by Native Communities of New York. The theme for the conference is:"Natural Resource Management, A Sharing of Traditional an Modern Day Perspectives". A full agenda of meetings and special events are planned to bring together professional resource managers, native leaders, elders and community members to address issues pertinent to resource management in Indian Country. Part of the weeks schedule includes a traditional feast and Iroquois Social, conservation officers shoot competition, craft booths, art and photo contests, and the very popular annual auction. For more information and/or registration forms please contact David Greene, Cornell Cooperative Extension, 21 S Grove St., East Aurora, NY 14052, 716-652-7874 ----------------------------------------------------------------------------- David Greene-Extension Specialist (716)652-7874 fax (716)652-5073 Cornell Cooperative Ext., Suite 230, 21 S. Grove, E. Aurora, NY 14052 ----------------------------------------------------------------------------- From: ondamitag@aol.com (Ondamitag) Newsgroup: alt.native Subject: July, August 95 Pow-wows Pow-wow Schedule for July 1995 (6/24/95) (mostly from Indian Country Communications _News from Indian Country_ National Pow-wow Directory - ICC, Route 2, Box 2900A, Hayward, WI 54843 (715)634-5226 or fax (715)634-3243) ---------------------------------------------------- TONKAWA (contest pow-wow) July 7 - 9, 1995 Fort Oakland Pow-wow Grounds Tonkawa, Oklahoma (405)628-2561 --------------------------------------------------- 9TH BLACK HILLS (contest pow-wow) July 7 - 9, 1995 Mount Rushmore Rapid City, South Dakota (605)341-0925 --------------------------------------------------- PRAIRIE ISLAND (contest pow-wow) July 7 - 9, 1995 15 miles north of Red Wing, Minnesota Prairie Island, Minnesota (800)222-7077 --------------------------------------------------- PIC RIVER (pow-wow) July 7 - 9, 1995 Mouth of the Pic River Heron Bay, Ontario (807)229-1749 --------------------------------------------------- TAOS PUEBLO (contest pow-wow) July 7 - 9, 1995 Pow-wow Grounds Taos, New Mexico (505)758-3883 --------------------------------------------------- ANTELOPE (traditional pow-wow) July 7 - 9, 1995 Pow-wow Grounds Mission, South Dakota (605)747-2381 --------------------------------------------------- BEAR RIVER ANNIVERSARY (pow-wow) July 7 - 9, 1995 Pow-wow Grounds Lac du Flambeau, Wisconsin (715)588-2386 --------------------------------------------------- MOHICAN POW-WOW (pow-wow) July 7 - 9, 1995 Loudonville, Ohio (419)994-3103 {8:00 p.m. (419)994-4008} ++++++++++++not verified+++++++++++++ ---------------------------------------------------- LITTLETON CULTURAL WEEKEND (pow-wow) July 8 & 9, 1995 Remich Park Littleton, New Hampshire (603)444-2329 ---------------------------------------------------- KAHNAWAKE MOHAWK (contest pow-wow) July 8 & 9, 1995 Tekawitha Island Montreal, Quebec (514)632-8667 ---------------------------------------------------- 1ST A.I.M. OF CENTRAL ILLINOIS (social/benefit pow-wow) July 8 & 9, 1995 Henson Robinson Zoo Springfield, Illinois (217)523-0463 ------------------------------------------------------ ANNUAL KETTLE POINT & STONY POINT FIRST NATIONS (pow-wow) July 8 & 9, 1995 Ball Park Kettle Point, Ontario - Canada (519)786-6680 ------------------------------------------------------ NARRAGANSETT (contest pow-wow) July 9 & 10, 1995 Crandell Farm Westerly, Rhode Island (401)364-1100 ------------------------------------------------------ 8TH INTERNATIONAL BROTHERHOOD DAYS (traditional pow-wow) July 9 - 16, 1995 location to be announced Porcupine, South Dakota (703)764-1953 ------------------------------------------------------ STANDING ARROW (contest pow-wow) July 13 - 15, 1995 Pow-wow Grounds Elmo, Montana (406)849-5164 ------------------------------------------------------ TEMAGAMI FIRST NATIONS (traditional pow-wow) July 13 - 16, 1995 Bear Island Ball Field Lake Temagami, Ontario (705)237-8943 ------------------------------------------------------ 33RD KANSAS CITY (contest pow-wow) July 14 - 16, 1995 Fair Grounds Grain Valley, Missouri (816)421-7608 ------------------------------------------------------ BLACK CREEK (contest pow-wow) July 14 - 16, 1995 Verhulst Farm Rochester, New York (908)475-3872 ------------------------------------------------------ RETURN TO BEAVER CREEK (pow-wow) July 14 - 16, 1995 Materazzo Farms Belvidere, New Jersey (908)475-3872 ------------------------------------------------------ RAINBOW DANCER (pow-wow) July 14 - 16, 1995 Sangamon County Fair Grounds New Berlin, Illinois (217)525-2698 ------------------------------------------------------ 33RD FLANDREAU SANTEE (contest pow-wow) July 14 - 16, 1995 Pow-wow Grounds Flandreau, South Dakota (605)997-3891 ------------------------------------------------------ 25TH LONE FEATHER COUNCIL (contest pow-wow) July 14 - 16, 1995 Penrose Stadium Colorado Springs, Colorado (719)749-2633 ------------------------------------------------------ KICKAPOO (contest pow-wow) July 14 - 16, 1995 Kickapoo Watoon Pow-wow Grounds Horton, Kansas (913)486-2131 ------------------------------------------------------- LAKE HELEN (pow-wow) July 14 - 16, 1995 Across from Lake Helen Nipigon, Ontario (807)887-1091 ------------------------------------------------------- 22ND HONOR THE EARTH (traditional pow-wow) July 14 - 16, 1995 Lac Courte Oreilles Honor the Earth Pow-wow Grounds Hayward, Wisconsin (715)634-8924 ------------------------------------------------------- 3RD HOWARD COUNTY (contest pow-wow) July 14 - 16, 1995 location to be announced Friendship, Maryland (919)257-5383 ------------------------------------------------------- THREE AFFILIATED NATIONS MANDAREE (contest pow-wow) July 14 - 16, 1995 Pow-wow Grounds Mandaree, North Dakota (701)759-3552 ------------------------------------------------------- TIPSAW LAKE (traditional pow-wow) - CANCELLED July 15 & 16, 1995 - CANCELLED Hoosier National Forest - CANCELLED Tell City, Indiana - CANCELLED (219)278-7021 - CANCELLED ------------------------------------------------------- NATIVE AMERICAN MUSEUM FESTIVAL (pow-wow) July 15, 1995 Native American Museum Terra Haute, Indiana (812)877-6007 ------------------------------------------------------- PERRY COUNTY (pow-wow) July 15 & 16, 1995 Perry County 4-H Grounds Perry County, Indiana (219)278-7021 ------------------------------------------------------- 3RD MONACAN INDIAN (pow-wow) July 15 & 16, 1995 Sedalia Center Big Island, Virginia (804)929-6911 ------------------------------------------------------- WAPOLE ISLAND ANNUAL (pow-wow) July 15 & 16, 1995 Walpole Island, Ontario - Canada (519)627-1476 ------------------------------------------------------- 2ND ANNUAL KAL-VIA (traditional pow-wow) July 15 & 16, 1995 Portage Northern High School Portage, Michigan (616)327-2468 or (616)657-1855 ------------------------------------------------------- ANNUAL POW-WOW (traditional pow-wow) July 15 & 16, 1995 Middlesex Fair Grounds Westford, Massachusettes (617)884-4227 ------------------------------------------------------- GATEWAY TO THE NATIONS (contest pow-wow) July 17 & 18, 1995 Floyd Bennett Field Brooklyn, New York (718)832-4884 ------------------------------------------------------- (for adding to the list or amending please email Ondamitag) ====================================== (primarily from Indian Country Communications _News from Indian Country_: National Pow-wow Directory - ICC, Route 2, Box 2900A, Hayward, WI 54843 (715)634-5226 or fax (715)634-3243) Volume IX Number 12 (Late June 1995) Timm L. Severud Ondamitag@aol.com ========================================================================= -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Paula Underwood-Past is Prologue via Michele Lord-Alpha Institute, Bill Day, Janet Smith, Debra F. Sanders(Kepola), Paul Nellen(Press Release), Dale Rood, Frosty Deere, Bob and Lee Reid via forwarded fax, Elizabeth Wagley, Sulian Stone Eagle Herney, WoodOwl@aol.com (Deanna), Philip Edwards, Brookie M. Craig, Al Hunter via fyre@web.apc.org(Press Release) Javier Elorriaga via National Commission for Democracy in Mexico --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ all items below this line have already been distributed by our sister, Catherine Lavender, via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 29 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: winchd@rpi.edu (Debra J. Winchell) Subject: Wabanaki Aboriginal Music Festival Mailing List: NATIVE-L MALISEET TOBIQUE CULTURAL IMPROVEMENT CORP. PRESENTS WABANAKI ABORIGINAL MUSIC FESTIVAL SUNDAY, SEPTEMBER 3, 1995 MONDAY, SEPTEMBER 4, 1995 ------------------------- ------------------------- EAGLE FEATHER WIGWAM LAURA VINSON & FREE SPIRIT SHINGOOSE JODY T. GASKIN JANI LAUZON MURRAY PORTER WAPISTAN LAWRENCE MARTIN TOM JACKSON SUSAN AGLUKARK BUFFY ST. MARIE KASHTIN ------------------------------------------------------------ Tickets: $30.00 per person Advance Sales: $27.50 includes a ticket for a chance to win a 1995 Z24 Chevy Cavalier. (Advanced Sales until August 11, 1995) Ample room for camping and parking. For more Information and Ticket inquires, Call (506) 273-1020 or e-mail Gordon Paul at gordonp@nbnet.nb.ca ^^^^^^^^^^^^^^^^^^ ^^ ^^^^^^^^^^^^^^^^^^^ Maliseet Tobique Cultural Improvement Corp. RR#3 Perth, NB, E0J 1V0 --------- "RE: Am I Next in Line?" --------- Date: 29 Jun 95 17:11:00 -0500 From: FROSTY.DEERE@igloo.magicnet.com (FROSTY DEERE) Subj: Am I Next in LINE ? Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Am I next in line in being called a propaganda Bulletin Board ? Why do I ask this question ? Well for one I am in Quebec, and I speak up and print anything I find that is positive or negative about native rights in Quebec and the separation of Indian Country. Found this in the A17, section of the Montreal Gazette, written by Jack Aubry from the Ottawa Citizen News Paper. "Indian Paper Publishing hate propaganda Bloc." A national Indian newspaper is drawing fire from the Bloc Quebecois for printing "hate propaganda" after one of its columnist called separatist leaders in Quebec "frogs," who should be hanged fro treason. In the June issue of The First Perspective, columnist Gilbert Oskaboose says Bloc leader Lucien Bouchard and Quebec Premier Jacques Parizeau should be arrested and tried for trying to break up Canada. Bloc MP Claude Bachard, the party's critic on aboriginal affairs said the newspaper should apologize because the column was offensive and breaks "the bounds of freedom of expression." The First Perspective column ran with the headline "Bring Enough Rope!" and says "apparently sauce for le goose is not sauce for le gander in La Belle Quebec." "The frogs ( Bouchard and Parizeau ) do a lot of yapping about sovereignty but turn a blind eye and a deaf ear to the concept of Mohawk sovereignty." The First Perspective newspaper has a monthly circulation of 10,000 and is distributed in all 630 Indian communities across the country. Michael Smith, the paper's managing editor, said the Bloc's propaganda charges "are a bit over the top, especially when you look at the source." While the newspaper will not apologize, he added the column does not reflect the views of the newspaper and might have exceeded the bound of good taste. The End.... ( My personal view... Since 1990 we in Quebec, as natives, have been coined with racist news, radio and tv. We are 6000 plus living in Kahnawake, and according to these media it's fine to be called every printable name in the book. The top one is that we are all "criminals". Why are we criminal ? Well, they don't like the way we are living up to the treaties. [The belief of] Most people in Quebec, according to survey, is that the Natives are living better than the non-native and they don't like that. That's because some have new homes and are not living in tents or old shacks. We have reported this to the government and all they do is say "we don't have enough proof". Or they increase the police out fear we will block a bridge in protest. A leading Montreal French Radio Talk show was calling all natives everything in the book, and this same government would do nothing to stop it. The station made claims we were criminals, we were savages, lazy, getting free education, welfare and according to one report getting $25, 000 each. Also, a English report and a head of a Bank in Canada reported in saying that these two men should be charged for treason about a year ago. so in fact, it's nothing new. So its fine to tell us we are poor Quebec'ers, that we have no right to separate, and we are just to sit and listen. Raise our hands and ask permission to speak, or write anything in protest. Peace --------- "RE: A Day of Prayer for Leonard Peltier" --------- Date: Tue, 27 Jun 1995 09:56:20 -0400 From: WoodOwl@aol.com (Deanna) Subj: A Day of Prayer for Leonard Peltier--Participant's Account Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) A Day of Prayer for Leonard Peltier Lafayette Park, Washington DC, June 25, 1995 (An unofficial report from one participant) The morning was cloudy bright and steamy, typical for a summer day in Piscataway country. By 9:00 AM, a few hundred people were milling around one square of Lafayette Park, across the street from the White House, in front of a small platform with microphones. Many of us had marched there the year before; there were hugs and greetings all around. Already Ron Lessard (director of the Leonard Peltier Freedom Campaign, and local coordinator of the event) and a volunteer stage crew were hard at work, trying to get the necessary electricity turned on for the microphones. Still more volunteers walked through the group with sage and sweetgrass for smudging, and several men gathered around a drum in front of the stage. Unannounced, they quietly began the event with Leonard's honor song, which we would hear and sing several times throughout the day. An elder stepped to the front microphone and waited several minutes as the gathering crowd silenced. He introduced himself as Semu Huaute, a Chumash, from southwest California. Grandfather Semu had recently visited Leonard in Leavenworth. He had been allowed to carry his medicine bundle into the prison and perform a healing ceremony there. He and two other traditional medicine men have offered to perform cleansing ceremonies for Leonard on his release. Grandfather Semu believes that the time for radical and harsh actions and words is past, and that healing must begin. His words were echoed throughout the day by Ron Lessard and others, who are working within the system to free Leonard. The next speaker was Daphne Irwin, long-time companion of Louis Irwin, Leonard's spiritual advisor who died some months ago. She had brought Leonard's staff, which usually stands outside the sweat lodge at the Irwin home. Many of us recalled meeting Louis at the rally last year, when he opened the ceremonies, and stayed throughout the day, despite the fact that he was weak from cancer treatments at the time. Ron Lessard made announcements, and then Lisa Faruolo, director of the Leonard Peltier Defense Committee, came to the mike. She asked us for a moment of silence to honor three members of Leonard's extended family who had died in the last year. These included Louis Irwin, Lew Gerwitz, Leonard's lawyer since the days of Oglala, and Hazel Littlehawk, Leonard's adopted mother. Lisa then read a statement from Leonard, in which he spoke out against all violence against innocent people. He told about how his supporters give him hope, and thanked us for helping to keep his spirit intact. Lisa asked us to continue the struggle for Leonard's freedom. Christine Rice of the Washington DC AIM field office then read a statement from Dennis Banks, who was unable to attend the event. The next speaker was Bruce Gerwitz, brother of Lew Gurwitz, who spoke about his brother's long years of work in Leonard's cause. Lew died last year while participating in an event put on by the Lubicon Cree of Canada, with whom he also been working. Bruce introduced his brother Shep Gurwitz, who rallied the growing crowd with a stirring plea that we continue fighting injustice, and that we demand Leonard's freedom. The drum group then led the crowd in several songs, including Leonard's honor song, and a song to honor other warriors in the struggle. Ron then introduced Aaron Two Elk, an Oglala Lakota from Wounded Knee, who has been with AIM since 1968. He spoke of the continuing racism against Indians and the injustices that are still being perpetrated, such as the desecration of burial sites and other sacred lands, the racism perpetrated in the use of Indian names for mascots and to promote commercial products, the stereotypical portrayal of Natives by the media, and the misuse and commercialism of sacred ceremonies. Santos Suarez Hawksblood, AIM member and Chiracaua Apache, was the next speaker. He introduced a group of Pasamaquoddy who shared an honor song. The next speaker was chief Billy Tayac of the Piscataway, and a long time friend of Leonard's. He told us about visiting Leonard when he was in the prison in Marion, where government agents tried to get another prisoner to kill him. Although many of us were already familiar with the well-documented incident, it was a reminder to us all that Leonard's personal safety is always endangered while he remains in custody. By now it was nearing midday, and the sun was beating down on the still growing crowd. Some of us sought shelter under the few trees surrounding the square. Ron came back to the microphone, and read a letter from the Robert Kennedy Memorial Center, asking President Clinton to grant executive clemency to Leonard. Ron told us that the European parliament had also requested that executive clemency be granted, and how many members of Congress are coming forward to speak in Leonard's favor and ask for clemency. After more songs by the drum, Ron introduced Lee Hill, a lawyer currently working on Leonard's defense. He told us of the various legal activities being carried on, including recent motions filed with the 8th district federal court. Copies of briefs and motions filed on Leonard's behalf are available from the Leonard Peltier Defense Committee (telephone number 914-842-5774, in Lawrence, Kansas). Wild cheers erupted with the introduction of the next speaker, long time peace activist David Dellinger, who has been one of Leonard's staunchest supporters. He spoke of re-dedicating himself to the fight for Leonard's freedom. Dave told us how he recently learned that Hillary Clinton considered him "one of her heroes", and made a public appeal to Hillary that she convince her husband to grant Leonard his freedom immediately. He also talked about the possibility of civil disobedience events that may take place during the annual October fasting (from 10/1 to 10/12 of each year). The two demands activists and supporters will make during this year's fast will be that the "Columbus Day" holiday be renamed Indigenous People's Day, and that Leonard be freed. Next, Lisa read a statement of support from actor Peter Coyote. Then Ron read a statement of support from Robert Redford, followed by letters requesting executive clemency from Senator Inouye of Hawaii, and Congressman Clay of Missouri. Delegate Clay had sent a copy of his letter to all the members of Congress, asking that they participate in the 3-day Peltier event. The readings were followed by some song and poetry performances from Peltier supporters. By now, the crowd was visibly suffering from the effects of the sun and heat, and during the performances, some of the park sprinklers went on, soaking many participants and their belongings. Shep Gurwitz came back to pump up the crowd again, reminding them that no matter how uncomfortable we might be, Leonard would be more than willing to change places with any one of us. We gathered around the drum for more songs. The afternoon was winding down when Ron Lessard asked us to gather in a circle. Several hundred people joined hands and the circle grew to encompass a large area of the park, including the drum and the stage. A final prayer for healing and for Leonard's release and support was offered by Spotted Eagle, the son of Cherokee elder Rolling Thunder. Clouds were thickening as he spoke, and when the drum began the final rendition of Leonard's honor song, a huge bolt of lightning flashed in the sky and the thunder joined the drum. A light rain began to fall on the crowd, who turned their faces to the sky as one of the drum members offered a pipe that had been smoked that morning in a prayer for Leonard Peltier. The day of prayer was over. Reporter's note: This event was the opening of three days of "Peltier Weekend" which included a benefit concert Sunday night, an educational forum and strategy session on Monday, and a press conference on Tuesday morning. This has been an unofficial observational report. For more information on what you can do to help free Leonard Peltier, or to learn more about his case, contact the Leonard Peltier Defense Committee in Lawrence, KS, at 913-842-5774, or the Leonard Peltier Freedom Campaign, Washington, DC, at 202-842-2495. WoodOwl@aol.com (Deanna) --------- "RE: Native Philosophy Professor Camps Out" --------- Date: Wed, 28 Jun 1995 01:02:08 -0400 From: pedwards@mail.foxnet.net (Philip Edwards) Subj: Native Philosophy Professor Camps Out at Lakehead U. Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) This is a copy of an editorial column I submitted to the Thunder Bay Chronicle Journal for the Sunday edition of Anishnawbek Scene. Dennis McPherson's telephone number is 1 807 474-8032 If you would like more information call him. Also: the world's first Master's Program in Native Philosophy will be commencing this year at Lakehead University in Thunder Bay. If you are interested, speak to Dennis. The email address for the president of Lakehead University is: Bob.Rosehart@lakeheadu.ca EDUCATION IS BIG BUSINESS - FOR SOMEONE. The struggle for equality goes on, and on ... There is an encampment at Lakehead University, now being called Fort McPherson, on the lawn in front of the Agora in full view of the administration offices and transit passengers. There are two teepees, compliments of Meno Bimahdiziwin, and a dozen or so other smaller tents. Dennis McPherson, a member of the Couchiching First Nation, is a professor at the university and the chair of the Indigenous Learning Department. He has camped out to find out: who cares about Native education? He refers to it as his "research project". He also wants to demonstrate to the community that, "education is priority". Dennis has been conducting his "research" since the 15th of June and plans to remain there until university administrators also come to the realization that for native people, "education is priority". Education is the solution to all of the problems of the world including those of native people and aboriginal self-government, according to McPherson. He maintains that, "appropriate education for native people has to become imbedded into the education system across this country." Can anyone disagree? Well, an institution can, but not in so many words - by its decisions, and by its actions. Professor McPherson would like to show the community how native students are being treated by the education system. The issues are also relevant to the other native programs at Lakehead such as the Native Access Program in Engineering, the Native Teacher Education Program, the Native Nurses Entry Program and the Native Access Program. What Dennis McPherson is trying to point out applies to most of the native education problems across this country at all levels. First of all, the essence of the equality problem refers to the manner in which native programs are being funded, first of all. The Indigenous Learning Program, which is now offering an Honours Degree in Indigenous Learning has only one tenure-track professor, Dennis McPherson. In fact, there are only two tenure-track native professors out of a compliment of 265 tenured professors. However there were about 800 native students enrolled last year and the Aboriginal Management Council recently allocated almost $600,000 to Lakehead University for aboriginal programs. This adds up to a substantial sum when calculated with the several thousand tuition dollars of 800 native students. The real problem relating to funding is that these native programs are forced to rely on special short-term (aboriginal) funding rather than the regular operating funds that other departments receive. This means that professors' salaries are normally paid by the university through the regular largely provincial dollars. In the case of the Indigenous Learning Department, however, they are being told that there are no funds to hire additional tenure-track professors - only sessional lecturers. With the amount of revenue being directed to Lakehead University for aboriginal programs, the lingering questions are, "So what happens to all that money?" and, "Where is the commitment to Lakehead's regional role to provide appropriate education for its students. The university has indicated that they will use aboriginal education strategy dollars to hire term-contract and sessional lecturers. The problem with this approach, according to Professor McPherson is that it is a misappropriation of funds. That means: IT'S ILLEGAL. These funds were allocated for developmental purposes and not for salary dollars which should be paid by the university through the regular operating dollars that are designated for faculty positions. McPherson says that he needs three tenure-track positions to run the Indigenous Learning Program. Dennis has also been instrumental in getting the first Masters of Native Philosophy program in the world at Lakehead University with the help of funding from the Rockefeller Foundation. This is more than an issue of funding for McPherson, it has to do with the, "equality of the department of indigenous learning with all other departments in the university - the department must receive all of the same benefits as all the other departments - this includes, office space, tenured positions and library materials." "Education is priority", for Dennis McPherson, because, "the education issue that we're dealing with now has a direct impact on the futures of our children for generations to come" Professor McPherson is prepared to remain at his camp, Fort McPherson, until there is a resolution to this problem." He is collecting signatures from community members on a petition for appropriate education for native people. He has been there since June 15th and is there twenty-four hours a day. If you care: Show that you care. You could help out by paying him a visit and listening to what he has to say. You should also bring a tent and a sleeping bag if you have one. There has been some talk about bringing a drum and some pipes to this location in the near future and having a pow wow as a way of showing that education is the solution for aboriginal people. We cannot tolerate being treated as second-class citizens in our own homeland. --------- "RE: Peacemaker's Tour" --------- Date: Mon, 3 Jul 1995 14:57:17 +0000 From: rood@oneida-nation.org (Dale Rood, Turtle Clan) Subj: Peacemaker's Tour Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Language Class Follows the Path of Peace Through the Oneida Nation ONEIDA INDIAN NATION TERRITORY, via Oneida, NY -- This summer, a language class from the Mohawk Nation Grand River Territory, near Niagara Falls, is traveling the path of peace made by the Peacemaker and Hiawatha many centuries ago. "The Peacemaker's Tour" will lead the group of 52 students and parents to the Oneida Nation on July 6, where the Oneida people will welcome them with stories of their history and facts of their unique Oneida culture. The Iroquois believe that ten centuries ago, Mohawk, Oneida, Seneca, Cayuga, and Onondaga people were at war with each other. Two men, the Peacemaker and Hiawatha, traveled to the villages of the Mohawk, Oneida, Seneca, Cayuga, and Onondaga Nations, advocating they put down their weapons in favor of resolution by reasoned debate and peace. Those teachings form the basis of the Iroquois Confederacy, the model for the United States Constitution. The Oneida Nation is hosting a full day of unique educational and cultural activities for the visiting Mohawk language class. The group's first stop will be at Fort Stanwix, in Rome. Oneida Member Gloria Halbritter will lead the tour of the Fort and discuss its significance from an Oneida point of view. Her information is based on her own personal research and oral stories passed down through generations. Next, local historian Joe Robertaccio, dressed in the custom of a Colonial soldier, will lead a walking tour of the Oriskany Battlefield, in Oriskany. He will discuss the important role the Oneida Nation (the only ally of the Colonists) played in the battle and its effect on the outcome of the Revolutionary War. Oneidas fought bravely and died side by side with the Colonist troops, turning the tide and changing the outcome of the war. Finally, Bear Clan Mother Marilyn John will lead the class on a tour of Nation lands and enterprises highlighted by stops at an Oneida ancestral burial ground; Skenandoah Boulder (Chief Skenandoah influenced the Nation's alliance with the Colonists); and the Nation's Shako:wi Cultural Center, a museum rich in Oneida history and culture. The Peacemaker's Tour wraps up with a welcome and Community Dinner at the Nation's Gymnasium followed by a social dance with traditional teachings at the Nation's Councilhouse. For more information contact Diane Stirling, Director of Communications, or Ken Zeszutko, media coordinator, Nation Communications Department, (315) 829-3090 or email the Nation at umstead@oneida-nation.org. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ 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: Lost Bird of Wounded Knee/Account Excerpts" --------- Date: Wed, 28 Jun 1995 18:31:37 -0700 From: cherokee@wolfe.net Subj: Lost Bird of Wounded Knee--Mooney's Account Excerpts Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Here is some text you all might find interesting... sources are given... the "only one lived" is the Lost Bird.... Cliff Drake.. On New Years day of 1891, three days after the battle, a detachment of troops was sent out to Wounded Knee to gather up and bury the Indian dead and to bring in the wounded who might still be alive on the field. In the meantime there had been a heavy snowstorm, culminating in a blizzard. The bodies of the slaughtered men, women and children were found lying about under the snow, frozen stiff and covered with blood. Almost all the dead warriors were found lying near where the fight began, about Big Foot's tipi, but the bodies of the women and children were found scattered along for two miles from the scene of the encounter, showing that they had been killed while trying to escape. A number of women and children were found still alive, but all badly wounded or frozen, or both, and most of them died after being brought in. Four babies were found alive under the snow, wrapped in shawls and lying beside their dead mothers, whose last thought had been of them. They were all badly frozen and only one lived. The tenacity of life so characteristic of wild people as well as of wild beasts was strikingly illustrated in the case of these wounded and helpless Indian women and children who thus lived three days through a Dakota blizzard, without food, shelter, or attention to their wounds. It is a commentary on our boasted Christian civilization that although there were two or three salaried missionaries at the agency not one went out to say a prayer over the poor mangled bodies of these victims of war. (Mooney, pages 876 to 878.) Thus ended the so called Sioux outbreak of 1890-91. It might be better designated, however, as a Sioux panic and stampede, for, to quote the expressive letter of McGillycuddy, writing under the date of January 15, 1891, "Up to date there has been neither a Sioux outbreak or war. No citizen in Nebraska or Dakota has been killed, molested, or can show the scratch of a pin, and no property has been destroyed off the reservation." (Mooney, page 888) From, "The Ghost-Dance Religion and the Sioux Outbreak of 1890" by James Mooney, Bison Book edition copyright 1991 by the University of Nebraska Press. Originally published as part 2 of the Fourteenth Annual Report of the Bureau of Ethnology, 1892-93, by the Government Printing Office, Washington, D.C., in 1896. Say, shall not I at last attain Some height, from whence the Past is clear, In whose immortal atmosphere I shall behold my dead again? Bernard Taylor. For the fires grow cold and the dances fail, And the songs in their echoes die; And what have we left but the graves beneath, And above, the waiting sky? The Song of the Ancient People. My Father, have pity on me! I have nothing to eat, I am dying of thirst-- Everything is gone! Arapaho Ghost Song. (Mooney, frontispiece) --------- "RE: Oriented Strand Board Mills Report, FNEN" --------- Date: Thu, 29 Jun 1995 02:13:04 -0500 From: fyre@web.apc.org Subj: Oriented Strand Board Mills Report, FNEN Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The First Nations Environmental Network will soon publish a coast to coast report on environmental struggles affecting First Nations communities. The following piece is one of the articles featured in the report. This early release is in support of imminent developments in this crucial area of environmental concern. Readers are also invited to read a piece, providing background information, entitled "Oriented Strand Board Mills" by ole in web:web.forest on April 14, 1995. +++++++++++++++++++++++++++++++ BOISE CASCADE PROPOSES NEW MILL by Al Hunter, member of Rainy River First Nations A "new" wood-technology is establishing itself in communities in the boreal forest. Oriented strandboard (OSB) mills provide a capacity for the forest products industry to harvest what once were considered the "weed" species: poplar (aspen), and white birch -- the "soft" hardwoods. This high-technology allows the industry to meet the ever increasing world-wide demand for wood fibre in a declining softwood (spruce forest) supply. In Treaty 3 territory alone there three mills proposed; 28 new mills are due to come on-line in North America in the next few years. According to the Wildlands League, "...this shift actually accelerates long-standing forest industry patterns -- patterns of increased consumption and intensifying pressure to log wilderness areas and of falling numbers of jobs for every cubic metre of wood processed." Boise Cascade has approval to build an OSB mill near the community of Manitou Rapids. For communities that are near these mills there are also serious questions to be answered about our health. So, I have launched an appeal of the decision that granted approval to Boise Cascade's proposed oriented strandboard plant that will allow for discharge into the natural environment other than water (i.e. air emissions). This request has now been forwarded on to the Environmental Board of Appeal in Ontario. Importantly, "reverse-onus" -- that industry should prove a process safe rather than affected communities proving otherwise -- is what we expect of any such considerations. The following is a brief outline of the issues: 1. The use of phenol formaldehyde and other volatile organic compounds (VOC) has been proven to be harmful and dangerous to the environment as well as to humans and animals. "As a hazardous transportable chemical, formaldehyde was ranked slightly above propane, vinyl chloride and hydrochloric acid. Exposure (to formaldehyde) tends to develop a form of asthmatic bronchitis, coughs, dryness of the mouth and throat, and other respiratory complaints, plus headaches and eye irritation. Severe exposure, or ingestion leads to violent vomiting and diarrhoea, followed by collapse." Formaldehyde gas, upon release, produces many of the same symptoms. "Some industry tests have indicated the potential to cause cancer." Furthermore, "formaldehyde has also caused mutations and chromosome aberrations in laboratory tests." There has been no public debate, discussion or information about the VOC's that accompany the production of oriented strandboard. 2. Granting Boise Cascade a Certificate of Approval which allows for the construction and operation of an OSB plant in Barwick based simply upon an air emissions scenario is inadequate. 3. In a May 16, 1995 letter addressed to me, after an enquiry, the Sr. Environmental Officer from the district office of the Ministry of the Environment in Kenora, stated: "...the public consultation process undertaken by the proponent (Boise Cascade) during the site selection process was done to offer the public similar information and opportunity to comment as would be available had the project been subject to the Environmental Assessment Act." If that were indeed the case, it would be incumbent on the proponent or the ministry responsible for the environment, the natural resources, and of health, to also provide documentation on the effects on wildlife, water, forests, and the ecosystem. There has been none of that. Site selection and air emission are inadequate issues around which to build a consensus to provide a Certificate of Approval. 4. The time limit allowed to solicit public comments and responses is inequitable and inadequate when considering the geographic expanse in Northern Ontario, should individuals or groups wish to comment or respond vis-a-vis the computer registry through the EBR (Environmental Bill of Rights). The closest library to my particular community is about 4 km away, the next nearest is about 45 km away, the nearest one after that is about 55 km away. While the computer registry may work fine in medium to large urban centres, in rural expanses such as found in this region -- considering commutes to work, library hours, domestic and family responsibilities, civic and community responsibilities, and the like -- this method of generating responses and comments falls far short of what is required, particularly for a proposal such as an OSB plant. The opportunity must be equitable for all. 5. The environmental record of any proponent should also be part and parcel of any process before any consideration is made for any plant. A spokesperson from the proponent in this case, stated in the February 1, 1995 issue of the local paper: "Emissions... will be well under recommended safe limits." In the end, he said "they would be equal to about the same as that of a normal wood-burning stove." In another edition of the same paper, he was quoted as saying, and I paraphrase: "it would be no more harmful than standing next to someone who is smoking a cigarette." My point being, they should have to prove it. On June 6, 1995 the Environmental Appeal Board issued a reply wherein Boise Cascade and the Director of the Environmental - Protection Act must provide all documentation relating to these five issues raised in this application for leave to appeal. The Appeal Board must make its decision within 30 days. +++++++++++++++++++++++++++++++++++ Postscript - This decision is due imminently. If the appeal is accepted it will mark the first time ever for a third party intervention in an environmental appeal under Ontario's Environmental Bill of Rights.