Subject: nanews03.029 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 029 O o o o o O __/_ / ) (___/ / ( (___, 22 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, EIRP, IND-NET & Chiapas-L Mailing Lists, Usenet Newsgroup: alt.native, diskette via Postal Service, UUCP & Genie (General Electric) email 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 "We must protect the forests for our children, grandchildren and children yet to be born. We must protect the forests for those who can't speak for themselves such as the birds, animals, fish and trees." __ Qwatsinas (Hereditary Chief Edward Moody), Nuxalk Nation +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Loren Tapahe, Publisher of Southwest Scene Newsmagazine (P. O. Box 580, Window Rock, AZ 86515) makes an excellent observation in his editorial in Vol. III, Number 4, 1995 issue. He asks, "How do Native Americans keep their traditions alive, and yet work a career that often takes you in the opposite direction?" Hi answer is we must recognize the difference between values and skills. Loren is so right, and you should read the rest of his insightful look at the difference between acquired skills and cultural values. The gifts of our ancestors and elders are what makes us unique and special people. Several articles in this issue speak to the "who we are" rather than the often mistaken "what we are". I thank Loren and those who allowed me to share their words for this reminder. 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 - Newt Ethics Action Alert/ - Conferences and Powwows - online Toll Free Phone Call - Funeral-156 yrs after Death - Some Thoughts... - Re-incarnation Bull Sheet is Racist - DREAM TO REALITY: Story of Words - Sunbow 5 Walk: Events in PA and MD - The Winter When the Stars Fell - PBI Report: Innu & Justice System - Applied Anthropology: - EPA Tribal Relations Job Answer to Bea Medicine - I'm Mad, too, Bobby C.! - Fr. Riebe's Statement - Poem: Ghost Talk; Dog Dancing - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Newt Ethics Action Alert/Toll Free Phone Call" --------- Date: 15 Jul 95 22:55:30 EDT From: "Robert B. Siepmann" <76344.2265@compuserve.com> Subj: Newt Ethics Action Alert Forward From: INTERNET:obrienm@globalone.net The following was posted on CompuServe on 7/15/95. Please pass it on - online and to you technologically-challenged friends and acquaintances. ================================ THIS IS A GRASSROOTS ACTION ALERT! The House Ethics Committee is nearing a decision on whether to appoint an Independent Investigator in regards to Gingrich's ethical violations. The committee is currently deadlocked 5-5 on the question. Gingrich has stacked the committee with four of his close friends and supporters in the House. However, the Committee Chair, Nancy Johnson, is a moderate republican with a reputation for integrity. With enough support she may be willing to allow justice to be served and vote for an Independent Investigator. Please call or fax Nancy L. Johnson's Washington office and ask her to vote for an Independent Investigator for Gingrich. Her voice number is: 202-225-4476. Her fax number is 202-225-4488 Forward From: INTERNET:KatOverman@aol.com Subject: toll free to the Capitol & Nancy Johnson Hi- Did you know that there is a toll free line to the US Capitol? It is-- House: 1-800-972-3524 Senate: 1-800-962-3524 Dial number and give name of Congressperson or Senator that you wish to speak to and they will connect you with his or her office. KatOverman@aol.com --------- "RE: Some Thoughts..." --------- Date: Mon, 17 Jul 1995 12:27:45 -0500 (CDT) From: Jim Shupe Subj: Some thoughts... UUCP email Every year I go to a traditional powwow in the Upper Peninsula of Michigan. There I have the great honor, and opportunity to spend time with elders and "medicine folks." That trip is coming up and I end up thinking more every year at this time... Some of you might find this good, some bad... rather than throw it all away because you disagree with something, read like you shop and take what you need/can use instead of trashing it all just b/c you don't need/can't use one small item. This is what I was thinking over the weekend... Defeat is a state of mind, nothing more. How many tribes have actually admitted defeat at the hands of the US? How many of our people have internalized defeat and let it run their lives? So, How do we turn defeat into strength or victory? 1) Study our setbacks and stumblings and learn from them. Then return to become "winners." 2) Have courage to be critical of ourselves in a constructive way. Correct our faults and weaknesses. 3) Do not blame luck or attribute luck. Find out what went wrong and what when right and learn. 4) Remember there is good in EVERY situation. Concentrate on the good and turn what is bad into good the next time. So how do I apply these thoughts to the People? We have stumbled in letting people take only parts of our ways of life. If they are serious in learning the "red road" then help them learn *all* of it instead of little parts. We thus need to be more selective in who we teach. Look at what we've done wrong and right in the past in regard to each other, to the non-Indians, and to the land and learn to turn everything back to good. Remember that we aren't unlucky, that we can control our own situations instead of letting situations control us. In severe weather one can lament the storm or revel in the growth the rain will bring, one can lament the destruction or see the new sprouts of grass. One can not "control" the weather, but one can control one's reaction to it. Which sorta leads into the fourth point, we need to be more positive as a people. I seem to see a great deal of negativeness in the people today, a feeling we could well do without. A recovered alcoholic is worthy of praise, a t-totaller is worthy of praise, even an alcoholic in the depths of his/her addiction may be worthy of praise (well, if you ever want to see a test of your courage and humaneness become an alcoholic and then decide to quit). This is just an example... others might include Nuclear power (the good *could* outweigh the bad), the invasion of the Americas (look at the foods and medicine the rest of the world has benefited from... what else can *we do for them*, but on our terms). Anyhow, I've been long winded enough for now. This is just some of what I've been thinking as I prepare for my upcoming time with the elders. ------------------------------------------------------------------------- The above text contains my opinions, not IBM's. Unless otherwise stated. ------------------------------------------------------------------------- Mitakuye Oyasin, JT Waya Gola Shupe <*> Tele: 507/253-4318 AFS ID: shupe@rchland INTERNET: jt_wayagola_shupe@vnet.ibm.com --------- "RE: DREAM TO REALITY: Story of Words" --------- Date: Sun, 16 Jul 95 02:27:31 MDT From: gary@sparrow.ampr.ab.ca (Gary) Subj: DREAM TO REALITY: Story of words UUCP email DREAM-TO-REALITY Story of Words by Gary Armstrong I had a dream to reality. Travelling as if North America was so small, in space and time. Walking through Florida Everglades, Appalachian Mountains, Indiana's rolling hills, Mississippi Valley, Black Hills of South Dakota, buffalo grazing on hot Midwest prairie lands, sacred Arizona and New Mexico lands of Hopi and Navajo, Rockies of Montana, Massive Redwoods of Northern California, Cascades of Washington, peacefulness of North America's rainforest - Vancouver Island and Queen Charlotte Islands, and in the midst of North Saskatchewan River valley forests, quiet birds chirping, bear with cubs in a cold blue stream, deer walking through, squirrels running up birch and pine. Above, eagles fly. Half asleep, racing desperately to write down the beauty of these scared lands, but I awakened. So I wrote down these words of reality that have some significance to many Native Americans. These words have a life onto themselves. This is a story of words that many of us understand. Wars, freedom. Nations, State, democracy, equality. Humanity, self-determination, sovereignty, western civilization. Race, Racism, prejudice, discrimination, red indian, indian, aboriginal, indigenous, native, native american, mixed blood, metis, mestizos, halfbreed, eskimo, native white boy, longhair, whiteman, first nations, red power. Reserves, rez, reservations, treaties, injustice, sexism, bill-C31 ethnocentrism, addiction, drugs, alcohol, heredity, genetic, alcoholism, gambling, freeze to death, anomie, suicide, abuse, father murdered, mother suicide, brother suicide, mortality rates, dropouts, education, residential schools, assimilation, acculturation, government red paper, government white paper, cultural deprivation, foster homes, strangers, police, social services, social worker, social assistance, poverty trap, welfare, ward of government, indian child, adoption, delinquency, skid row, squatting, social deviants, subculture, begging, unemployed, theft, crime, courts, justice, jails, recidivism, penitentiaries, Peltier, Big Bear, Riel, Crazy Horse, etc. Global economics, global interest, exploitation, social darwinism, power, occupation, multinationals, MacMillan Bloedel, Daishowa, Mitsubishi, political economy, Mistsui, Alberta-Pacific, pulp mills, Lubicon Crees, sour gas mills, acid rain, cancer, disease, syndromes, crib death, deformity, socioeconomic deprivation, economic dependency, poverty, ghetto, rural flight, urban indian migrant, alienation. Polluter, dumping, garbage, dirty water, toxic wastes, Alaska, exxon, oil spills, clear cutting, protesters, sabotage, infiltrate, wildlife, fish, old man river dam, animal cruelty, human life, environmental degradation, governmental assessment, food, starvation, cultural genocide, geopolitical. Just had to write down words to explain. But, it might take 300 years of healing. This is reality. (c)copyright Gary D. Armstrong, 1995 --------- "RE: The Winter When the Stars Fell" --------- Date: Sat, 15 Jul 1995 15:02:44 EDT From: BTRU93A@prodigy.com (MS BROOKIE M CRAIG) Subj: The Winter when the Stars Fell UUCP email The Winter When the Stars Fell It was the Winter When the Stars Fell. The white men said it was 1833...November 12. It was our Month of the Snapping Trees. The evening started quietly, the stars and constellations turning slowly silently overhead. Every now and then a meteor, like a falling star, would streak across the heavens as on any evening. But this was to be no ordinary night. For now there were falling stars everywhere, and then more...thousands every minute. Beyond all counting. The four-leggeds and the winged ones stirred and moaned and no one slept that night. Our wise men said it was a bad sign...that the falling stars were like the white men falling by the thousands upon our land...coming at first a few at a time, but now coming in great steams, pouring from the east upon the lands promised to us for all time. And still they came. And our wise men were right, for we heard that the white man's president, who was proud of fighting Indians, said that very year: "Those Indian tribes cannot exist near our settlements. They have neither the intelligence, the industry, the moral habits, nor a desire for improvement. Established in the midst of our superior race, they must necessarily yield to the force of circumstances and ere long disappear." Andrew Jackson Could the ashes of the council fires that once stretched across this continent be given the power to speak, what stories they would tell...stories about the long ago time when the world was young, when animals could speak and share their wisdom with us. "The utmost good faith shall always be observed towards the Indians: their lands and property shall never be taken from them." U.S. Congress, 1789. "No white person or persons shall be permitted to settle upon, to occupy, or to pass through any portion of this territory without the consent of the Indians." Treaty of 1868 "The soldiers cut down the trees; they kill the buffalo; and when I see that, my heart feels like bursting...Has the white man become a child that he should recklessly kill and not eat?" Santanta...Kiowa (who committed suicide while in captivity) "The only good Indians I ever saw were dead." General Phil Sheridan "We were born naked and have been taught to hunt and live on game. You tell us that we must learn to farm, live in one house and take on your ways. Suppose the people living beyond the great sea should come and tell YOU that you must stop farming, and kill YOUR cattle and take YOUR houses and lands....What would you do? Would you not fight them" Gall, Sioux "They talked and talked for days, but it was just like the wind blowing in the end." Black Elk, Sioux "Brother, you say there is but one way to worship and serve the Great Spirit. If there is but one religion, why do you white people differ so much about it? We also have a religion, which was given to our forefathers. It teaches us to be thankful for all the gifts we receive and to love each other. We never quarrel about religion. Brother, we do not wish to destroy your religion, or take it from you...we only want to enjoy our own." Red Jacket, Seneca "Damn any man who sympathizes with Indians! I have come to KILL Indians, and believe it is right and honorable to use any means under God's heaven to kill Indians." General John Chivington who led the Sand Creek Massacre. The world has grown older now, bowed with many winter snows. The ground is no longer young. It is the dust and blood of our ancestors. But the stories are like the stars....they never change. The voices pause...there is scarcely any twilight left. The dying fires seem to draw from all directions inward a cool night wind and on that wind comes voices....There must always be stories. But now...the wind and voices whisper...their windsong now among the stars...I look upward to the stars....into the fire....and beyond. I do not forget the stories....or the stars..... --------- "RE: Applied Anthropology: Answer to Bea Medicine" --------- Date: Thu, 13 Jul 1995 03:53:54 -0600 (MDT) From: Robert Johnson Subj: ANSWER TO BEA MEDICINE Mailing List: EIRP Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu) Recently in the Society for Applied Anthropology Newsletter Vol. 6, No.2 May 1995 Bea Medicine wrote: TO THE EDITOR I dropped my membership and have not been to a SfAA meeting since 1990. So What, you say? I attended the meeting in Albuquerque. I was somewhat astounded at what I perceived to be a mean-spirited, or perhaps, mere discourtesy at the Keynote address and the business meeting. I did not detect the former spirited-but-interesting interaction and debates and discussion of motions. Perhaps it is a function of aging or life as a reservation recluse. But what happened to the camaraderie and good cheer of earlier years? Bea Medicine I would suggest that the answer lies in a book by psychologist Dr. Marimba Ani titled YURUGU which states: European culture is constructed in such a way that successful survival within it discourages honesty and directness and encourages dishonesty and deceit--the ability to appear to be something other than what one is; to hide one"s 'self,' one's motives and intent." People who are duped by others and related to a projected image are considered fools or 'country bumkins.' Hypocrisy, in this way, becomes not a negative personality trait, not immoral or abnormal behavior, but it is both expected and cultivated. -------------------------------- Bea, I would suggest that what Marimba Ani says concerning individuals and "culture" is also true of organizations. I know this is the truth concerning the Society for Applied Anthropology. Knowing you to be the last person that they could dupe, those who are "handling" matters for Applied Anthropology today just chose to ignore you or the possible concerns that you could raise. I found your observations to be standard operating procedure in many forums especially those concerning "ethics" and all those who presented projects backed by the World Bank, "development" schemes, or "do-gooder" projects "for" indigenous peoples. The height of hypocrisy was the main awards ceremony in which the individual who wrote the "ethics" statement for the World Bank was "honored." Applied Anthropology today is going "big business." It is going to lend its "theory" and methodology to the further transformation of this planet to a New World Order of resource and human exploitation. It will lend itself to the apologetics and "transformations" of "process" and "change" brought about by "new Technologies" and "infrastructures" and "understandings." AS a methodology it will provide the analytic tools to effect a "smother" transition to the perceived "inevitabilities" of the future while providing the facades of "political-correctness" that will dupe the "white liberals," their "of color" collaborators, and their "bright young" prodigies. And God help you if you dare question how reality works out, the fawning over the genocidal murderers for "access," the "case study" industries, the "intellectual property rights" facades, or those hypocrites who are further "institutionalizing" the discipline to receive their hundredth award, "peer" recognition, and hand wringing hopes that if they shut their eyes real hard, push their "inspirational" agendas, and further ignore the physical and cultural genocides they've learned to "work" among that somehow everything's going to be "alright." Besides, those of us in anthropology will be "employed" in the "shrinking" human "resources" markets of the "future." I think what you experienced is the developing "bums rush" that The Society for Applied Anthropology is giving those of past association as well as those of us who believe in a Liberation Anthropology that they are unable to silence and bullshit. As I echoed the words of the Zapatista freedom fighters for the peoples of humankind in answer to the blind "facilitators" and deliberate "business-persons" of the anthropology of the New World Order, NAFTA, GATT et al: WE [the people of humankind] are not anthropological objects, nor do we live in [the eco-tourist zoos] of Jurassic Park. Robert Johnson, Liberation, Anthropology --------- "RE: I'm Mad, too, Bobby C.!" --------- Date: From: Dee Smith Subj: I'm Mad, too, Bobby C.! diskette via Postal Service I'M MAD, TOO, BOBBY C.! Thank you for saying what you say about grave desecration. Grave desecration is a very bad thing for all peoples of the earth! I have have never made a treaty, either. Not in the same great way as your people, who have never given in as a people, but in my own small way. In that I am one who has never agreed to give in, who resists all the horrible things that the governments of the world do to the peoples of the earth, all the peoples of the earth of all colors! I am not enrolled with any tribe. My ancestry is white, black, and Indian. Spanish, French, African, Cheyenne, Choctaw, Iroquois, and so on. I am a man-woman of the earth of all colors! And my ancestors of these many nations are also enraged over how the governments and scientists of this nation desecrate graves and disturb the spirits rest and mess up the cycle of birth and death, life and regeneration! The spirits talk to each other just like we talk to each other. When a spirit sees another spirits bones desecrated he feels it too! Just like when you or I see an innocent person or animal or plant or stone suffer we feel it too! This is why I say, all of the spirits who have any goodness in them are enraged over all this grave desecration, whether their own graves are desecrated or not! Those so called scientists say they do this all in the name of knowledge! What a filthy lie! If they really wanted to understand how people lived they should ask the living peoples of the earth how their grandparents lived! They should ask respectfully and believe what they hear and not just discount it as stories and legends and talk. But they have too much false pride to talk to the peoples of the earth whom they call "savages". So instead they dig up bones! I too am enraged over all desecration of graves! Even when I heard about bodies of caucasian people that they found in CHINA and they were wondering how caucasian people got to CHINA many thousands of years ago and they put them in a MUSEUM and took them out of the ground I wrote to those scientist and said, this is very bad! Put those bones back! The hippies, the young white children, are trying very hard to put things right. They protest and resist the governments of the world. They sit down and talk with the Indians and blacks and try to understand, try to do what they can to help make things right. But they will have a much harder time putting things right because these Chinese white people should have stayed in the ground in order for things to be put right. When they make peoples bones into museum pieces this is a very bad thing. When they don't let bones rest in the earth this is a very bad thing! I can hear the spirits of the ancestors raging and crying when their bones are made into curiosities. And this thing in Chattanooga -- highway landfill! How can they say that one must prove a right to get back the bones of one's ancestors, as if those museum jerks have more a right to it than their descendants do! As if those so called men of knowledge have more a right to decide where bones are to rest than the people where they come from! A Cherokee friend of mine had to go to the university and PROVE that he had a right to take home his GRANDFATHER'S BONES! They had those bones in a f*ing CARDBOARD BOX in the basement! With lots of other boxes with lots more bones! Boxes and boxes on shelves in a dusty old basement, boxes full of peoples bones! Bones belong in the ground! So many spirits screaming and crying and fighting in that room full of cardboard boxes filled with bones. How can those scientists be so hardhearted and dead inside not to hear? And like you said, not just human bones, but the bones of all animals and all living things should go back to the ground, back to the mother of all things where they came from, so that life can continue! Good God! Don't these so called scientists realize that they are F*ING WITH THE CYCLE OF LIFE when they take bones out of the ground?!?! Maybe they do realize this. Maybe they are even worse than we thought. To do wrong not knowing any better is one thing. But to do wrong knowing better is very bad. This is the POWER of EVIL! Sorry this is so long and hard to read. I usually write better than this. But this grave desecration makes me feel very angry and very hurt and I am screaming words faster than I can put them together nicely. I hope you will not have a hard time listening to this. I admire your people very much for NEVER GIVING IN TO THE GOVERNMENT! I have said that all the hurricanes in Florida are because Florida is STOLEN LAND! And if the whiteman would GIVE IT BACK then the hurricanes would not be so bad or maybe even not go thru at all. They don't think about the deeper forces that they disturb when they make their plans and drain swamps and kill people and other living things and build their fine white stone buildings with mirrored glass walls. And sometimes they look back and say, well, maybe we did a bad thing but we'll pay the people some money and make it better. F* MONEY! I don't want money! I want the EARTH MADE GOOD AGAIN! SAKI @ 4C (The above is a message written to a Seminole elder who goes by the name of "Bobby C. Billy." Bobby C. Billy is publicly opposing grave desecration and has asked for letters of support. The Cherokee reference is regarding a highway construction project last year, in which earth containing human bones was removed from a Cherokee burial ground at Moccasin Bend and used to grade the highway which was built to pass thru the burial ground.) --------- "RE: Fr. Riebe's Statement" --------- Date: Thu, 13 Jul 1995 17:31:42 -0700 From: National Commission for Democracy in Mexico Subj: Fr. Riebe's Statement Mailing List: Chiapas-L@profmexis.dgsca.unam.mx Fr. Riebe is currently visiting Las Cruces, NM and will be in Santa Fe and Albuquerque later in the week. He will speak to several groups and the news media. He has provided this statement for the Internet community. Please feel free to forward to other appropriate lists. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ FR. LOREN RIEBE'S EXPULSION FROM CHIAPAS, MEXICO July 10, 1995 My name is Loren L. Riebe. I was born in Los Angeles, California, March 18, 1943. I am a U.S. citizen. I did my seminary studies in Los Angeles, California and I was ordained as a Catholic priest on January 24, 1970. My first assignment was at St. Anne's Parish in Santa Monica, California. In 1974 I received permission from the Archbishop of Los Angeles to work on loan in the missionary diocese of San Cristobal de las Casas in the State of Chiapas, Mexico. In 1983 I formally became a priest of the diocese of San Cristobal. I was assigned to the parish of St. James the Apostle in the town of Yajalon in 1976 where I have remained for the past 19 years. As the only priest for over 25,000 people, most of whom are Mayan Indians speaking Tzeltal, I have dedicated myself to pastoral sacramental work and to the preparation of Indian lay catechists for evangelization in the 54 villages that belong to the mission. The Indian leaders are prepared to teach scripture, church history and tradition. Through the course of the years pastoral staff and I have been asked by the Indians to facilitate the formation of a cooperative food store, small clinic, public library, and women's weaving cooperative. In 1990, the Indian catechists formed a non-profit organization to purchase a 15 acre ranch that could be developed as a residence for 45 Indian boys to attend high school. The next year, with the help of U.S. donations, they were able to obtain a house for the education of 25 Indian girls. There are over 100 high school boys and girls presently who receive scholarships from sponsors in the U.S. allowing them to attend high school and 25 Indians are attending college. The projects by the Indian cooperative for the rest of this year and for 1996 include a solar photovoltaic experiment to generate electricity, a new dormitory for 20 girls and a new dormitory for 50 more boys. The series of events that led to my expulsion began on June 22, 1995 when Spanish-born Father Rodolfo Isal Elorz was in Yajalon for business and shopping. At 2:00 p.m. Fr. Rodolfo left the rectory to return to his mission in Sabanilla. Ten minutes later a 15 year old girl came back crying and told me that Rodolfo had been forcibly pulled out of the Datsun pickup used for public transportation. The girl said that two men, heavily armed and wearing civilian clothes, had taken Fr. Rodolfo. I sent two of my lay staff to check on his whereabouts. A short time later, two youths came to the rectory to tell me that the parish truck had been detained at a police roadblock in the east end of town, and that officials were demanding that I bring the vehicle's title papers in order to get it back. The boys told me that the "soldiers" were holding the truck, its driver, and several of the boys from the parish Indian Boy's Ranch at gun point. Fearing there might be trouble, I put my passport in the car and drove to the roadblock. When I got to the roadblock at about 3:00 p.m., some men demanded that I go with them in a Volkswagon. When I refused, men wearing the uniforms of the State Judicial Police forced me to get into the vehicle. I was not allowed to get my passport from the other car, nor would they tell me why they were arresting me or where they were taking me. I was forced to ride in a Volkswagon between two armed officers for about 10 miles until we overtook a flatbed truck belonging to the State Security Police. Father Rodolfo was in the cab of the truck. I was forced to ride in the back of the truck for the five hours it took to get to the state capital, Tuxtla Gutierrez. It was cold and drizzly, and I was afraid because of the incidents of accidents in Chiapas. In Tuxtla, we discovered that the Argentine priest, Father Jorge Baron, who worked in the town of Carranza, had also been detained. He had been blindfolded and thrown into the back of a pickup truck and had no idea where he was. In Tuxtla, we were examined by doctors to show that we had not been harmed physically. Photos were taken (mug shots) and we were addressed as "prisoners." We were taken down to the cell blocks. I remember thinking that now we were in for the "real" interrogation. Instead, we were taken out through the back of the building under heavy guard and put into a station wagon with state police escort. We were driven to the military airport at Teran, Tuxtla. A six passenger executive jet with government markings and three armed guards was revved and waiting to take us to Mexico City. They showed us hand cuffs, but they did not use them. We arrived at the Mexico City airport around 10:30 p.m. and were taken again at gun point, out of the jet and put into a pickup truck. At that time I heard a guard remark, "How come there are only three, we were expecting seven!" Then we were taken to a special terminal building directly across the runways from the International Terminal. There we were met by over 60 people, including immigration officers, representatives of our embassies, and members of the government sponsored human rights' commission and another medical team to again show that we had not been physically mistreated. This was the first indication that ours was an immigration issue. I had a talk with the U.S. Consul. He said that the Mexican Foreign Ministry had called the U.S. Embassy in Mexico City that afternoon to request their presence stating that a U.S. national was being deported from Mexico. He did not know that I was a priest or that I was from Chiapas. When I asked how I could stop my deportation and protest the way I had been treated, he said that it had been presented to him by the Mexican Government as a "done deal", there was really nothing I could do now. I would need to make any complaint to the State Department after arriving back in the U.S. He did say that the embassy could probably help get my car, personal belongings and passport back. I was given an official letter of identification as a U.S. citizen which is required for entry into the U.S. The rest of the night was spent in an interrogation by the immigration people asking about my time in Mexico and my work as a priest. I told them about my 21 years in Chiapas. However, the immigration officials seemed more interested in my supposed political activity and asked leading questions about political parties, political Indian groups, Zapatistas, and land takeovers. I explained that the only political party in Yajalon is the official government PRI Party, the only Indian group I know of is a Catholic non-profit organization that owns the boys and girls residence. To my knowledge, there are no Zapatistas in Yajalon, nor has there been any invasion of land by the Indians in my parish. Finally, around 8:00 a.m. on Friday, June 23, we were read our statements and we were asked to sign the statements both in writing and with our fingerprints. The immigration officials then had a private ten minute meeting among themselves. They then called each of us into a room and told us that having studied the accusations made against us, and our own declarations, it was their decision to expel us immediately from Mexico, for, as they said, "engaging in activities not covered by our immigration status." I asked to know the specific accusations and how I could defend myself. I received no answer. I asked for a copy of my statement and of the immigration decision, but I was not given copies. At 8:40 a.m., the three of us were taken aboard an American Airline flight to Miami escorted by six Mexican immigration officers. I was left in Miami, after 32 hours with no sleep, and I was given $150 (U.S.) for phone calls and for travel to Los Angeles. The Mexican officer told me she was not really authorized to give me the money, but she felt sorry for me. On June 23, the Mexican Department of Interior issued a public statement that we three priests were expelled for participation in political affairs. This accusation, does not in anyway apply in my case. I was in Mexico on a valid FM3 permit as a "minister of religion." There have been no land takeovers in my parish nor are there confrontations among Indian groups. My work has been entirely of a pastoral nature, with a theme of reconciliation and peace with dignity. My goal is to return to Chiapas. I am asking your support for a formal inquiry into my forcible expulsion from Mexico by the Mexican Government. I request that you support the statement of my bishop, Samuel Ruiz, and pastoral agents of my diocese of San Cristobal, in asking the Mexican Government to allow me to return to my pastoral duties in the town of Yajalon, Chiapas. I believe, as a U.S. citizen, that I have the right to an investigation into specific accusations that have been made, and the opportunity to clarify my situation. RECOMMENDATIONS FOR RESPONSE FOR THE PRIESTS EXPELLED FROM CHIAPAS: 1. Make intercessions via diplomatic missions, churches, and others to denounce the expulsions and seek return of the priests. 2. Draw media attention to Chiapas and Mexico. 3. Support the three expelled priests (with discretio) by enabling them to have speaking tours, meetings with church and government officials, and opportunities to talk about the pastoral work of the Diocese of San Cristobal de las Casas and the current situation in Chiapas and Mexico. 4. International church representation and delegations to Chiapas are urged immediately, especially for the next round of peace negotiations beginning July 24. 5. SEND FAXES AND LETTERS TO: Dr. Ernesto Zedillo Ponce de Leon Dr. Arturo Valenzuela President of the Republic of Mexico U.S. State Department Col. San Miguel Chapultepec 2201 "C" St. NW 11850, Mexico DF Washington, DC 20520 FAX: 011 (525) 271-1764 FAX: (202) 647-5752 His Holiness Pope John Paul II Vatican City, Rome, Italy Please send copies to the US Congress and bishop of Chiapas. Bishop Samuel Ruiz Garcia, Obispado San Cristobal de las Casas, Chiapas, Mexico 29200. FAX: 011 52 (967) 83551. --------- "RE: Poem: Ghost Talk; Dog Dancing" --------- Date: 14 Jul 1995 04:03:05 -0500 From: turtle@aicap.s21.com (Turtle Heart) Subj: Ghost Talk; Dog Dancing Newsgroup: alt.native grasped around a thorn called power the small flower turned to dust in the hot wind i could hear them talking about helping i could hear the muddy water flowing in and out of their hearts i could feel their good intentions like a drum a skin they found in a catalog names, faceless, armless, eyeless they were dancing in the night air (the old man moved his grave closer to the east) Tobacco Indian Turtle Heart. Ahnishinabeg Artist. turtle@aicap.s21.com http://www.mit.edu:8001/activities/aises/aicap/archive/aicap.html American Indian Computer Art Project (AICAP) 619-374-2208 PO Box 111, Johannesburg California 93528-0111 Land of Kaw-ii-Su Ancestor. Land of Light. --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/07/13 23:42 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 22-29 IULAI (July) (Hinaiaeleele) 23 Rise with the dawn if you would take full measure of the new day. 24 The mountains watch over this land, silent sentinels of the Gods. 25 Here is the place where magic dwells. 26 Let the children lead you to wonder. 27 Laughter is a gift of life. 28 Music is the wind ... captured for a brief moment. 29 My heart's wings give flight to my dreams. (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Conferences and Powwows - offline" --------- Date: Thu, 203 Jul 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 Subject: AIM POWWOW Sender: root@newsbf02.news.aol.com American Indian Movement 27th Anniversary International Conference Grand Governing Council, International Gathering of Nations Traditional Pow Wow & AIM For Freedom Concert, September 1-4 1995 Fort Snelling State Park on the confluence of the Minnesota and Mississippi Rivers, Highway 5 Post Road Exit Across from the MPLS/St. Paul International Airport SOVEREIGNTY, TRUE SELF-DETERMINATION OR ABUSE OF POWER AGAINST THE PEOPLE SEPTEMBER 1, 1995 AIM FOR FREEDOM CONCERT SEPTEMBER 2-3-4, 1995 AMERICAN INDIAN MOVEMENT International Conference and Meeting of the Grand Governing Council Recognition of Chapters of AIM Support Groups, Seating of State Coordinators on National Board of Directors and/or Grand Governing Council. Repatriation-Desecration Indigenous Struggles in The Americas-Chiapas and Guatemala Prisoner Rights-Political Prisoners-Leonard Peltier Border Issues-Canada and Mexico Indigenous Environmental Issues N.C.R.S.M.-Mascots to Movies Development of American Indian OIC Employment & Job Training Centers Grand Entry Saturday/Sunday 1:00 pm & 7:00pm Grand Entry Monday 1:00 pm Give Away and Feast 5:00 pm Camping- All drums and dancers paid Park Fee Per Vehicle Applies Donation $7.00 Covers all events For more information call: American Indian Movement, Elaine Stately Peacemaker Center; (612) 724-3129 fax (612) 724-8090 or telephone (612)341-3358 Fax (612) 341-3367 Evenings and weekends- Telephone (612) 724-3914 fax (612) 724-7826 ------------------------------------------------------------------- From: zediane@interaccess.com (ZeDiane) Subject: Pow-wow / South Holland, IL FRIENDSHIP POWWOW - AMERICAN INDIAN STUDENTS ASSOCIATION & ILLINOIS AIM - WILL COUNTY CHAPTER PRESENT -- SSC INTERTRIBAL SUMMER POWWOW (South Suburban College) Sat. & Sun. July 22nd and 23rd 15800 S. State Street, South Holland, IL (State Street is also called Indiana) MC: TBA HEAD LADY DANCER: JENNIFER MENNES HEAD MAN DANCER: BILL BROWN JR. HOST DRUM: ALL NATIONS SINGERS Native American food, arts, and crafts will be available to the public. Open to the public Sat. and Sun. 10:00AM. GRAND ENTRIES: SAT. 1:00PM and 7:00PM SUN.12:00PM Shelter will be provided in case of inclement weather. ADMISSION: ADULTS $3.00 CHILDREN 12 AND UNDER $1.00 ELDERS, 55 AND OVER $1.00 NO DRUGS OR ALCOHOL ALLOWED. Bring your own chairs =========================================================================== From _The Spike_ July 29-30 Richmond VA, 4th Annual Rising Water-Falling Water Powwow Info: 804-760-1018 Aug 5-6 Mebane, NC, 11th Annual Eno-Occaneechi Powwow. Info: 919-563-4640 Aug 11-13 Wellsburg, WV, "Who will mourn for Logan?" Native American Powwow Info: 304-737-1207 Aug 12-13 Ashland, VA, 4th Annual Virginia Native American Cultural Center Powwow, Info: 804-769-4839 July 21-23 Pulaski NY, 3rd Annual Grindstone Crk. Traditional Powwow Info: 315-298-5560 Lake Geneva WI, "Honor the Fire Keepers" Powwow Info: 414-473-7748 Baraga MI, 17th Annual Traditional Powwow, Keweenaw Bay Indian Community. Info: 906-353-6623 July 22-23 Beech Creek PA, Whispering Pines Powwow Info: 804-929-6911 Clio MI, 11th Annual Honoring Our Heritage Powwow Info: 810-239-6621 Ohsweken, Ontario, 15th Annual Champion of Champions Info: 519-445-4391 July 28-30 Hinkley, MN 3rd Annual Grand Celebration Info: 800-472-6321 July 29 Newburyport, MA, Yankee Homecoming Celebration Info: 617-884-4227 July 29-30 Urbana, MD, AIS Anniversary Powwow Info: 703-978-8307 Monroe, NY, Native American Weekend Museum Village Info: 914-357-3252 Queens, NY, Queens County Farm Museum, Thunderbird Singers and Dancers, Silvercloud and Young Blood Singers. Info: 718-347-FARM Bay City, MI, 3rd Annual Powwow "Honoring Our Elders" Info: 517-846-6451 July 29-31 Manitoulin Island, Ont., 34th Annual Wikwemikong Powwow Info: 705-859-3122 ------------------------------------------------------------------- From _News from Indian Country_ July 20-23 Salinas, CA, 2nd Salinas Big Week Info: 408-757-2951 July 21-23 Wallowa, OR, 5th Wallowa Band Nez Perce Powwow Info: 503-886-2422 July 21-23 Ft. McLeod, Alberta, Head-Smashed-In Buffalo Jump Powwow Info: 403-553-2731 July 21-23 Ft. Belknap, MT, Milk River Powwow Info: 406-353-2205 July 21-23 Richmond County, Nova Scotia, Chapel Island Powwow Info: 902-525-3317 July 21-23 Cloquet, MN, Fond du Lac Veterans Powwow Info: 218-87904593 July 22-23 Charlemont, MA, Mohawk Trail Powwow Info: 413-339-4096 July 22-23 Alexandria, VA, The American Indian National Powwow Info: 800-652-6730 July 22-23 Dover, OH, Alpine Hills Intertribal Powwow Info: 216-364-1298 July 22-23 Moorpark, CA, Children of Many Colors Powwow Info: 818-594-1506 July 25-27 Broadview, Sask., Ochapowace Indian Celebration Info: 306-696-3160 July 27-30 Winnebago, NE, 129th Winnebago Homecoming Powwow Info: 402-878-2272 July 28-30 Bragg Creek, Alberta, Sarcee 4 Nations Powwow Info: 403-281-4455 July 28-30 Wichita, KS, Mid-America All-Indian Center Powwow Info: 316-524-1210 July 28-30 Seattle, WA, 10th Seafair Indian Days Info: 206-285-4425 July 28-30 Missoula, MT, United Peoples Pow-Wow Info: 406-721-9071 July 28-30 Fort Totten, ND, Fort Totten Wacipi Info: 701-766-4243 or 701-766-4415 July 28-30 Bishop, CA, First Nation Powwow Info: 619-872-4927 July 29-30 Marion, MI, 2nd Return to Traditional Values Powwow Info: 616-344-7111 July 29-30 Ft. Wayne, IN, 2nd Kekionga, Gathering of People Powwow Info: 219-459-2112 Aug 1-3 Blaine, MN, 1995 North American Indigenous Games Info: 612-375-1995 ========================================================================= -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Janet Smith, Debra F. Sanders(Kepola), JT Waya Gola Shupe, Robert Johnson, Kat Overman & M Obrien via Robert B. Siepmann, Gary D. Armstrong, Turtle Heart(Mending the Sacred Hoop with song poems), Larry Innes, Brookie M. Craig, National Commission for Democracy in Mexico , Pat L Talley, Charles Phillip Whitedog, sunbow5@aol.com(Release), Alan Dixon, Alan Moomaw(Announcement), Dee Smith --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 20 Jul 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 = ===================================================================== From: berryj@Okway.okstate.edu (John Berry) Subject: (Fwd) Oral History Association Annual Meeting Original Sender: my1@gml.lib.uwm.edu (Max Yela) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) ORAL HISTORY ASSOCIATION ANNUAL MEETING TO BE HELD IN MILWAUKEE The Oral History Association (OHA) will hold its 1995 annual meeting at the historic Pfister Hotel in Milwaukee, Wisconsin, on October 19-22. The theme for the 1995 meeting in Milwaukee is REFLECTION ON RELATIONSHIPS IN ORAL HISTORY RESEARCH. Among the featured events is a tribute to Pulitzer and Peabody award winner STUDS TERKEL, who is scheduled to speak at the Friday, October 20, luncheon. The luncheon will be followed by a round-table discussion of Terkel's contributions to the field of oral history. Other major speakers scheduled to address attendants at the meeting are: WILMA MANKILLER, Principal Chief of the Cherokee Nation, who will speak at the Thursday, October 19, opening banquet. ELLEN BRAVO, Executive Director of 9to5, National Association of Working Women, who will speak at the Saturday, October 21, evening banquet. Over forty sessions will focus on the meeting's theme of relationships, such as those between interviewers and interviewees, between and among interviewees, between the theory of oral history and actual practice, and between individual and collective memory. The overall theme will stimulate thought and discussion about the complexity of oral history in all of its dimensions. Workshops being offered at OHA '95 will cover a broad range of interests, and will include: * Introduction to Oral History * Strategies That Work: Starting and Maintaining a State or Local Oral History Association * Computer Access to Oral History Collections * Strengthening Relationships: an Oral History Curriculum in Native American and Other Communities * Grant Opportunities in Oral History at the NEH and NHPRC Local and regional tours tentatively scheduled during the meeting include: * Milwaukee Labor History Tour * Wisconsin's East Coast: Edelweiss Lake and Harbor Cruise * A Trip in Time: Old World Wisconsin, Eagle, Wis. * An Afternoon in the Country: Scenic Cedarburg, Wisconsin * Guided Bus Tour of Milwaukee's Ethnic Heritage, and a visit to "The Domes," an indoor botanical garden. The Oral History Association welcomes historians, genealogists, or anyone interested in oral history as a way of collecting and preserving human memories. The Association provides both professional guidance and a collegial environment for sharing information. The preregistration deadline for OHA '95 is SEPTEMBER 15, 1995. REGISTRATION FEES for the meeting are $70 for OHA members, $80 for non-members, and a range of fees for student, one-day, and on-site registrants. For a program and complete registration information, please contact: Kezia Ruiz, Oral History Association, P.O. Box 97234, Baylor University, Waco, Texas 76789-7234; Phone: (817) 755-2764; Fax: (817) 755-1571; Email: OHA_Support@Baylor.edu. [NOTE: OHA members will receive their programs by July 31.] Max Yela Special Collections Golda Meir Library Univ. of Wisconsin-Milwaukee Milwaukee, WI 53201 Phone: 414-229-4345 Fax: 414-229-6791 Email: my1@gml.lib.uwm.edu --------- "RE: Funeral-156 yrs After Death" --------- Date: Sun, 16 Jul 1995 21:21:36 -0700 From: talley@netcom.com (Pat L Talley) Subj: Funeral-156 yrs after Death Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) O'siyo I attended a very moving ceremony today which I would like to share. This relates to Texas history and Cherokee history. July 16, 1836 is the date of the last battle fought between the Texas Cavalry and Cherokees in Texas. Members of the twelve associated tribes had been promised 1.5 million acres for their home by Texas President Sam Houston. But the succeeding President, Mirabeau Lamar, was reclaiming this land. Chief Diwali Bowles put the question to the associated tribes sharing this land, The Shawnee, Delaware, Kickapoo, Quapaw, Choctaw, Biloxi, Ioni, Alabama, Choushatt, Caddo, Tahocullake, and Mataquo. Would they stand together in an effort to hold on to this land? The decision was made to fight. The battle began on July 15. On July 16 Chief Bowles signaled retreat, few were left to flee. Chief Bowles was shot in the leg and his horse was wounded. The Chief climbed down from his horse and started to walk from the battle field. He was shot in the back. The 83 year old chief sat down, crossing his arms and legs facing the company of militia. The captain of the militia walked to where the Chief sat, placed a pistol to his head and killed him. Cavalry members took stripes of skin from his arms as souvenirs. His body was left where it lay. No burial ever took place. This battle marked the single largest massacre in East Texas with 800 men, women, and children of the associated tribes killed. A marker stands at the site of the battlegrounds. But no funeral service has ever been held for Chief Bowles. Today descendants of those tribes and their friends met to honor Chief Bowles with a funeral service. And to remember the others whose lives were also lost in this battle. The American Indian Heritage Center of Texas has made it their goal to purchase 70 acres of the 1.5 million acres which were promised to these tribes. The battleground site where the memorial stands is among these 70 acres. For those interested in more information on this project contact: American Indian Heritage Center of Texas 1450 Preston Forest Square #294 Dallas, TX 75230 Executive Director Ms. Ruth Smith 214-701-0074 talley@netcom.com --------- "RE: Re-incarnation Bull Sheet is Racist!" --------- Date: Mon, 17 Jul 1995 08:49:00 -0700 From: charles.p.white@jpl.nasa.gov Subj: Re-incarnation bull sheet is racist! Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) I was born Ojibway. I've been Ojibway all my life, not like some other instant Indians. I was Indian before Alcatraz '68, before Wounded Knee, before Billy Jack, before the Peltier shooting, before Costner and before Pocahontas. I know a few newage types and they too talk about re-incarnation to me, telling me how great it must be for me to be Indian, because they know what it is like. When I would ask how do you know, they would tell me that in a past life they were (or must have) been Indian too. When I ask them to explain re-incarnation to me, *some* say that it is a spiritual step of evolution. That one moves along from life to life learning lessons of spirit. Others explain it differently, but there is a "progression." Understanding those explanations above, when someone says, "In my past life I was an Indian." That is denigrating, and racist. To understand my point, imagine me saying, "In one of my past life's, I was White. But I am beyond that now. I don't rape the earth anymore, but I know what that was like." Something to think about. --Charles Phillip Whitedog, Ojibway "Measure my wealth not in cash... rather, in people that call me their friend. They make me truly rich. I owe them many favors, and they owe me. An intangible commerce where a poor man shames us all." --Charles Phillip Whitedog --------- "RE: Sunbow 5 Walk: Events in PA and MD" --------- Date: Thu, 13 Jul 1995 12:42:15 -0400 From: sunbow5@aol.com Subj: Sunbow 5 Walk: events in PA and MD Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) x THE SUNBOW 5 WALK FOR THE EARTH x A schedule of upcoming events in Philadelphia and Maryland involving the Sunbow 5 Walk for the Earth. Following the schedule is a brief background statement, and information on how to receive daily e-mail Journal accounts of the walk. -- COMING EVENTS -- FRIDAY, JULY 14 - PHILADELPHIA. The United Indians of Delaware Valley are sponsoring a Spaghetti Dinner to honor the walkers and raise funds for the walk. The event is open to the public. For information contact UIDV at 215-574-9020. SATURDAY, JULY 15 -INDEPENDENCE PARK, PHILADELPHIA A special Sunbow 5 Festival will take place on the Quadrangle of the Independence National Historical Park, near the intersection of Market St. and Sixth St. in downtown Philadelphia. In addition to presentations by the walkers, the festival will feature up to five different music and dance troupes, storytellers representing various ethnic groups, and displays from local environmental groups. The event will kick off at 12 noon, and run until 5 PM. For information contact Kyle Chelius at 215-597-6623. MONDAY, JULY 17 - ELKTON, MD The Sunbow 5 Walkers will walk on Rt. 40 and camp at Elkneck State Park. The public is invited to meet with them, and welcome them at a Community Gathering, 7-9 PM at Shelter #1. For information contact Denise Connelly 410-239-1867. TUESDAY, JULY 18 - HAVRE DE GRACE, MD Walkers will walk on Rt. 40 and camp at Susquehanna State Park. Community Gathering from 7-9 PM. All are welcome. Contact Erin Maphis 410-569-3236. WEDNESDAY, JULY 19 - EDGEWOOD, MD Walkers will walk on Rt. 40 and camp at Gunpowder State park. 1:30 PM-3:30 PM meet with the children and Jr. Ranger program, ages 8-13. Evening, 7-9 PM, Community Gathering. All are welcome. Contact Elaine Mazzetta 410-931-2287. THURSDAY, JULY 20 - BALTIMORE, MD Walk Rt. 40 to Rt. 1 into Baltimore. In the evening at 7 PM some Sunbow 5 walkers will participate in "The Human Face of Hiroshima and Nagasaki" Exhibit, presented by the American Friends Service Committee, 4806 York Rd., Baltimore (410-323-7200). At the same time, other walkers will meet the public for a community gathering at the Montibello Elementary School. All are welcome. Contact: Michele Watson 410-857-1061. BACKGROUND On June 23, 1995, a coalition of people representing all the colors and spiritual traditions of humanity left First Encounter Beach, on the shore of Cape Cod, Massachusetts, to begin an epic journey that will culminate 3,700 miles later on the shore of the Pacific Ocean near Santa Barbara, sometime in February, 1996. The Sunbow 5 Walk is a response to a vision of traditional Native Elders of North America (including Grandfather Commanda; Thomas Banyacya and Martin Gashweseoma (Hopi). Jose Lucero (Santa Clara Pueblo), Ernest Benedict (Mohawk), and Alyicia Longriver (MicMac/Wampanoag ), and Tom Dostou (Chippewayan/Wabanaki/Irish). The vision of this walk took form after 28 traditional elders spoke at United Nations headquarters in November, 1993. They realized at that time the necessity of offering some of their traditional understandings directly to the people of the world. One of the goals of the walk is to bring together people of all 5 colors of humanity (Black, Brown, Red, White, Yellow), whose concern for healing the Earth, now and for future generations, far surpasses any racial or religious divisions. The Sunbow 5 Walk is both a gesture of hope and a deed of unity. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ For general information on the Sunbow 5 walk, send a request to info@sunbow5walk.org Or visit our World Wide Web site: http://www.sunbow5walk.org/sunbow5 For daily Journal postings on the Walk, you may join the Sunbow 5 Circle mailing list by sending e-mail to: majordomo@sunbow5walk.org The text of the message should have two words only: subscribe circle --------- "RE: PBI Report: Innu & Justice System" --------- Date: Mon, 17 Jul 1995 14:36:24 -0500 From: adixon@web.uucp Subj: PBI Report: Innu & Justice System, Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) {This article will appear in the Peace Brigades Intl (PBI) Project Bulletin in July 1995. It may be freely reprinted or reposted, please give credit for the source and my e-mail "adixon@web.apc.org" for further info.} PBI-NAP Interview with Constable Bill Mooney, RCMP. Wednesday May 3, 1995. 10:30am Bill Mooney: I believe that the justice system not only fails the Innu, but also white people. I see the processes that the Innu are trying to introduce as innovative, but I'm worried about whether they will be able to follow them through. I think their ideas are great, but there is a question in my mind about whether they are expecting the process to move forward too quickly. They've got the alcohol programme, healing circles, lots of new Nechi trainers, the family programme at Border Beacon, if they had t he money and the facilities, they could be working with a lot of people. PBI: What is your job? BM: I'm a general duty constable, implementing community based policing, i.e. going into communities and assisting them in developing what they need. We are more approachable, passing on to the community the responsibility for identifying their policing needs. This the national mandate of the RCMP, and is partly a result of our lack of resources. We have to do more with less, which is why we try to get the communities more involved. I work in Sheshatshit and try to be there as much as possible, but I'm often stuck in Goose Bay doing paperwork or other duties. I enjoy working in small communities. I was in Nain before. There are 4 people assigned to Sheshatshit and the assignments are for 1 year periods, but I hope to stay there for a longer term. PBI: What is it you enjoy about your work? BM: I can see the good things. In Sheshatshit there are kids everywhere. They are the hope for the future and they are right there in front of you. If I can impact on the children, I can make a difference in the future. It is often difficult to get a sense of satisfaction in police work, but I find lots of satisfaction in working at the grassroots. Lots of offenses are actually social problems. Lots of criminal activity could be curbed by social modification. There is a cycle, the offenders are also victims. The criminal aspect is very blurred. The cycle can be broken through healing families. In order for a child to disclose, they have to trust the police and social services. You have to be there and develop understanding in order to build up trust. But you are not going to get everyone, society is poisoned. PBI: Do you have a sense of hope about Sheshatshit? BM: Yes, Sheshatshit is a very hopeful place, so is Davis Inlet. People are really trying, sticking to treatment programmes. They understand the principle that you can't force people to change. You have to show them that change can be better. I admire their stand against such opposition. PBI: Is the impact on the Judicial system different for white and Innu people? BM: White prisoners can fit into any jail. But Innu can't. Part of the prison experience has to be to do with healing, and there are programmes for that. But if you send an Innu prisoner to a white prison, they don't have access to healing programmes in their own language. People are realising there need to be modifications to the justice system to cut down on re-offenders. The outpost programme has a lot of merit, and Border Beacon is an extension of that. There is a healing that happens in the country, but when the Innu come back, they are back in the same situation. I see hope, but sometimes I don't think they do. I see everything as being circular, this is a scientific principle as well as being spiritual. The residential schools took away the children, who were the centre of the circle and that took away the strength of the community, and left it empty, like deflating a tire. White communities would not survive that. Innu communities are not the only ones suffering. Other communities are also oppressed. But the impact on the Innu has been greater over the years, because we are used to the system and comfortable with it, whereas they had it imposed on them. They didn't ask to leave the country, we acted like their mother and thought we knew what was best for them. So many things are done to the Innu that aren't done to us. E.g. we travel to seek employment, like they travelled for hunting, to provide for their families. But the Innu have been without that choice since their move to the settlements. I am speaking from my own experience, and am not typical of the RCMP. I see white society in denial and the Innu are leading the way out of that. Right across small town Canada, you would see the same problems, same concerns, but white society is not facing it, whereas the Innu are. I think that the Innu believe in jail as part of the justice system, but it must be part of the healing process. In a perfect world, the jails would be healing centres. The Nechi training that I took part in was very useful and challenging. White society isn't ready for such honesty. I hope that more RCMP will do the course, but one at a time, not in groups. It is too difficult to be honest when you are there with your colleagues. There is an acceptability of disclosure in the Innu communities and a recognition that it is a first step towards healing. That understanding and accepting is not there in white society. The common consensus with the Innu is that the RCMP don't understand. I'm learning, but I don't know enough to contradict them. But I'm on their side. PBI: What about the criticism that the Innu alternatives protect the offender but not the victim? BM: That's what I meant about going too fast. Even judges get confused. They are trying to achieve an alternative justice system. The problem is that they have limited resources. They can only really deal with one person at a time. If the offender is in denial, the victim gets all the attention, but otherwise, the offender gets the protection. It's not true that they don't care about the victim, but sometimes it can appear that way. In an ideal situation, for example in an incest case, the victim would be supported to confront his/her father, who has admitted the offence. But there are not too many ideal situations. The perception that the offender gets more attention means that the programme loses credibility. The programme needs to prove itself to the judge and courts as well as prisons. There is a lot of pressure on the justice system, with overcrowding of prisons, and I think judges are open to new ideas, but you have to show that the new ideas work. Victims get revictimised by the court system, but that can also happen through the healing circles. As soon as the victimiser is approached with offers of help, the victim feels somewhat betrayed, and that the offender is getting more attention. This is the perception, but it is not necessarily true. Care needs to be taken, because judges will turn against the programme if they hear a lot of negative feedback from victims. You can't change everything at once. Police and courts are the first step. I feel there is a mutual respect and understanding between the RCMP and the Innu. I think the Innu trust that the RCMP won't do anything stupid. But the more people there are, the more likelihood of someone out of control doing something. PBI: What is your vision? BM: Community-based policing, in particular in isolated communities. I want to see them following the same criminal code and recognising that they are part of Canada. I want to see new programmes implemented, but with some way of measuring success. I want to see all levels of Judicial system, police, courts, prisons, working together. Monitoring is necessary to show credibility of the programme. e I want to see Davis Inlet as an example of a community at the very bottom, finding a way to make a difference using these ideas. If you could see success in a community like that, it would give credibility to the changes being proposed. --------- "RE: EPA Tribal Relations Job" --------- Date: Fri, 14 Jul 1995 10:15:00 -0400 From: moomaw.alan@epamail.epa.gov (ALAN MOOMAW 360-753-9082) Subj: EPA Tribal Relations Job Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) another job announcement you might want to forward to the three lists (native,aises,ind or eirp): EPA Regional Indian Program Coordinator job opening EPA Region 8 (Denver, CO) Note: Region 8 area is the states/reservations of MT,WY,ND,SD,CO,UT Position: Supervisory Env. Protection Spec. GS-0028-14/15 Salary: $61,081-$79,402 (14), $$71,848-$93,405 (15) Bulletin Number: 95-09(DA) & 8-95-41(MP) Opens: June 19, Closes: July 19 (postmarked application) Relocation expenses not authorized Duties: Serves as the focal point for the Regional Tribal Assistance Program, providing overall management, coordination and accountability. Develops strategies for implementing the program in accordance with EPA policies and practices. Provides broad administrative and program direction and guidance to staff. Makes recommendations on resource needs including developing budget documents, workplans, etc. Plans and directs work flow, assigning priorities, and making work arrangements in response to critical work activity. Reassigns employees to positions as appropriate in order to achieve optimum balance in project management. Represents the Region in highly visible and controversial discussions with diverse publics. Works closely with program manager to develop and implement the total Regional program, accessing technical and legal expertise as needed to meet Tribal needs. Key functions of the Tribal Assistance Program include: establishing and maintaining govt. to govt. relationships with each Tribe in Region 8; managing the General Assistance Program to build basic infrastructure, capacity and capability; developing and managing the Regional Tribal Strategic Plan which is based on Tribe-specific workplan; monitors and evaluates in concert with Regional programs and reports on status and program; works with program and Tribes on direct implementation, delegations and enforcement issues; Develops, manages and reports on regional issues agenda; provides outreach and training for Tribes and Regional staff; manages Regional internship program and special Tribal training initiatives; coordinates with EPA HQ and other Regions on national issues; works with govt. officials and their staffs to determine linkages between fed/state/tribal env. statutes and programs. For copy of announcement and information, call: EPA Region 8 at 303/293-1564 or Office of Personnel Management at 303/969-7055