Subject: nanews03.030 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 030 O o o o o O __/_ / ) (___/ / ( (___, 29 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 listservers; Usenet Newsgroups: alt.native, soc.culture.native; Congressional Record; 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 "Today almost all the prophecies have come to pass. Great roads like rivers pass across the landscape; man talks to man through the cobwebs of telephone lines; man travels along the roads in the sky in his airplanes; two great wars have been waged by those bearing swastika or rising Sun; man is with the Moon and the stars. Most men have strayed from the path shown us by the Great Spirit. For Massau'u alone is great enough to portray the way back to Him." __ Thomas Banyacya, for the Hopi Traditional Village Leaders: Mrs. Mina Lansa, Oraibi Claude Kawangyawma, Shungopavy Starlie Lomayaktewa, Mushongnovi Dan Katchongva, Hotevilla +- -- -- -- -- -- -- -- -- -- -- -+ | 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! It has said many times that treaties between the First Nations and the U. S. and Canadian Governments were worthless because they were never honored by the U. S. and Canadian governments. This is not opinion. It is fact that has been proven time and again with broken treaties. There are those who tell the People of the First Nations those days of lies and broken treaties are gone. They say there is a new appreciation for the truth and keeping of promises; and sincere regret for past acts of dishonor. Some of the articles in this issue tell me to trust the truth we know, not the new truth we are now told we can believe. 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 - Ending of the Indian Reservation - Conferences and Powwows - online Commodities Program - Wounded Knee Bill - BLM Land Transfer Bills - It's Treaty Time (again) - Round Valley Indians for Justice - Pocahontas, Why I Didn't Sign - Sacred Sites Threatened - Native Philosophy Professor - Chief Joseph Walking to Ottawa - Chief Ovid Calls for Action - Shunned Women of the - Poem: Passing Feathers Reserves in Canada - Verse: Hawai'ian Book of Days - Indians from a Past Life - Conferences and Powwows - offline - Reincarnation - Should Whites Write?" -------- "RE: Ending of the Indian Reservation Commodities Program" -------- Date: 20 Jul 1995 19:35:19 EST From: C. Stearn Subj: Ending of the Indian Reservation Commodities Program Congressional Record, July 20, 1995 -- Extension of Remarks Statement of Rep. George Miller Senior Democratic Member Committee on Resources U.S. House of Representatives Ending of the Indian Reservation Commodities Program The Committee Report accompanying H.R. 1976, the FY 1996 Agriculture appropriations bill, contains a provision that will seriously affect the availability of food on Indian reservations. In the report, the Appropriations Committee directs the Secretary of Agriculture to begin the termination of the Food Distribution Program on Indian Reservations, commonly known as the commodities program. Indians who benefit from the commodities program are to be transferred to the food stamp program. Given the current levels of poverty and hunger on Indian reservations, the phase out of the commodities program is an unwise and uninformed maneuver that is nothing short of another clear breach of this Nation's trust responsibility to Native Americans. The Administration requested $78.6 million for reservation commodities in FY 1996. The Committee's bill provides for $65 million, a decrease of $13.6 million (17%). The President's request reflects the fact that the commodities program must operate with a $0 carry-in for FY 1996 (as opposed to carry-ins of $13.4 million in FY 1994 and $27.3 million in FY 1995), as well as the fact that food costs have risen steadily, from $45.6 million in FY 1994 to $47.7 million in FY 1995 to an estimated $49.2 million in FY 1996. The commodities program serves more than 110,000 Native Americans each month who reside on or near reservations in 24 states. The reservation commodities program was the only commodities program maintained by the Nixon Administration following the institution of the national food stamps program in 1974. Both Congress and the Nixon Administration carefully examined food needs and determined that the food stamps program would not adequately meet the needs of Native Americans living on or near reservations. The main reason that the food stamps program is unsuited for Indian reservations is that the program requires individuals to trade food coupons for food at grocery stores. In many reservation areas there are simply no or few grocery stores, round trips of up to 100 miles to buy groceries are not uncommon, and transportation is often unavailable. In addition, the prices for foods at existing on-reservation stores are generally much higher than those at off-reservation stores. In other words, foods stamps will buy less at reservation stores than off-reservation stores. Thus, this bill not only makes it harder for Indians to get food, but it also makes it likely that they will end up with less food. In addition, while tribes operate the distribution of commodities, states operate the food stamps program. Conversion to the food stamps program will require Native Americans to travel vast distances to the nearest state food stamp office. Other problems with the food stamps program include a differing set of eligibility rules, and the likelihood that non-perishable foods, which make up the bulk of the commodities programs, will be less available under the food stamps program because stores are less likely to stock them. Finally, it appears that conversion to the food stamp program will result in increased costs to the federal government. In FY 1994, the average per month cost of food stamp benefits was $69.01, compared to $33.51 for commodities. Thus, conversion to food stamps would more than double the per-person food cost of service to Indian beneficiaries. In sum, the Appropriation Committee's plan to phase out the commodities program will not only increase hunger and hardship on Indian reservations but will also increase costs to the federal government. This policy is clearly anti-Indian and, without any hint of hesitancy or remorse, literally takes food out the mouths of the poorest of the poor. Mr. Chairman, the Indian population which is dependent upon the commodities program needs our protection and not our spite. As trustees and fiduciaries to the more than 550 Native American tribes, we should treat them better. --------- "RE: BLM Land Transfer Bills" --------- Date: Fri, 21 Jul 1995 12:55:46 -0700 (PDT) From: cherokee@WOLFE.net Subj: FYI: BLM Land Transfer Bills (fwd) ---------- Forwarded message ---------- >Date: Thu, 20 Jul 1995 >From: Tom Wheaton UUCP email The following information on the BLM land transfers is presented by CEHP via ACRA. Folks out west need to read this and react accordingly. Both the House and the Senate have versions. Call and write you members soon. Tom Wheaton Exec. Dir. - ACRA SEN. THOMAS AND REP. HANSEN INTRODUCE BILLS TO TURN OVER BLM LANDS TO STATES S. 1031 - Senator Craig Thomas (R-Wyoming) SUMMARY: On July 13, Senator Thomas introduced S. 1031, a bill to transfer ownership of the lands currently administered by the Bureau of Land Management (BLM) to the states. Six Senators cosponsored the bill: Alan Simpson (R-Wyoming), Conrad Burns (R-Montana), Larry Craig (R-Idaho), Ted Stevens (R-Alaska), Dirk Kempthorne (R-Idaho), and Jesse Helms (R-North Carolina). The bill would require the Secretary of the Interior to offer all BLM lands, including mineral holdings and most water rights, to the states. The Governor of a state would then have 2 years to accept or decline the offer. Actual transfer of the land would take place over a 10 year period. During the transition, funding for the BLM would be capped at $800 million per year. Although wilderness lands transferred to the states would remain public and subject to federal statutes--such as the Wilderness Act of 1964--the Secretary of the Interior's role in administering these regulations would be taken over by the states. Many public interest groups oppose the bill. The public lands were originally acquired on behalf of all the people of the United States, not just the states that were subsequently created around them. Congress has reviewed this issue many times, and with bipartisan support has (with some exceptions) maintained the principle of federal ownership. OUTLOOK: The bill was referred to the Committee on Energy and Resources. Sen. Thomas' office did not know when hearings would be held, but said that they would like to begin as soon as possible. Committee staff said that, through the last week of July, no hearings were scheduled for the bill; however, they expect to begin work on it before the August recess. H.R. 2032 - Representative James V. Hansen (R-Utah) SUMMARY: Also on July 13, Rep. Hansen introduced an identical bill, H.R. 2032, in the House. The bill was cosponsored by nine other Representatives: Barbara Vucanovich (R-Nevada), Barbara Cubin (R-Wyoming), Wes Cooley (R-Oregon), Richard Pombo (R-California), John Doolittle (R-California), Wally Herger (R-California), Joe Skeen (R-New Mexico), Bob Stump (R-Arizona), and Wayne Allard (R-Colorado). OUTLOOK: The bill was referred to the Committee on Resources, Subcommittee on National Parks, Forests and Lands. Committee staff said that hearings would be held on August 1. Witnesses for the hearing will be announced a few days before the hearing. Prepared by Rob Westover, CEHP Incorporated. Updated July 19, 1995. --------- "RE: Round Valley Indians for Justice" --------- Date: Fri, 21 Jul 1995 23:22:40 -0700 From: nwilson@mcn.org (Nicholas Wilson) Subj: Round Valley Reservation News UUCP email Letter From Round Valley Indians for Justice To All Who Have Been Concerned, Since the eve of April 14, 1995, our reservation, the second largest in California, has not been the same. Due to the lack of law enforcement, two tribal members' lives were taken, as well as a Mendocino County Deputy. The Deputy was an Indian too, so they say. Tribal members have been threatened, harassed and mentally, physically abused since that tragic eve. The children of Leonard "Acorn" Peters have since filed a wrongful death suit for the loss of their father. A class action suit against the Mendocino County Sheriff's Department will soon be filed on behalf of those tribal members whose civil rights were violated (a total of 35 to 40 as of this date). Here on the Reservation a large group of tribal members have been meeting regularly in hopes of finding out the truth of why Leonard "Acorn" Peters was murdered. There have been many discrepancies in local media stories and of course "America's Most Wanted." Our Tribal Chairman, by resolution, requested BIA intervention, and the request was rejected. The Mendocino County Sheriff's Department flew back to Washington DC solely to request the BIA to send in a Federal investigator to apprehend Eugene "Bear" Lincoln. The BIA in Washington DC honored the Sheriff's request. In fact, two federal investigators did appear on our Reservation cross-deputized by Mendocino County Sheriff's Department for the sole purpose of apprehending Bear. They stayed four days and left empty-handed. Bear Lincoln, according to the Mendocino County Sheriff's Department, was the shooter of Deputy Bob Davis and Sheriff Tuso was successful in securing a $100,000 reward from Governor Wilson for the arrest, and conviction of Bear Lincoln. According to the local media, a black hat was found at the murder scene and thus Bear Lincoln became the suspect. The large group of tribal members who have faithfully been meeting has since organized and is now, "Round Valley Indians for Justice." With the help of the Indian Justice Commission Ad Hoc Committee of Northern California we feel we have put a damper on the violating of our civil rights of our people. Our goal is to have a private investigator for the purpose of finding the TOTAL truth of each tragic event that took place on a day we'll never forget, April 14, 1995. To date we have no police protection on the Reservation and in essence we are sitting ducks for whosoever chooses to delete yet one more Indian. Our Reservation is in a state of shock, fear, and disbelief, as these things only happen at Wounded Knee, Pine Ridge, etc., so we thought. The Round Valley Indians for Justice wish to thank you for your concerns, your prayers. We hope to update you from time to time regarding our situation. In closing we also wish to invite one and all to our "Gathering" on July 22, 1995, 10 am to 10 pm. Many public officials and interested parties will be there as well as reps from various reservations and rancherias. There will be updates, music, food, information, and an open brainstorming session. Come share your ideas and technical advice with us. Together we stand, divided we fall. If you cannot be with us in person, in spirit will do. We would also appreciate your generosity in contributing to not only our cause and our civil rights, but ALL red-blooded American civil rights. Sincerely, Cora Lee Simmons, Vice-Chair PO Box 814, Covelo, CA 95428 (707) 983-8098 --------- "RE: Sacred Sites Threatened" --------- Date: Wed, 19 Jul 1995 18:49:30 GMT From: mthee@execpc.com (Mike Thee) Subj: Sacred Sites Threatened Newsgroups: soc.culture.native,alt.native HONOR (Honor Our Neighbors Origins and Rights), a Native American advocacy group based in Milwaukee, WI passes along the following action alert which we received from the Medicine Wheel Alliance (P.O. Box 37, Huntley, MT 59037, Nicol Price, Coordinator- 406-348-2079) ATTENTION ALL CONCERNED ABOUT PROTECTION OF NATIVE AMERICAN SACRED SITES AND OTHER HISTORIC PROPERTIES...... As many of you know, the Medicine Wheel Alliance (MWA) has spent the past eight years working to protect the Medicine Wheel from inappropriate actions by the Big Horn Forest. We have worked with many of you on preservation of other sacred sites or land areas that are important not only to Native Americans but other folks as well. Most of us realize we wouldn't have gotten as far as we did without the help of the Historic Preservation Laws and Section 106 consultation process, which requires Federal Agencies to "consult with all peoples before making a decision. I'm sure many of you have had dealings with the Advisory Council on Historic Preservation in Denver, Colorado at that regional office. MWA knows we wouldn't have gotten as far in our preservation of the Medicine Wheel and Mountain without them standing behind us and I'm sure that if something as drastic as elimination of the Advisory Council were to happen, it would send us back to square one. WE MAY BE LOOKING RIGHT NOW FOR SQUARE ONE. With the new Congress the Advisory Council is under siege and that is why I am writing to you for help. In June, the House of Representatives eliminated the Advisory Council's budget and the subcommittee recommended $1 million to shut down the Council. If this is left to happen by November 30, 1995, the Advisory Council will be no more. The subcommittee on the Senate side will be addressing the Advisory Council budget within the next couple of weeks: (July 17-28) and this is where we could use your help. Senator Burns from Montana site on this Committee both as a full member of the Senate Appropriations Committee plus he also sits on the subcommittee is Slade Gorton (R-WA) other members are Connie Mack, Jr. (FL), Robert Bennett (UT), Patty Murray (D-WA), Ted Stevens (R-AK), Thad Cochran (R-MS), Pete Domenici (R-NM), Robert Byrd (D-WV), J. Bennett Johnston (D-LA), Patrick Leahy (D-VT), Dale Bumpers (D-AR), Ernest Hollings and Harry Reid. These are the people we need to get to right away and tell them they are putting the cart before the horse by eliminating the Advisory Council without any due process to change either the Historic Preservation Law or allow for any orderly transition to another agency or a different way to do business. REASONS WHY THE ADVISORY COUNCIL SHOULD NOT BE ELIMINATED 1. It may be the most fair law that the US has as it requires any federal agency any time it has an undertaking under Section 106 to consult with board groups of people be they local governments, Indian tribes, states, local citizens, private property rights groups, industry developers. All of these people come under the Historic Preservation Act of 1966 as amended. Anyone who has an interest in historic preservation should have a right to speak and help any federal agency make the best decision in the protection of their or our heritage. 2. Increase costly litigation: Elimination of the Council would leave federal agencies and recipients of federal assistance and permits, such as ones needed for mining, timbering, water cases or development of any kind unable to complete the statutory mandates of Section 106 of the National Historic Preservation Act to "take into account" the effects of their undertakings on historic properties and afford the Council a "reasonable opportunity to comment" on them. This would increase the likelihood of costly litigation under the statute. 3. Limit public access to federal decision making. Access to the federal decision making process by parties directly affected by or concerned about federal actions -- including state and local governments. Indian tribes, business, property owners and community activists of all persuasions would be severely curtailed by the lack of independent body to oversee and participate in the implementation of Section 106 by federal agencies. This applies to agreements such as Memorandum of Agreements and Progtammatic Agreements that have already been signed. Who is to monitor whether they are being complied with? This should be of great concern to you that the subcommittee is looking out for the interests of the public at large from big brother- the federal government. Turning responsibilities for Section 106 compliance over to the states will not be the answer. We don't feel that they can stay neutral. 4. Reduce opportunities for dispute resolution. The ability to deal with disputes concerning historic preservation issues through appeal to an Advisory group with a balanced membership of private citizens, professional experts, representatives form state and local governments, Indian tribes and Federal Agencies would be lost. As long as the Historic Preservation Act is in place the elimination of the Advisory Council in any capacity would be devastating to all of us be we publish citizens or federal agencies. Without extra monies given to another agency or states the Council's functions could not continue in any form. There may be other solutions within the budget process for this agency to cut corners and we support and believe they should be looked into. Being from the West and understanding the issues of mining, timbering, economics and cultural ecology that surrounds us the biggest mistake you the budget committee could do is eliminate the Western regional office who has dealt with our issues of the west and passed them on to people in the east or belt way to try and decipher. Compromises need to be made by all of us but let them be common sense decisions on what's best for the country, not just slash and burn. The House Committee on Resources, which has jurisdiction over the National Historic Preservation Act intends to hold oversight hearings on the National Historic Preservation Act this fall. This has been expected to provide the appropriate occasion for looking at all the elements of the program, including the Section 106 process, what it should be, and who would administer it . Drastic alteration of the current program by appropriations actions should not preempt this opportunity for reasonable review. Please watch for this as it happens in your area. The Section 106 process does need revamping but not elimination. Call senator Conrad Burns at 800-344-1513 and ask him to support the budget for the Advisory Council for at least another year at its current level of 2.9 million and not lower it just to have a paid staff that cannot work. ADDENDUM: Nicol Price of the Medicine Wheel Alliance mentioned that you might want to add onto the alert that the House subcommittee voted last Thursday to restore funding for the Advisory Council to the tune of about 3 million. This should help out in the Senate. Thanks for helping to spread the word. Mike Thee --------- "RE: Chief Joseph" --------- Date: Fri, 21 Jul 1995 08:30:17 EDT From: BTRU93A@prodigy.com (MS BROOKIE M CRAIG) Subj: Chief Joseph UUCP email Chief Joseph Chief Joseph, was kept captive, never being allowed to return to his Nez Pearce Homeland even though General Miles promised he could live in Idaho. Chief Joseph is buried on the Colville Reservation in Washington and today I visited his grave to do ceremony. The small village there consists of one gas station....very few houses and no businesses...very desolate in a unforgiving country of arid, desert surroundings. His grave sits on a small hill....surrounded by others of the People...most without headstones, but some with small rocks marking their final resting place. I find him easily, sensing to know exactly where to go...and he is buried under the only tree in the cemetery....a sort of gnarled, broken, old, withered tree....A marker is there, furnished by Western Washington University in 1906, a few months after he died in 1905 at the age of 60, alone and forgotten by most of that time. A sense of profound sadness captures me as I sit by the neglected grave of one of our People's greatest Leaders...Long ago items, now withered and decaying....left by those who do now remember his greatness, scattered in disarray, cluttering the ground in their glory to him. Arrows..beads...plastic roses..feathers...strips of decaying cloths....a Colville Reservation emblem jacket, hanging on the tree...a bic lighter...many cigarettes stained by rains, or teardrops...a plastic water bottle....a priceless bone necklace draped on the tombstone...rocks....hand drawn pictures...private written messages held down by rocks....and countless coins, strewn all around broken vases holding stems of sage. No one seems to clean up around it. It bothers me to know that this great leader is neglected as I sit caressed in the cool shadows of that ancient tree and I try to understand it all. I notice that they even buried him facing West and not East towards his homeland....I weep...my tears joining countless unknown others who have felt the pain there. I tell him I hope he has found his peace....and the winds begin to come. Another there with me, who is watching from a respectful distance tells me later I have spoken aloud..."He is here." The winds become stronger and he tells me later that they suddenly change direction, coming from the North...the direction they captured and brought him here from. The light is dimming....I look up...and shade my eyes, looking over the horizon hills....seeing in my heart his figure on a pony. Silently I watch....and continue with the sage and cedar....and feel an overwhelming sense of sacredness like I have never felt before. I look up in the overhanging branches and see the long deserted birds nest...and the sky shows clear. Through its twigs I see the Nez Perce in their long retreat....fighting...struggling to reach freedom and asylum with Sitting Bull across the Border in Canada...for 105 days...always moving...700 people...women, children...elderly...walking 1,800 miles...only to be captured within 50 miles of their destination and freedom. Captured only because he was forced to surrender, refusing to leave the sick and dying of his People there, alone. I remember that his tactics were so brilliant they are taught to this day at the U.S. Military Academy at West Point.....and as I clear the decay from the ground which holds him captive, my heart remembers his words, "From where this sun now stands, I shall fight no more forever." I watch the sun leaving me....and the shadow of this warrior falls back into the mountains. I touch the ground which caresses him....and weep for a man who believed in the goodness of others....who wanted nothing more than freedom....who was so great that an entire People walked those tortuous miles in freezing sleet and snows... who was never allowed to see his home again....and these words come strong to my heart to share with you... spoken from that sacred place: " We live, we die, and like the grass and trees, renew ourselves from the soft clods of the grave. Stones crumble and decay, faiths grow old and they are forgotten but new beliefs are born. The faith of the villages is dust now...but it will grow again....like the trees. May serenity circle on silent wings and catch the whisper of the winds." I turn and leave honor in my farewell as the shadows take him back....Now I shall miss him....even more. --------- "RE: Chief Ovid Calls for Action" --------- Date: Tue, 25 Jul 1995 22:06:17 GMT From: martin_burger@mindlink.bc.ca (Martin Burger) Subj: Ovid Calls for Action Newsgroup: alt.native Grand Chief of the Assembly of First Nations calls for country wide action to refocus treaty negotiations. The negotiating platform is disintegrating rapidly here in Canada and the public sentiment is swinging away from equitable settlements. The shift is the result of a general fear mongering media campaign and blatant divisive negotiating measures from the Federal Minister. Chief Ovid Mercedi has been a moderate voice all along and one that we could all respect including the Federal negotiators. Now he must dig for treaty progress updates through third party sources. Underhandedness is eroding hard won good faith and it will have lasting repercussions. When Chief Ovid Mercedi calls for this kind of action, it is all indicative the intolerable levels of futility. I predict most of the active negotiations will soon cease, and you'll start to see the country headed for turmoil with wide spread road blocks. I think it's time to relace the drum skin. Martin. --------- "RE: Poem: Passing Feathers" --------- Date: 22 Jun 1995 15:25:36 -0500 From: turtle@aicap.s21.com (Turtle Heart) Subj: Passing Feathers Newsgroup: alt.native in a small world along a narrow path a single feather can carry one complete human heart (Ancestor Song) 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: 95/07/21 00:20 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 30-August 5 IULAI (July) (Hinaiaeleele) 30 The joy of the spirit is everlasting. 31 The clouds lie upon the mountaintops like sleepy children. AUKAKE (August) (Mahoe-mua) August was the season when the ohia fruit ripened abundantly. 1 All are strangers when they come here, until the spirit of this land claims their hearts. 2 Life is the only true magic. 3 The summer sunlight is rich honey poured upon the flowers. 4 To hear the bright laughter of even one child's joy is to hear the world. 5 Through music, we are most nearly ourselves. (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, 27 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 From: Gary Powers Newsgroups: alt.native Subj: HEALING GLOBAL WOUNDS POW WOW Fourth Annual HEALING GLOBAL WOUNDS POW WOW Washington, D.C. 1995 Friday, 29 September 7:00PM-10:00PM Saturday, 30 September 1:00PM-10:00PM Sunday, 1 October 1:00PM-5:00PM +++MUSIC+++ +++DANCING+++ +++FOOD+++ +++CRAFTS+++ OPEN TO THE PUBLIC All Drums and Dancers Welcome No Alcohol, Drugs, Weapons or Attitudes ***On the Mall: Constitution Avenue, between 14th and 15th Streets, N.W. For more information, contact: Native Youth Alliance -- 1832 Park Road, N.W., Washington, D.C. 20010 Tel. # (202) 234-8631 -- Fax # (202) 234-8632 _DONATIONS ARE APPRECIATED_ =========================================================================== Powwows from _The Spike_ Aug 4-6 Philadelphia, PA 21st Annual United American Indians of Delaware Valley Powwow Info: 215-574-9020 Aug 5-6 Fulton, NY Powwow and juried art show. Info: 315-769-6428 Aug 5-6 West Greenich, RI American Indian Federation 63rd Annual Powwow Info: 401-231-0188 Aug 5-6 Mt. Pleasant, MI 10th Annual Little Elk's Retreat Traditional Powwow Info: 517-772-5700 ext 317 Aug 5-6 Cape Croaker Res. Ontario Chippewas of Nawash Annual Traditional "Family" Powwow Info: 519-534-1689 Aug 11-12 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 Aug 12-13 Harbor Springs, MI 4th Annual Ottawa Indian Odawa Homecoming Info: 616-348-3410 Aug 12-13 Tyendinaga Mohawk Terr. 4th Annual Tyendinaga Powwow Info: 613-396-2553 Aug 12-13 Clayton, NY 4th Annual Thousand Island Powwow Info: 315-434-9236 (days) or 315-446-9128 (night) Aug 12-13 New Odanah, WI 15th Annual Bad River Menomin Celebration Info: 715-682-7111 Aug 12-13 Charleston, RI Narrangansett 319th Annual Meeting and Social Info: 401-364-1100 Aug 12-13 Burlington, MI 10th Annual Leonard J. Pamp Memorial Powwow Info: 616-729-9434 Aug 12-13 Copiague, LI 15th Annual Paumanaukee Powwow and Native American Living Arts Festival Info: 516-661-7558 Aug 12-13 Shartlesville, PA 8th Annual Mountain Springs Indian Powwow and Festival Info: 215-488-6859 -------------------------------- From _Char-Koosta News_ Aug 3-6 Rocky Boy's Reservation,(MT) Rocky Boy's Celebration Info: 406-395-4272 Aug 3-6 Pine Ridge, SD 10th Annual "Gathering of Champions" Info: 605-867-5821 Aug 4-6 Wolf Point, MT Wadopana Traditional Celebration Info: 406-653-3576 Aug 4-6 Costa Mesa, CA 27th Annual Indian Center Pow Wow Info: 714-530-0225 -------------------------------- From _Southwest Scene_ Aug 2-3 Mesa, AZ "Empowering the Hero Within" Native Youth Conf. Info: 602-730-0164 (for registration) Aug 11 Gallup, NM Navajo Now-Kawano and Heisey Photography Info: 505-722-4209 Aug 19-20 Window Rock, AZ Miss Navajo Nation's Shoot-out, Men's Open Basketball Tournament Info: 520-871-6379 -------------------------------- From _Menominee Tribal News_ Aug 3-6 Woodland Bowl, Keshena, WI Menominee Nation Contest Pow-Wow Info: 715-799-4447 -------------------------------- From _Indian Country Today_ Aug 5-6 Northhampton, MA Honor the Earth Pow Wow Info: 413-253-7788 Aug 5-6 W. Greenwich, RI American Indian Federation 63rd Pow-Wow Info: 401-231-9280 Aug 5-6 Mifflintown, PA American Indian Powwow and Festival Aug 5-6 Mt. Pleasant, MI 10th Little Elk's Retreat Info: 517-772-5700 Aug 5-6 Big Grassy, ONT, Big Grassy River Powwow Info: 804-488-5614 Aug 7-12 Anadarko, OK 64th American Indian Expo Info: 405-247-6948 Aug 8-9 Gallup, NM Gallup Intertribal Info: 800-233-4528 Aug 8-10 Prince Albert, SASK Prince Albert's Powwow Info: 306-764-3431 Aug 12-13 Ashland, VA VNACC'S 4th Annual Pow-Wow Info: 804-64VNACC Aug 11-13 Wabeno, WI Forest County Potawatomi T.R.A.I.L.S. 12th Annual Powwow Aug 11-13 Lac Vieux Desert 14th Annual "Honoring our Elders" Traditional Powwow Info: 906-358-4226 Aug 11-13 Lower Brule, SD 1995 Kul Wicasa Ovate Fair and Wacipi Info: 605-473-5561 or 5562 ========================================================================= -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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), C. Stearn(forward of Public Record), Turtle Heart(Mending the Sacred Hoop with song poems), Brookie M. Craig, National Commission for Democracy in Mexico , Tom Wheaton, Charles Phillip Whitedog, Nicholas Wilson, Martin Burger, Mike Thee, Cyro Lord (Alpha CDC) via Rich Winkel via Carol Liu, Philip Edwards, Marie Fouche, Gary Armstrong, Gramma Feather Eaglerock, Dan David --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 27 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 = Original Sender: tiospaye@indy.net (Brian Pearson (Mato Oglaka)) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) S U N D A N C E Where: Crow Dog's Paradise / Rosebud, South Dakota When: Purification: July 30 through August 2 Sun Dance: August 3 through August 6 Who: Medicine Man: Chief Leonard Crow Dog Honored: Chief Archie Lame Deer Floyd Black Spotted Horse Olivia Black Spotted Horse Leo Chasing Timber Noah No Leaf Why: Dedicated to the present generation now living, especially those who are incarcerated, and to the unborn future generations. For more information, call (317) 897-7180 --------- "RE: Wounded Knee Bill" --------- Date: Fri, 21 Jul 1995 16:46:47 GMT From: marie_fouche@infozone.telluride.co.us (marie fouche) Subj: Wounded Knee Bill Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) This is some information that was sent to me today by Marie Not Help Him who is the President of the Wounded Knee Survivors Association. She sent me so much stuff that I'm going to have to post it all in sections. A bill is in subcommittee right now regarding Wounded Knee, and I will post this for all of you to read. We need some help, and I'm trying to start a letter writing campaign. More information regarding the campaign will come in further posts. Please spread this information to other listservs or friends who might be interested. Also, cc me on where this information goes, so we can keep tabs on it. Also, if any of you have any questions, I'll fax your questions to Marie so she can respond to you directly through my typing fingers. Here is Marie' statement to all of you. Blessings, Marie Fouche >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> "Sitanka led a band of Minneconjou from the Cheyenne River Reservation to the Pine Ridge Indian Reservation, the band of approximately 600 men, women and children were murdered on December 29, 1890 at Wounded Knee Creek by the soldiers of the 7th U.S. Cavalry, Custer's old command. The Minneconjou men, women and children are buried in one mass grave atop the very hill that positioned the Hotchkiss gun that took the lives of our relatives. As Lakota, we believe that we are all related; the four-legged, the winged, two-legged and the swimmers. That the land is sacred, but more sacred is the burial place of our grandfathers and grandmothers at Wounded Knee; the mass grave. As direct lineal descendants of the Minneconjou families that were murdered there, we continue to suffer and mourn the loss; the horrific taking of human lives by the white soldiers, remains with us today--it is very real and very clear, as if it happened yesterday. The murder of innocent and unarmed men, women and children was in gross violation of the 1851 Treaty, the promise of land, food and other provisions. The feeling of betrayal by the government and soldiers remains with us today...the promise of safe conduct was broken...Bigfoot and the Minneconjou were under a white flag of truce. After the murder, some of the Minneconjou returned to Bridger or Cherry Creek on the Cheyenne River. Some of the Minneconjou stayed on the Pine Ridge Indian Reservation, those whose parents and families were wiped out and had nowhere to go. Many of those who stayed, were young men and women and children who felt that they wanted to be with their parents, spouses or children buried in the mass grave. The Survivor's descendants are still alive and live on the Pine Ridge today, as well as on the Cheyenne River. The survivors of the Wounded Knee Massacre founded and formed this organization in the early 1900's, the oldest organization on the Pine Ridge Indian Reservation...they called it the Wounded Knee Survivors Association. The work and efforts of that organization are still the main focus and work of the present Wounded Knee Survivors Association today, that being the memorialization of the December 29, 1890 Massacre victims. The direct lineal descendants of the Massacre are the custodians, the ones who have every right to make the decisions regarding the burial place of their relatives. Much work was culminated in the numerous efforts to erect a proper and fitting memorial and monument to the massacre victims since 1890, one effort being the small stone marker at the grave site that was placed there in May 1903. No other marker has been placed there since then, presently the Wounded Knee Survivors Association has put a Bill together and is now in Congress....to protect the resting place of the Minneconjou who were murdered there, to interpret the history of the people who are buried in the mass grave, to educate America and the world properly from the viewpoint of the Minneconjou and the Lakota. These efforts and endeavors of the Wounded Knee Survivors Association are genuine and sincere in honoring the living survivors's descendants and paying respect to the relatives who were so wantonly killed by drunken soldiers of the United States 7th Cavalry. Killing our relatives was not enough inhumane treatment, their bodies were loaded like common wood onto wagons, piled on top of each other and then thrown into a large pit, trampled down by soldiers to make more room and then covered over with the very soil that was darkened by the blood of the Minneconjou as they lay dying. The burial did not come immediately, but days later; after the bodies and the belongings had been stripped by soldiers and curiosity seekers; photographs of the demonic work of the soldiers were taken and are currently being sold. Presently, the same exploitation is being carried on by our own people; from raising funds for buying much needed clothing, for emergency vehicles to buying a dialysis machine for a non-member. Our sacred ceremonies that the Minneconjou were slaughtered for are also being sold; the sweat lodge and healing ceremonies. The sacred songs are being recorded, the language is being recorded and sold. Let us pause for a moment and clear our minds and hearts and see what great harm we are bringing upon ourselves as well as others and to the memories of the Minneconjou who are buried in the mass grave, to the pride of the descendants of the Minneconjou and to the integrity of the tribes. I urge you to recognize the importance of honor and respect and to reflect upon the teachings of your grandparents. Mitakuye Oyas'in Marie Not Help Him, President Wounded Knee Survivors Association --------- "RE: It's Treaty Time (again)" --------- Date: Mon, 24 Jul 1995 16:10:49 -0400 From: cliu@queens.lib.ny.us (Carol Liu) Subj: It's Treaty Time (again)!!! Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Of interest to NATIVE-L subscribers. Carol Liu Queens Public Library, Jamaica, NY ---------------------------------------------------------------- Date: Sat, 22 Jul 1995 17:50:18 GMT Reply-To: Rich Winkel Sender: Activists Mailing List From: Rich Winkel Organization: Alpha Communications Development Corp., Aurora, CO. Subject: IT'S TREATY TIME (again)!!! To: Multiple recipients of list ACTIV-L IT'S TREATY TIME (again)!!! On April 2, 1995, without too much fanfare here in the U.S., the Senate ratified a United Nations treaty called the International Covenant on Civil and Political Rights (ICCPR) which had been in the political mill for 30 years. That's a long time to process a treaty, but it is not a record - there are many U.S./Indian treaties and agreements made in the mid and late 1800s which have never been ratified. This treaty was adopted by the United Nations in 1966, then signed by Pres. Jimmy Carter in 1997. The ICCPR places a responsibility on all signatory countries to practice human and civil rights for all its citizens and residents of that country in the areas of: 1. Criminal Justice 2. The Death Penalty 3. Women's Issues 4. Discrimination Based on Sexual Orientation 5. Immigration and Refugee Issues 6. Native American Issues 7. Racial Discrimination 8. Quality of Life Issues 9. Children's Issues Before anyone gets carried away and begins to insist on certain rights, it must be explained that the Senate ratified the treaty with many exemptions, saying that many of those rights are already guaranteed by the U.S. Constitution - then in the final paragraphs of the ratification document, the Senate, to cover all bases for insurance says that "the provisions of . ..the covenant are not self-executing," and further that "Nothing in the Covenant requires or authorizes legislation, or other action, by the United States of America prohibited by the Constitution of the United States as interpreted by the United States." This seems to say that all "rights" are already granted to citizens under the constitution. So, while ICCPR sounds so-o-o good, in a sense, things stay like they are: if you want your rights, you'll have to fight for it as always. Many non-Indian organizations who make a living by working in the field of rights and discrimination are wondering how the terms of this treaty can be used in court cases to enforce those rights, and they are already mapping plans and strategy to educate people, the courts, and the Congress about the Articles in the treaty. A larger and more important question has been raised by a U.S. State Dept. official at a meeting held on June 15: "Are treaties the law of the land?" If so, then this treaty, ratified by the Senate, should stand by itself as an instrument of justice for all. He then raised a second question: "Does it take implementing legislation for a treaty to be in force?" This second question was raised because of the language in the ratifying document which said, "Nothing in the Covenant requires or authorizes legislation prohibited by the (U.S.)Constitution..." In this treaty, there is a Native American section (6.,above). Several organizations which deal in Indian issues have been monitoring the treaty and have alerted other to what is happening. One is tempted to say, with justification, "of what use or importance is this treaty to American Indians? In this country, treaties are not worth the paper its written on. " The true story of broken treaties is a shameful chapter of U.S. history. Make no mistake - this ICCPR treaty IS important to Native Americans, especially so to Tribal Governments - because it could help establish the validity and legality of Indian treaties. It is an indisputable fact that Article VI of the U.S. Constitution does declare that "treaties are the law of the land." It is a fact that most tribes signed treaties which were never ratified by the Senate as required by that same constitution. But the U.S. took the land and resources anyway and put the Indians in "holding pens." If those treaties are null and void, it stands to reason that many tribes could foreclose (as any used car merchant would because of non- payment) on what is rightfully theirs. Under those legalities, the western Shoshone Nation rightfully owns all of the State of Nevada. (Chief Ray Yowell has already declared this to be so.) Likewise, the mighty Sioux Nation may still own their precious Black Hills. Under the constitution, as amended, the U.S. recognizes that the U.S. Supreme Court is the final arbiter of legal issues. In 1831 and 1832, the Supreme Court legislated against the State of Georgia who wanted to remove all Indians from the state. When the ruling came down, Georgia's Governor Jackson defied the court order and ordered his army to remove the Indians. If this removal was illegal according to the federal law, the Cherokee may still own Georgia. But now, fast-forward to the present and the ICCPR treaty. This may be the proper time to assert the legal sanctity of Indian treaties. The larger population of non-Indians are becoming concerned of the legality of the treaty-making process. They want the terms of this ICCPR treaty to be in force to make their own case for civil rights and their political weight can help to validate all treaties to the benefit of all Indian people. Webster's dictionary defines a "treaty" as "A formal agreement or compact, duly concluded and ratified between two or more states." In international law "states" is defined as "nations". The word "compact" is defined as "a covenant, agreement, or contract". There can be no official denial that over 550 treaties with Indian Nations have been broken, all because the Congress believes they can break treaties or terminate Indian tribes any time that they want to. But along with the treaty issue, there is necessarily the companion issue of: A) The sovereign power of the Indian Nations and B) The constitutionality of the plenary power over Indian affairs which the Congress has assumed. If the treaty-making process was legal at the time make and the treaties or Agreements recognized the sovereignty of Indian Nations, then the entire Plenary Power concept is invalid. If those contracts were broken (as we know they were) it gives Tribal Governments ammunition to renegotiate those treaties and agreements. It is necessary that this entire issue be brought out in the open soon, because if the young, rich Republicans now in power in the Congress are to carry out their six-year agenda, they must dump their trust respon- sibility and federal recognition for Indian tribes early on. In any dis- cussion of the treaty issues, it must be necessary to involve tribal members to develop a consensus because over the past few decades, the assembly of elected tribal leaders which have met with federal officials are a part of the problem. In several instances they actually signed away parts of the sovereign tribal powers and have cooperated with those officials in disregarding those powers. This is one reason why the Republican Contract On America now stands a good chance of destroying Indian Country in the near future. One notable exception to our negative view of present-day tribal leaders is Chairman Caleb Shields, of the Montana Fort Peck Tribes. He is one who has questioned the down sizing and streamlining efforts of the BIA and has insisted that they consider the wishes of the Montana Tribes. He is a strong leader. Grassroots Indian people and tribal members are encouraged to tell their Tribal Governments how they feel about this important time in our history. Write or call America's EAGLE and tell us if you think it is time for a national conference of Indian people to discuss our continued exist-ence as Indian Nations. This is too important an issue to leave the decision making up to any one group or to any one organization. (Reprinted with permission from: America's Eagle Magazine which is published by: Partners In The Environment a 501(c)(3) organization. Subscriptions: $24.00 per year (3rd class, US) Phone number voice: 1-703-550-2375 Phone number fax: 1-703-550-2473 ) This article is not an add. -- Cyro Lord ALPHA Comm. Dev. Corp. - DOMAIN cyrill@scicom.alphacdc.com UUCP {netcomsv,csn}!scicom!cyrill Endeavor to Persevere - Chief Dan George - ALPHA CDC FAX 1-303-360-9118 ---- Carol Liu Queens Public Library, Jamaica, NY 11432 718-990-0890; fax 718-291-8936 cliu@queens.lib.ny.us --------- "RE: Native Philosophy Professor Walking to Ottawa" --------- Date: Sat, 22 Jul 1995 18:11:33 -0400 From: pedwards@mail.foxnet.net (Philip Edwards) Subj: Native Philosophy Professor Walking to Ottawa Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Professor Dennis McPherson who teaches Native Philosophy at Lakehead University began a walk to Ottawa from Thunder Bay to ask the Minister of Indian Affairs if Native education is a priority for him as the Minister responsible for Indian Affairs. McPherson has made several public statements referring to the misappropriation of funds to run the Indigenous Learning Program at Lakehead University. He is trying to make the public and politicians aware that the funding presently being received is for developmental purposes and that neither the university or the federal/provincial governments have made a commitment to ensure the continuity of the Indigenous Learning Programs. There is one year left in the provincial agreement to provide funding. After these funds have been used up the universities are supposed to offer the programs out of their operating dollars since the "soft" funding will have been exhausted. McPherson has also gone on record to point out the racist attitudes of the university administrators and politicians toward aboriginal people. He has said that the president of the university in conversation with the Minister of Indian Affairs has said that "Indian education is too expensive and it's not worth it" and that, "That Indian can stay out on the lawn and rot." (in reference to his camp on campus). Dr. Rosehart, Lakehead University president was unwilling to reply to McPherson's allegations. Furthermore, according to McPherson, a security official at the university has said, " I know how to resolve this problem ... I'll go out there and put a tomahawk into his head" If you see Dennis McPherson you might want to walk a while with him to find out more about what he is doing. He should be in the Marathon, Ontario vicinity for the weekend of July 22/23 on highway 17 along the north shore of Lake Superior. Anyone requiring additional information can contact me ... I have been doing the videography since McPherson's camp set up june 15th. I have had numerous discussions with him. I have an unedited one hour video of an interview with Rosehart and McPherson and the video documentation continues. pedwards@mail.foxnet.net Live Well Die Well -- Philip Edwards pedwards@mail.foxnet.net Grassroots Coalition of Thunder Bay --------- "RE: Pocahontas, Why I Didn't Sign" --------- Date: 19 Jul 95 14:46:00 -0700 From: Charles.P.White@jpl.nasa.gov Subj: Pocahontas, Why I Didn't Sign -Whitedog Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) The following is very hard for me. I send it out for now because I don't feel too good about it. It's rather long to describe my position on Pocahontas. Maybe some feel like I do, maybe I'm in left field. Let me know privatly how you feel, maybe that will help me feel better, even if what you say may seem harsh. But alas here it is. --Whitedog ---------------------------------------------------------------------------- Why I didn't sign the Pocahontas Stereotype letter. As a supporter of the Indian Stereotype Awareness Project, it was hard for me to make the decision not to sign the letter concerning Pocahontas. I went to the movie. I purchased the CD sound track so I could read and listened to the words. I tried to listen with an extended ear. I did all this to make up my own mind about the animated film Pocahontas. What I've learned I will share with you. First off... to understand my position, you must understand how it is framed within my culture, or at least with how I was raised. There are something's in life I take a firm stand on. There are others that I just don't care about. There are even a few things in life I don't understand. And yet, there are a few things in life I so fully understand, that I can see the "black" and "white" of both sides. Understanding those positions, the Disney film Pocahontas is one of those things in life I think I understand fully. I see both the negative and the positive and for me I see the "gray" between the black & white. It's not a comfortable position, but here I am. How did I get to this gray zone? Being gray is very bad position, because both the "black camps", and the "white camps", see me as an enemy of their side and thus can't be trusted. So be it, but it is my position. A position of understanding. 1st) I respect Russell Means. As one of the first founders of the American Indian Movement, a traditionalist, activist, and all around gnarly guy, I have heard his words both in song (other than Disney) and in speech. I respect him. He stated in his email, "How can this be historically accurate, there's a talking squirrel in it." I could see, laugh, and admire the Indian humor in that statement. Yet, I'm still torn that whole story of Pocahontas was not told by Disney. Also, in a television interview, Russell Means stated, "Those that nit-pick this film to pieces, have lost the innocence of being a child. We (Indian people) are for once are the good guys." While I watched the film in the darkened theater, I remembered what he said and I tried to regain the child's eye, but alas I could not... or at least not totally. 2nd) A non-Indian friend of mine said, "I don't like all this Indian mumbo-jumbo. Willow trees don't talk." I'm always amazed at the things he says so I told him, "What are you talking about. Willow trees DO talk to me. Maybe you need to learn how to listen." This is not just a mute point of humor. There is a way of thinking about nature and listening to it. Yet many of us take life so seriously that maybe nature does stop talking to those folks. What a tragedy it must be to live in such silence. 3rd) I went to Toys-R-Us and almost fell off my feet when I saw an entire row filled with hundreds of Pocahontas toys and trinkets and gimmicks. There was so many items I won't even list them here. They were out of the "Barbie looking" Pocahontas doll (I wanted to buy one as a prop for my "Indian Stereotypes" talks). Kids with Mom in tow were grabbing stuff off the shelves and I just stood there for about a half hour trying to get a feeling for what I was seeing. Again, I was plagued with both a good and bad taste. Not like sweet & sour (because I like sweet & sour), this was more like uncomfortable & understanding. 4th) When I was in the theater watching the film, there was a Mother and Daughter sitting in the row behind me. During the movie, Mom would tell the girl little factoids about what is known about the real story Pocahontas.. At the end of the movie she told her daughter how John Smith returned and Pocahontas went with him to England, had a son and died there. She told her that she is buried there today. I could not help but wonder how Mom knew this. Did she know this before all the HYPE began? Did she learn this from the news magazines, the protests, or her own research? I could not help but think that maybe Disney was wrong about Pocahontas but in being wrong, more people learned more about Pocahontas through the controversy. Disney failed, but Pocahontas is remembered and that wouldn't have been if Disney had not failed. Vicious circle of catch 22. 5th) I also began to wonder how to tell a story without a villain. It seems, the better the villain the better the story. In my Ojibway legends and tales there are many MANY villains and monsters that torment the Anishinabe. Darth Vader (not an Ojibway tale) is one of my favorites and I have been known to say, "The force is strong with this one" and "You do not yet know the power of the Darkside Luke!" Does that mean I'm a Darth Vader wannabe? No. In the lyrics of "Mine, Mine, Mine" and "Savages" there are dark undertones of racism and greed. But are not these undertones real in life? Yes they are!!! I remember being stabbed in the 7th grade due to racial tension, so don't talk to me about protecting children from racism because YOU FAILED TO PROTECT ME! Maybe we should not ignore the racism by running from it but learn to teach what it looks like, how it sounds, and what it really is instead of hiding from it. The words, "What can you expect from filthy little heathens? Their whole disgusting race is like a curse. Their skin's a hellish red, they're only good when dead, they're vermin, as I said, and worse." Well folks... that is racism. I'll play that song for my children and tell them that they will meet people in their lives that talk and act that way. Some will do this from behind a smile. I will tell them that those people are ignorant of the Creator's laws, and have no respect for themselves. I will tell them to avoid those people and to take pity on them. I will tell my children to teach their children that these people will exist in their time too. If we remain aware of racism, then and only then does racism have a chance to die. In the other songs, "Steady as the beating drum", "Just Around the riverbend", "Colors of the wind", and even, "Listen with your heart", are words that do have meaning and inspiration. I would not mind my children to hear these songs and sing them too. 6th) Disney's exploitation makes me sick. Once they have the mighty dollar sign in their eyes they will prostitute anything to death. Are they teaching racial harmony with all the toys and trinkets? No. In fact, if there is any danger of nurturing the stereotypes is in the little toys of sailors and Indians, just another cut on the cowboys and Indians. The toys are not shown with the models sitting at the dinner table of two distinctly different people sharing food and stories, just little dolls holding guns and arrows. The true story is, the new settlers needed the help of the Indian people and it was freely given. But that too is missing from the film. So there you have it. The 6 reasons I have for not supporting this film, and for not blasting it. I tend to see this as a gray issue that is doing both good, and bad. I know there are those that can't see this duality but I can say this, "I'm glad someone told Pocahontas' story." It will help her memory live on even if it is not totally correct, it will inspire some that really care to research it more thoroughly. If I was a teacher, I would assign my students to study the cartoon, then research why it is inaccurate, or what did Disney leave out. That couldn't be done with dead air. If nothing else, the song "Colors Of The Wind" might just get someone, somewhere to think a little differently about their own arrogance. "Come roll in all the riches all around you, and for once, never wonder what they're worth." I support those that stand up against Pocahontas and all that signed the letter. It is their voices that is correcting the bad. The list of alternatives is excellent and was done with great taste and advice to promote understanding and education. I too still respect Russell Means. It is his voice that makes me live life lighter and not so serious. For standing in the middle, I confuse those that want to categorize me. Indeed I just see the gray and I choose to live my life in both the night, and the day. It might be poetic, but it's not a comfortable position. I guess I shouldn't have said anything. Then again, I see hope in my Ojibway prophecies that one day, both races will come to a position of understanding each other. --Charles Phillip Whitedog --------- "RE: Shunned Women of the Reserves in Canada" --------- Date: Fri, 21 Jul 1995 03:05:09 MDT From: gary@sparrow.ampr.ab.ca (Gary) Subj: Shunned Women of the Reserves in Canada Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) SHUNNED WOMEN OF THE RESERVES IN CANADA by Gary Armstrong Did you ever think Native peoples would discriminate against their mothers, aunts, sisters, or cousins? Well, ever since I was born, twenty eight years, there has always been a degradation of Native females in the city. Remembering back, in elementary school like most parents, my mother wanted a better education for her children. Just a little guy grade three, I over heard a principal and a couple of my teachers say, "ah she's just a screaming squaw, just having farfetched dreams of her children will one day become teachers and lawyers, all they will become is squaws and squatters like the rest of them... laughing." As a university graduate, teacher, and freelance writer, I remember this as if it was just yesterday. I just never understood why such people would have so must hatred against a little woman supporting five children by working two jobs. My cousins living on the rez would tell us to come back because no one would dare to treat us like that, but we stayed in the city, my mother had dreams of us becoming professionals and the city was the only place to receive post secondary education. The rez life was the holidays away from school. Mother would say, "summer time we are going back home." As a youngster I never heard of Native infighting politics or discrimination against our own people. I couldn't imagine my rez relatives discriminating against my siblings or I because of our mixed ethnicity. Doing such a thing during 1960's and 70's would be crazy. July 1995, not so crazy now for a Native to discriminate against Native females who are born on reserves, but moved off for education or other reasons. Here in Alberta, native & non-Native newspapers are having a feast in showing the shunned Native women of Canada. No, it isn't non-Native discriminating against Native, it's a few Native males with some political rez band-council power discriminating against Native women. In all the major newspapers in western Canada, many Alberta Native women who are considered Bill C-31, meaning Native women who have married non-Native men will still be considered status Native, are being discouraged and/or discriminated by their own band councils. In some disturbing accounts of sexism towards Native women, mothers and kokomes (grandmothers) are not allowed to step a foot on their own rez. Disallowed by a few Native band councils. Because of Bill C-31, federal legislation allow these Native women legally to return to their home reserves, but some band councils are ignoring federal law. Since Confederation, most Native people lobbied against the Indian Act's racist and sexist policies toward Native women. Finally, in 1985 Bill C-31 was passed, with little difficulty and rightfully so. Unfortunately, some of these individuals from the reserves who think they have "power" to say who is Native and who is not, probably have no idea that Native women in Canada have the highest rate of poverty, lowest educational attainment, highest suicide rate and death rate, highest rate of prostitution among women, highest drug and alcohol abuse, highest rate of victim sexual assaults, should I go on? Think about the stupidity of treatment toward Native females before 1985. Native women who married non-Native men lost Indian status. These women could not get benefits as their sisters or bothers or other rez relatives did. Such women were considered non- status Native, but when such women passed-on, their death certificates would indicate under the ethnicity box, NATIVE FEMALE. This was the only time they were considered Native. Indeed, very degrading isn't it. Now some Native men with some politically power would like the past to return. If you would like to know which bands (some) are treating Native women like so, please look through EDMONTON JOURNAL July 15, 1995 page A5. copyright (c) 1995 by Gary Armstrong Regards, Gary Armstrong gary@sparrow.ampr.ab.ca --------- "RE: Indians from a Past Life" --------- Date: Wed, 19 Jul 1995 18:51:52 -0700 From: eaglerock@eworld.com Subj: Indians from a Past Life Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) O siyo! We have all come across these *indians from a past life*, the most amusing of which are the ones with turquoise encircling every extremity, crystals in every pocket to keep them *balanced* and carved pipestone dangling from their ears; boasting about their sweats and their vision quests. If these two leggeds were truly *reincarnated indians* they would put their ears where their mouths are listen to the first nations. They fancy the beads and the buckskin, but turn away from the contemporary social problems and the continued oppression of the first nations. I've never met a *reincarnated native american* who died homeless in their ancestral land of alcohol poisoning in their *past life* -- the ones I've met were all either shamans or princesses back when *they* were indians. I believe that this is a *creative* extension and adaptation of the *art of denial* that came across that big water with all the boat people -- stowed right next to the casks of rum and whisky! You see, if you are a reincarnated pre-colonial native american: You do not have to share in the responsibility for the generations of federal indian policies designed and implemented to strip our families of our traditions, our languages, and our heritage. And you do not have to share in the responsibility for making changes or repairing the damage. In the culture of these newcomers to our turtle island: past, present, and future are chronological and linear. History can be rewritten and copywrited. In the circle of life: past, present, and future are spatial and connected as all things are connected. We are as much our history as we are our future. The experiences of the people before us are what they are and cannot be changed. The dominant culture has instituted a mind set that -- whatever is indian is *public domain* and free for the taking: The resources on the land held in trust for us, our traditions, our ceremonies; our sacred prayer sites . . . and some of these new agers have decided that our ancestors are free for the taking, too. The elders who teach me chuckle and call this what it is, foolish! I apologize if I have offended anyone. That has not been my intention. Please take these words in a good way. Gramma Feather Eaglerock, Ani Yunwiya (Cherokee) New to *the list* and at home on the rez in the land of the Anishinabe (Ojibwe) eaglerock@eworld.com --------- "RE: Reincarnation" --------- Date: Fri, 21 Jul 1995 04:09:34 -0700 From: cherokee@wolfe.net Subj: Reincarnation Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) O'siyo, I have read the many words here on the subject of reincarnation and see that many scoff at this thought. I thought that being a traditionalist and tsalagi registered tribal female elder that I might speak these words, though they are not as wise as many written here. The Tsalagi traditional belief is that there are four levels. One achieves these levels, and can be recalled back through the first three but upon achieving the fourth level, become "Immortal Beings" and cannot be recalled again. Most First Nations People know that the spirits of our Ancestors can live in animals and we respect this. To this day, the Yupiks (as do other Alaska Native Peoples) do not "spank" their children for they believe the spirits of their Ancestors lives in them. There are several examples of this in all First Nations Tribes. I understand that you speak and scoff of this in reference to "new Agers" but ask you to respect our beliefs...do not belittle those who might say they believe they lived before. There is no "guarantee" that one might NOT come back with white skin...or as a groundhog...or as a Crow..etc. As a traditional teacher, I know....strongly....that there are many who think they might be "crazy" for remembering some things from past lives. I have spoke to many. They do not come forth out of the fear of what often happens....they are ridiculed. I know a NA who lives at a sacred massacre site...who had vision of himself standing and fighting to protect the women, children and elders as they sought to escape. It was very strong to him...and he asked me..."Do you think I am crazy?" Of course he is not.... Many traditionalists refuse to teach outside our culture anymore for these reasons...People try to belittle our beliefs...scoff and laugh at them...Not many will teach the ways anymore because of this. I remind you that many religions believe in reincarnation...and that the dominant religion is a minority among them. The question was asked once of me..."Why do you think so many come back who were warriors and Chiefs?" I think it is because they have obtained to fourth level....and only those who were sacred and honorable could reach that level. Often, many how have spoken to me DO understand some of the language of their People and are bewildered as how this can be. I quote these words from our elders: "We live, we die, and like the grass and trees renew ourselves from the soft clods of the grave. Stones crumble and decay, faiths grow old and they are forgotten, but new beliefs are born. The faith of the villages is dust now...but it will grow again like the trees." Wado for hearing the words of a foolish old woman... Brooke Craig --------- "RE: Should Whites Write?" --------- Date: Fri, 21 Jul 1995 22:58:43 GMT From: shmohawk@tvo.org (Dan David) Subj: Should Whites Write? Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Sekon: I just came from a dinner discussion with a group of Aboriginal writers, actors, directors and one woman of Welsh, Scottish "and a little Indian somewhere" extraction. Two of those at the table were Ojibway, two were Mohawk (including myself), one was a mix of Mohawk-Okanagan from the west coast and another woman was Aborigine from Australia, a theatre writer. At some point, the discussion fell upon who should tell stories about Aboriginal peoples specifically whether whites should be allowed at all. It started with a question from an Ojibway writer-in-residence at a theatre school who said he had difficulty encouraging his white students to study plays about Aboriginal peoples. He said they felt the sting of accusations from Aboriginal people in the recent past about cultural appropriation, stereotyping and cultural erosion and so they tended to stay away from plays about Aboriginal peoples but also those plays written BY Aboriginal writers as well. He said no amount of encouragement could get them over the chill. One Ojibway writer said he used white characters in his works so he saw no problem so long as those white writers took the time to understand the stereotypes of the past and present and treated their subjects with respect and realism. The other Ojibway actor/director wanted to know where one should draw the line: could an Ojibway write about Mohawk characters? Should men write about women? The Mohawk-Okanagan actress/writer said whites shouldn't write about Aboriginal peoples at all until Aboriginal people had reached a level playing field with white writers; she meant achieving similar opportunities for access to publishers, producers, editors and audiences. The Aborigine woman said she felt it was a matter of control: who controlled the making of images and identity and that it was not Aboriginal or indigenous peoples so whites should back off until Aboriginal people felt secure enough (controlled their own identity enough) to relinquish some aspects of their own stories to whites. The Welsh, Scottish, etc. woman felt left out. Confused. Offended. She said she understood what people were saying but shouldn't Aboriginal peoples help whites understand even if this meant whites provided the bridge by writing about Aboriginal peoples. And she said she felt penalized by the sins of her predecessors. When, she asked, could she feel free enough from the guilt of the past to write about Aboriginal peoples? As a journalist, and a Mohawk, I said I strongly support free speech and the right of people all people to express ideas. I said that the students who not only stayed away from Aboriginal subjects but Aboriginal writers too were guilty of a far more pernicious and insidious evil self-censorship. And Aboriginal writers were just as guilty. While I maintain that there are some things too precious and fragile to allow whites to know and write about, I said it should be the duty of all writers to challenge such barriers. What really angered many whites, I said, was that they had written and produced almost anything they wanted in the past but they weren't used to the criticism of today; they couldn't stand Aboriginal people having the audacity not only to say their stories were fundamentally or factually wrong but a piece of romantic crap to boot. They can't stand the people "we are trying to help" saying "No thanks, we want to help ourselves."