Subject: nanews03.031 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 031 O o o o o O __/_ / ) (___/ / ( (___, 5 August 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; 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 "I am a Shawnee. My forefathers were warriors. Their son is a warrior. From them I take only my existence. From my tribe I take nothing. I am the maker of my own fortune. And oh, that I might make the fortunes of my red people, and of my country, as great as the conceptions of my mind, when I think of the Great Spirit that rules the universe. __ Chief Tecumseh, Shawnee +- -- -- -- -- -- -- -- -- -- -- -+ | 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! For the Sacred Hoop to be mended there must first be understanding. There is a LOT of greed and manipulation and anger throughout the Peoples of this, our Mother Earth. Make no mistake about that. There is a LOT of discord and misunderstanding and finger-pointing. This is true. There are also signs of understanding. Simple signs exist, not just the Great ones like Miracle, the White Buffalo Calf. One of these signs is a small, but growing, number of non-Indians who are starting to understand that some places are Sacred and should be left to those who hold them Sacred. The number of climbers at Devil's Tower declined by more than 1000 in June of this year, compared to last. The National Forest Service altered camping regulations in some places to lessen the impact on the bears. There are still graves being desecrated to make room for shopping malls, hate filled names that hurt and degrade like Squaw Valley (do they really not know what that word means?), and the stereotypical misuse of names; but there are signs of more understanding and there is hope. 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 - Things That Happen at Garage Sales - Conferences and Powwows - online - Big Mountain - Last Chumash Village Site Threatened - "God" & Other "Spiritual" Words - Hocak (Winnebago) - Looking for a Sweat - NA Speakers Panel - Kanesatake/Crisis in Leadership at Oregon State Prison - Kanesatake/Unseat Peltier - California Prisons Protest - "La Migra" Charts - Native American Resource Closing a New Trail of Tears - Call to Action: NPR and Leonard - Lawsuit Info Up - Poem: Aztec Poem - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Things That Happen at Garage Sales" --------- Date: Sat, 29 Jul 1995 07:09:10 -0700 (PDT) From: cherokee@WOLFE.net Subj: Things That Happen at Garage Sales UUCP email O'siyo! So..I called the Seattle PI and put in a ad...the weather person has assured we in TVLAND that there will be no rain...So here they come..like swarms of locusts...laughing...and things start disappearing but I swear..there is NOT A DENT in the stuff..Is it multiplying overnight? Grinning.. I am amazed at what people will buy...there is also a good side to this..Most of it is NA theme things...and people see that and then look at me..and hesitate..but get the courage up...and ask me about NA things..So I am selling and teaching..SMILE...what a concept! I should have thought of this long ago...grin. So..I am the cause of the major traffic jam in our area cause people don't want to leave..they want to stay and talk and they're asking me all kinds of questions..So I'm serving coffee, talking, taking money and the street dept, who is fixing the leak outside on the street sees the traffic backing up...cars everywhere and comes up to see what is going on...laughing..I serve THEM coffee..they look and buy and they stop to talk...so NOW I"m responsible for the work stoppage for the Seattle Water Dept also... YEs...I am GUILTY your honor...laughing...I can see that coming next...grin Shall we all gather our Visa's and get SM out of jail for having a gathering without a permit? Laughing All in all...in case you can't tell...I'm having a GREAT TIME doing this..and meeting all kinds of nice people with good hearts... A beautiful thing happened...I had a stuffed toy wolf...someone gave him to me a long time ago as I"m from the wolf clan...I saw this poor family come up and this small child..about 4...kept looking at this wolf..but dared not even DREAM to ask for it...Her parents were busy looking at things and I watched this child just stand and stare at this wolf..desiring it so very much. Well....sigh....You know wapani....So I went over to her (I had NA beads in my hair and a blouse on with beads) and knelt down and told her my Indian name...She said.."Do you know Pocohontas?" Laughing... So..I thought to myself...Here is a Dreamer....and I cherish them so very much..smile... I said, "Oh yes...She was a great leader among my People...Very, very honorable..Do you know her too?" She just lit up.... Started telling me all about P....smiling...I said...You know...I am from the Wolf Clan of the Tsalagi..The cherokees.. and we love dreamers...Are you one of those? Are you one who dares to dream and believe in the goodness of others? She looked very solemn at me and seriously shook her head yes that indeed she was and I said..."This is very honorable then...and I must give you a special token to always keep and cherish." I handed her the wolf...and her little eyes lit up like stars....Her parents had been watching the exchange and were smiling so I knew it was alright to give it to her. I handed it to her and said...You must always give him lots of love..and cherish him...for he is a dreamer to...Will you promise to do this? She nodded up and down so I said..VERY GOOD...You are of good heart and I know Pocohauntus would be so proud of you....smile... Perhaps..that seed planted in that child will grow someday and she will remember always to dare to dream and cherish that...smile.. The lesson is this...What we do and say today will affect seven generations from us...smile...I just wished to share that with you today...HUGS! --------- "RE: Big Mountain" --------- From: mdb2@dana.ucc.nau.edu (Malcolm D. Benally) Subj: Big Mountain Date: 31 Jul 1995 17:15:00 GMT Newsgroup: alt.native Here we are on the internet wanting talking about serious issues concerning Native Americans, yet we get a bunch of weirdos looking for Shamans who end up degrading Native American spirituality. Recently, there was a youth council created at Big Mountain called the Dine Youth Council. Many of the members are affected by a federal law that prohibits them to live on their ancestral lands. A 1974 Fed Govt Law, PL 93-531 partitioned the lands to the Hopi Tribal Council. After the land was partitioned to the Hopi Tribal Council, 10,000 Navajo Families were forced to relocate. In 1974, many young Dine people who have become adults were excluded their religious and ancestral rights to remain the land. Today, the Dine resistors who remain on their lands are fighting a whiteman's system to assert their religious rights to remain on the land. There are many traditional Hopi's who support the Dine struggle, since it is well known that the Tribal Councils only want to sell the land for strip mining of coal. The Dine youth Council recognizes the fact that there are many nations who are in the same kind of struggle against genocide. It came up as an idea to bring Hopi Youth and Dine Youth and other younger Natives together to talk about various Native issues and indigenous struggles in Big Mountain at some point in the future. Perhaps such a gathering could create something similar to the AIM formation of the International Indian Treaty Council in South Dakota a few years back... We, the younger generation need to get together and rethink our stance on many issues which concern us a Red Nation. We need to make a stronger stance to support our Lakota brothers, our brothers in Chiapas, and many others who are involved in the struggle against cultural genocide. Today many Native organizations like UNITY and AISES are good, but they would rather sit in a fine hotel in some big city. Why don't they seriously consider a youth gathering in Big Mountain or in the Black Hills and meet with the elders. It's fine to sit in a Hilton, sipping iced tea and weep and tell our life stories, but it also looks like a big sell out in the eyes of the dominant society. So, where ever a red brother be, grow your hair long, raise your fists to injustice and seriously think about this. Any response welcome. In the Spirit of the Red Nation, Malcolm Benally --------- "RE: "God" & Other "Spiritual" Words" --------- Date: Sun, 30 Jul 95 08:59:06 -0500 From: pgiese@gold.tc.umn.edu (Paula Giese) Subj: "God" & other "spiritual" words (importance of language) UUCP email This info comes from quite a lot of elders (mostly Lakota) and is "merged and blurry" around the edges. Usually we were discussing why you have to "interpret" and cannot translate "from Indian". It's because the whole conceptual framework is differnt. English "translations" of Indian spiritual words are not reliable for most any native culture/language, because they tend to have been made by Christian missionaries. Even if these missionaries spent years learning the language (usually they relied on some very acculturated "translator") they forced the meanings into the Christian molds. They were interested in how to "preach in Indian" not in preserving or even understanding the often quite complex philosophies they simply considered "heathen errors". "Tunkashila" is correctly "translated" as "grandfather" but not as "God". However the translation simplifies the concept. There is the connotation of "tunka", rock in the word, he is the "earth grandfather" the "first" (the rocks), the foundation on which the whole rest of the world exists and all life depends on it. But he is kindly, a guide and teacher like your real grandpa. To "interpret" the word, you almost have to give a whole philosophical essay, not a single word. "Wakan Tanka" is often translated "god" or "heavenly father". But this is wrong. We (the Lakotas who told me) say "Great Mystery" as the best you can do in English, but there is much more to it that you would have to write a whole book to interpret just these words. "Takushkanshkan" is sometimes just translated "sacred" but it definitely means a " sacred wind or air or breath of life and spirit." It's another one that there's a whole philosophy "packed" into 1 word, which would get pretty long when you try to express the actual meaning in English. "Ishpemming" is an Anishnabe word that has been translated as "heaven" ever since Bishop Barraga wrote his dictionary for missionaries in the 19th century, but this is not right. Originally it contained the idea of "north in the sky" the pole star and milky way (galaxy) the spirit's silver road (which was formed of sparks scattered by Mainguns, Little Wolf, brother of nanabozho, so all of that's included there too--another book you have to write to "translate" a single Indian word). For individual people's spirits, I think this might be quite different culture to culture, but both Woodland and Lakota elders seemed to agree that in life there are several different words to designate "a person" depending are you focussing on the body, the spirit, the "appetites and emotions" or the mind, intellect. After death, these parts of a person separate. A "ghost" is left behind, and (some say) is made out of the appetites-emotions. The ghost is generally bad because when these are not controlled by mind, spirit and even body (which simply returns to earth, air, water, plants, other animals) the bad ones like greed, fear, hate tend to take over. These aren't "bad" in life, if held in balance--if we had no "greed" we would never "go after anything"--would starve. If we had no fear, things actually dangerous would soon wipe us out, etc. But after death, nothing balances or controls these parts, so ghost-remnants are bad. Most that I have heard say "spirit goes on, we don't know where really, though there are various stories about it that might be true or might not be." All of this (which I think is fairly accurate even if blurry) is very different from a "WestCiv" language-and-conceptual framework where words like "god" and "spirit" have *their* meanings. Also, the people who I had these types of discussions with were mostly Lakota, and Anishnabe, and some Northern Cheyenne people. I'm sure with other cultures it would be many differences. What seems to me most important is these words don't have a simple 1-1 meaning with "a word or short phrase" in English. It goes the other way, too. "Apple pie" is short in English, and its "simplest" Anishnabe word is pretty short ("Apples wrapped up"), but that *word* gets longer and longer as "particles" of meaning go into it (it is still a word, not a sentence) containing more and more specific instructions for making Apple pie. Some of these "pieces of meaning" like to others that "branch off" into raising Apple trees, and others branch "sideways" into berry pies, which connects through "berry seeds" into "sacred seeds" (which is beads), which threads around through "how to dry and drill holes in various seeds". Anishnabe language is a network of meanings, all connected up, much more so than English and I think more than Lakota too. If one were able to go back far enough--and this might be easier for Cherokee than many other tribal cultures because of the independent invention of writing, the newspapers and other publications done by the people themselves, etc.--you might find there were many words expressing subtle shades of meaning and interconnections with other concepts. That would be really impossible to "translate" into English, have to be interpreted, and the interpretations might be long. A contemporary example of the difficulties is to be found in (real, not pop) science and mathematics. Not only do you have to jawbone, point, diagram etc a lot to "explain many fundamental concepts, but really there is a whole language (mathematics and its applications within the particular discipline, plus the special vocabulary of that disci;line) that have to be learned, that's what the pointing, jawboning, examples, etc. are all about. The concepts translated into "everyday" language don't make sense any more. "Something cannot both be and not-be at the same time in the same manner or condition," sorry Aristotle, yes they can, and the discipline of studying those things is quantum mechanics. Or "kinds of infinities", "fractional infinite dimensions" etc. Without their languages (math) those are empty words. Those languages are artifacts, constructed for the purposes of their various scientific disciplines. But the importance of language for 'complex conceptual meanings" is well demonstrated by them, and the importance not of artificially preserving but really learning Indian languages is highlighted. +______________________________________________________________+ | ,__, (* Who? whoooo? | Eniwek gaye nin, ko-ko-ko-koooo,| | (0;0) | Ningosa nejike wubinanin.... | | ((\ /)) Paula Giese | But Owl felt sorry for me. | |==`\w=w/'== | Gave me her name. So I no longer| | pgiese@gold.tc.umn.edu | Fear her, when I'm alone. | *--------------------------------------------------------------* --------- "RE: Looking for a Sweat" --------- Date: 25 Jul 1995 11:57:31 -0500 From: nrhodes@mmc.mtmercy.edu (Nancy Rhodes) Subj: Looking for a Sweat Newsgroup: soc.culture.native This argument is being waged in most every forum I read that deals with the topic of American Indians. Spirituality can't really be taught. It is a belief in something you can not prove. It has no set structure except what each believer brings to their life. In trying to fit in, I tried to become a Christian. I would try to follow the path diligently laid down by those before me. I worked hard to learn the lessons but I ultimately failed since I really did not believe in the items being taught. Outwardly, I looked like I was being successful in acquiring the belief. Inwardly, I was struggling to maintain the outward appearance. Ultimately I failed since I did not believe. If a non native is in tuned with the red road, then it will happen for them. One part of living with one's spirituality is learning patience. You can't force spirituality into a time schedule. Sometimes a seeker needs to practice patience. I always recall the saying 'When the time is right, the teacher will appear.' At times I have felt impatient, wishing I could hurry the process because I have felt I have lost valuable ground by being on the wrong pathway for a couple of years. When I back off and focus on other areas of my life, the teachers have appeared to help me further my way of approaching their spirituality is a prepackaged set of rituals and ceremonies that can be bought from the shopping network channel. Many approach this topic most disrespectfully. If you believe, then nothing will prevent you from benefiting but if you think there is mystical powers that you can get from studying NA spirituality, then you will be sadly disappointed. The idea of you have the right to force yourself into the spiritual practices says there is much you need to learn. Spirituality can not be forced. It also is not instant, even though knowledge appears instantly at the stroke of a key. Some spiritual lessons take years to learn and understand. It is not for the weekend, it permeates through all of your activities. Most who want to avail themselves of NA practices are unwilling to make the equal commitment of helping the tribes with their struggles. It is selfishness to want to receive without paying respect to the tribes. It is wrong for one to be expected to pay a set amount for spiritual guidance and yet when it was within the NA community, the seeker freely gave what was needed. They brought food to the ceremonies to be shared afterwards with everyone, or they had a giveaway to show the depth of their appreciation. It was something of practical value. Even in the Indian communities, the teacher could refuse to take on a student. This might be a sign there is another path they perceive you are to follow. Is that wrong? No. It is recognizing that not all paths are the same and that we need to follow the path that is right for each of us. When I try to live my life according to other people's expectations, everything seems to fall apart. When I give in to what is my path, things happen that I find amazing. I develop in many ways that I would not have expected but find important to meeting the obstacles in my life. So those of you who feel you have the God given right to practice NA spiritual practices, reflect on how that attitude might hinder your achieving that which you most vocally profess to want. Are you approaching the area as a humble individual or do you charge in arrogantly with no respect. sincere and your mind is open, the teacher(s) will appear when you are ready for what you need to learn. If the person seeking the sweat in Denver was ready for a sweat the opportunity would have presented itself without his having to advertise for it. I also got the impression the person was out to experience a sweat because it is COOL. The power of the experience is lost when you have it before you are ready. --------- "RE: Kanesatake/Crisis in Leadership" --------- Date: Thu, 27 Jul 1995 10:44:59 GMT From: bf145@FreeNet.Carleton.CA (Allen Gabriel) Subj: Kanesatake Newsgroup: alt.native Crisis in leadership Jacques Parizeau, Herb Gray, Ron Irwin, Jerry Peltier and Robert Gabriel: all are spokespersons for various levels of the Canadian government. They do not speak for Mohawks living in Kanesatake or anywhere else. The band council, a colonial instrument forced on the community by the Canadian government along with its Indian Act, has no real or moral authority over the governance of Kanesatake and its citizens. How ironic it is that each of these men is claiming that Kanesatake is not their jurisdiction today when, five years ago, they were willing to bring in the army to establish their jurisdiction over this same land. Somehow I think they will feel rather differently again when the marijuana problem goes away. The imposed Grand Chief, Jerry Peltier, while claiming leadership, professes not to have known anything about the pot fields until the media reports of a few days ago. He also said that the properties concerned belong to the federal government, and he has no jurisdiction to get involved. Contrarily, band councillor, public security director and Peltier's right-hand man, Robert Gabriel, says they found out in late June, and destroyed about 20,000 marijuana plants on some of that same federal land on July 1st. They video-taped the destruction of these plants and Peltier acknowledged that he was advised of the tape's existence by Gabriel earlier this month. It is also odd that Peltier "knew nothing about this" when everyone else in the community admits that it was common knowledge. The Grand Chief has also said that, if people have known about this for two years, they should have gone to the media earlier (note: gone to the media, not to the Grand Chief). Apparently forgotten was the press conference Peltier held earlier this year to refute charges made to the media by members of the community. The truth of the matter is that Peltier, and members of his council, have been protecting individuals as they have engaged in all sorts of activities that are disruptive to our community and to our neighbours. He has said they, "are exercising their inherent right to trade." The farcical game of ping pong we've been witnessing over the last few days conveys the message: hear no evil, see no evil, anything requiring the taking of responsibility is someone else's job. Is this leadership? What kind of leaders know nothing about what is going on in "their community"? Silence is collusion, and is particularly galling when the people remaining silent claim to represent good and transparent government. Peltier's carefully choreographed naivete barely conceals evil, cowardice, greed and self-interest -- traits not well-respected in traditional Mohawk culture. In fact, if these attributes came to corrupt, and drive the conduct, of a Roiane (Chief) after he was condoled, they would lead to three warnings and his removal. Peltier says he and his council were not elected to become policemen, they were elected as politicians. I say we don't need politicians. We need Rotiianeson (Chiefs). Captain Peltier and the officers (members of his council who back him up) of his sinking ship are men who are willing to throw the women, children and Elders into the water for the spaces in the best lifeboat. They lie to the federal and provincial governments, they lie to the media. Most importantly, they lie to the people they claim to represent. Kanesatake is not only a place where huge marijuana fields are growing to make a few people rich. It is not only a place where guns and barricades caused two nations to make a stand. It is a community where people are trying to heal and grow. They're doing their best to make their community a better place, a safe place. This is not easy to do when you live in a fish bowl, when every move is examined under the cynical microscope of Canadian politicians and certain radio talk-show hosts. The people in Kanesatake are trying to get out from under the yoke of the Canadian and Quebec governments. And Peltier is doing his best to keep them there. But he lives in a world of fiction. What is real? These lands are Mohawk territory. They have never and do not now belong to any part of the Canadian government. How can any Mohawk have confidence in Peltier's ability to negotiate a settlement to the land issues when he gives away the farm? His comments in the last few days could be detrimental to our historical position -- that this is Mohawk territory, it always has been and always will be. But his current position on the status of our, Mohawk, territory is consistent with the way he has handled things from the start. The Memorandum of Understanding he signed with Michel Robert clearly shows Peltier's personal agreement that the federal government acquire available third party interests. He is negotiating from an incorrect and corrupt position -- that our land does not belong to us. But then, it is important to note that Mr. Peltier doesn't have the historical and traditional perspective of any of the Mohawk communities. He is from Wikwemikong, Ontario. Is this Peltier's vision of "self"-government? To run, crying, to Ottawa every time he falls and scrapes his knees, or every time he gets his head stuck in the banister. It is absolutely true there is marijuana flourishing in Kanesatake. It is also true that those individuals who have vested interest in the continuing of this and other illegal activities, as well as the proposed casino, are the same people who claim they have had no knowledge of these dealings which take place, quite literally, in their own back yards. What will they do to protect their vested interest? They will sell their sovereignty. They will form policing units which will promote certain individual interests over the good of the community. Where's the courage and integrity? It's in the true leaders of Kanesatake -- those who didn't get involved in the pot, or other activities. It's in the women who first spoke out. These are the people who deserve the time and attention, and the support of those willing to help build this community. --------- "RE: Kanesatake/Unseat Peltier" --------- Date: Mon Jul 31, 1995 at 18:51 EDT From: Suzan Horovitch (a.horovitch@genie.geis.com) Subj: Unseat Peltier GE Electronic Mail There is a meeting tonight in Kahnesatake by an influential group of Mohawks in an attempt to unseat the chief, Jerry Peltier. Only one week ago Jerry Peltier told reporters that he didn't know anything about marijuana growing in this community, guarded by armed teenagers, even though a number of community members went to him as far back as last November to do something about it. The growing of marijuana in the area was an open secret to even outsiders like myself as far back as July 94! Jerry Peltier has not been seen in the community for the last 5 days. The negotiations with the Peacekeepers for the Friday night cleaning up and then the very delicate negotiations which allowed the provincial police into the community without violence on Saturday was done by Chief Billy Two Rivers of Kahnawake. It was also left to Billy Two Rivers to explain why the SQ found much more growing than did the peacekeepers. (helicopters and specialty cameras). The people meeting tonight say there is a vacuum of leadership in the community. The Office of Chief of the Band council is an office created by the Department of Indian affairs and is not recognized by the majority of the community. They want the hereditary chief... Clarence Hindman to be recognized as their chief. The band council... a colonial instrument forced on the community by the Canadian government has no real or moral authority over the governance of Kahnesatake and its citizens. Last week.. each of the three levels of government, Federal, provincial and Band council claimed that the pot fields of Kahnesatake were not within their jurisdiction. It seemed said that five years ago, they were willing to bring the army in to establish their jurisdiction over this same land. According to a statement by Allen Gabriel in the Gazette "Peltier's supposed naivete looks disturbingly like a pose to conceal green and self interest - traits not well respected in traditional Mohawk culture. In fact, if these attributes came to corrupt and drive the conduct of a roiane ( chief) after he was poke to, they would lead to three warnings and his removal. Peltier says he and his council were not elected to become policeman , they were elected as politicians. I say we don't need politicians. We need Rotiianeson ( chiefs)" There are a large number of people in this community who are trying to heal themselves and their community. Gabriel feels these are the people of courage and integrity who need the support of the community... the woman who dared to speak out and bring this problem to a head last week. Now they are meeting to see if they can solve the leadership problems in the community as well. --------- "RE: "La Migra" Charts a New Trail of Tears" --------- Date: Tue, 01 Aug 95 13:23:11 EST From: gwelker@mail.lmi.org Subj: "La Migra" Charts a New Trail of Tears (fwd) UUCP email "La Migra" Charts a New Trail of Tears By Patrisia Gonzales & Roberto Rodriguez "You're late. The rooster crowed all morning. I knew you were coming." Trini, a curandera, or healer, opens the screen door to her old farm. She lives not far from Hillsboro, Texas, where around 1919, a black man was burned at the stake by a mob. We met Trini a few years ago, while driving down a country road that's no more than a scratch in the earth. A handwritten sign that read "TAMALES" caught our eye. And that's how we ended up talking about the message of the rooster's crow, finding miracles in candles and, of course, her famous tamales. Trini's tamales have been known to attract people from as far away as Dallas to these black lands where sweet corn grows tall. "Tierra caliente, " Mexicans call it--or "hot earth." Ever since she was a child she's also had the gift for divining. She once found Spanish gold buried under a stick. These days, white farmers sometimes ask her to show them where gold is buried on their land. They say they've seen lights dancing on the earth at night--a sign of buried treasure. But Trini refuses--for reasons rooted deep in American history--"because of what the white man did to the black man, and for taking the land from Mexico." Trini's people have been here since before there were six flags flying over Texas. Her grandparents were Cherokee and Mexican Indians who liked to eat on the floor and asked to be buried in a mountain when they died-- -the Indian way. Trini's skin is as brown and red as the earth. She looks like she's always been here. And at age 72, she can't remember a time when her relatives weren't here. Though she was born in these parts, she doesn't speak English well, and cannot read nor write. In other words, Trini would be a prime suspect for la migra--border patrol agents who constantly search for "illegal aliens"--even hundreds of miles from any border. If Congress has its way and adopts a national ID card for everyone, it is people like Trini who will be constantly asked to produce it. In a great irony of U.S. history, the true natives of this land have become the immigrants. People who can trace their ancestry back the farthest are stopped and questioned because "they look Hispanic"--meaning they look Indian. Canadian or European immigrants, though, are not hunted down by la migra in this way. To us, then, our nation's immigration policy is simply a continuation of the Indian removal policy of the 1800s, when Indians were removed from their lands and forced into Indian Territory. During that era, Native Americans were forced to walk the Trail of Tears--some 600 miles without food or shelter--to Oklahoma, which became a deportation center, according to Antonio Bustamante, an historian at the University of Arizona. Many fell along the way. As Bustamante says, "There were many trails of tears for each group that was removed." Today another trail of tears exists. People indigenous to the Americas are being removed again--through deportation. Mexicans and Central Americans going north to the United States die in boxcars, car trunks, crawl across mountains, and trust the rivers and deserts with their lives. They must risk this hazardous journey because U.S. laws have made it a crime for them to work here, and have branded them as criminals not worthy of human rights--in a land that was formerly theirs. And a man can still go free for shooting a Mexican in the back--as U.S. Border Patrol Officer Michael Elmer did in 1994, after killing an immigrant and then burying his body in the desert. In indigenous culture, migration is part of a people's evolution and spiritual journey. Certain places are deemed sacred because a people once passed through there. In ancient picture books that show the founding of Mexico, migration was depicted symbolically as footprints leaving seven caves, an area which many believe to be the present-day Southwest. Some Mexican Americans feel they are hated by "gringos" because their Indian faces are reminders that they once owned the land--that they were dispossessed and made illegitimate by an unjust war. Like Trini, Mexicans and Central Americans are not immigrants. They have the land written on their face, the age of the land etched in the deep color of their skin. And the Hopi of the Southwest say, they are just following their right to return home. And they still leave footprints in the desert. Source: MCLR List, 22429bsc@msu.edu (belinda cook) [Rodriguez and Gonzales can be reached at: (915) 593-2387 P.O. Box 370394 El Paso, TX 79937 or XROBERTO@AOL.COM] --------- "RE: Lawsuit Info Up" --------- Date: Thu, 27 Jul 1995 09:23:32 -0700 From: "Peter P. d'Errico" Subj: Lawsuit Info Up UUCP email Please check out the pages at the URL shown in the attached notice... thanks! Peter -- Peter d'Errico voice: 413-545-2003 Legal Studies Department fax: 413-545-1640 University of Massachusetts/Amherst 01003 derrico@legal.umass.edu web page: http://hanksville.phast.umass.edu:80/~native/pde/ ======================================================= ++ INFORMATION RELEASE FOR INTERNET **** Thursday, July 27, 1995 ++ AMERICAN INDIAN RELIGIOUS FREEDOM IN PRISON - LAWSUIT REPORT A preliminary injunction in favor of the inmates has been issued in a lawsuit filed on behalf of a group of inmates who are part of a Native American Spiritual Awareness Council in a Massachusetts prison. The case is Trapp, et al. v. DuBois, et al., Massachusetts Superior Court (Worcester, Civil No. 95-0779). On May 12, 1995, after a hearing on plaintiffs' motion for preliminary injunction, the Court, Justice Diane Kottmyer presiding, issued an order permitting the use of headbands along with other sacred items and permitting inmate participation in the Native American Spiritual Awareness Council subject only to the approval of "an outside spiritual advisor or sachem." The Council maintains a weekly Circle and other practices associated with American Indian spirituality. Among their spiritual teachers are medicine people in the area, including Slow Turtle and Medicine Story. The Circle has been in existence at the prison for more than five years. Plaintiffs' complaint alleges an ongoing pattern of substantial discrimination against and burden upon their free exercise of religion, willfully and maliciously imposed by various administrators of the prison system. At one or another time, articles of spiritual significance (pipes, headbands, drums, etc.) have been confiscated as contraband. Inmates who are not members of federally "recognized tribes" have been told they cannot participate in the Circle. The complaint is supported by affidavits from the lead plaintiffs (Chief and Sub-Chief of the Council) and from Slow Turtle. The lawsuit states claims based on state and federal constitutions and statutes, including the 1993 federal Religious Freedom Restoration Act. We argue that prison administration knowingly violated religious freedom and intimidated inmates who expressed an interest in Native American spirituality. We also argue the beneficial effects of the Circle for inmates and for the institution, in order to prove that these practices do not threaten the security of the prison (one of the factors typically considered by courts in such cases). The case continues, as plaintiffs move to enforce the court's order throughout the prison system and to prepare further motions preparatory to trial, including a motion for a speedy trial. The trial docket of the court is about three years backlogged. Plaintiffs' attorneys are Peter d'Errico, William Norris , and Robert Doyle. We are interested in hearing from anyone with information that may aid in the presentation of the case. We have made documents from the case available on the World-Wide Web at the following URL: http://hanksville.phast.umass.edu:80/~native/pde/trapp To contact us directly: derrico@legal.umass.edu, wnorris@legal.umass.edu --------- "RE: Poem: Aztec Poem" --------- Date: Wed, 26 Jul 95 17:03:36 EST From: gwelker@mail.lmi.org Subj: Aztec Poem Aztec Poem Like a quetzal plume, a fragrant flower, friendship sparkles: like heron plumes, it weaves itself into finery. Our song is a bird calling out like a jingle: how beautiful you make it sound! Here, among flowers that enclose us, among flowery boughs you are singing. Madison, WI 53708-8306 Email America Online: EarthWINS Permission given to reprint by author. --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/07/29 17:34 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 August 6-12 AUKAKE (August) (Mahoe-mua) 6 Your spirit will lead you to those you were meant to know. 7 Take time to look at clouds and sunsets and the beauty of nature. 8 Make your mind a quiet place of peace and solitude. 9 No truth is ever absolute. 10 The orchid embodies the perfection of diversity. 11 Never be afraid to experience life. 12 The song of the ocean is captured forever in the tiniest shell. (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, 3 Aug 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: BrentMD@aol.com American Indian Chamber of Commerce of Arizona Flagstaff Organizing Meeting Monday, August 7, 1995 7:30 A.M. to 12:00 Noon Little America Hotel Flagstaff, Arizona (RSVP for FREE Breakfast) Window Rock Organizing Meeting Tuesday, August 8, 1995 11:30 A.M. to 1:30 P.M. Navajo Nation Inn Window Rock, Arizona (RSVP for FREE Lunch) Tucson Organizing Meeting Monday, August 14, 1995 1:30 P.M. to 4:00 P.M. Pima Community College District Offices Community Board Rm (105), Bldg. C 4905C E. Broadway Tucson, Arizona For More Information call Norm Begody @ (520) 748-4906 Purpose The purpose of these meetings is to organize a statewide American Indian Chamber of Commerce. All American Indian Professionals and Business Owners are welcome to attend. The Small Business Development Centers (SBDCs) are partially funded by the U.S. Small Business Administration under cooperative agreement #5-7770-0003-03. The support given by the U.S. Small Business Administration through such funding does not constitute an express or implied endorsement of any of the cosponsor(s) or participant(s) opinions, products or services. ========================================================================= Sender: owner-eirp@listproc.wsu.edu From: EIRP News Subject: Reminder about the EIRP Conference Here's a reminder of the upcoming EIRP conference. -pablo ------------------------------------------------------------------------- [snip] ...announcement regarding EIRP Conference in November. [We] Want to encourage participation. [We are] Planning some terrific workshops, grant writing, storytelling, 4-H, ag and livestock, volunteer management training and marketing. Something for everyone. On our registration material that went out. Slight error on guest meal fees: no charge for guest to attend receptions (IAC and SWIAA are hosting these). If guest would like to attend banquet ($20.00) tour and lunch ($10.00) Full Breakfast (Monday, November 6th) $11.50, Continental Breakfast (Wednesday, November 8th) $8.50. Sorry about the mistake. Hope we have a good turnout. Thanks for all your help. Elaine ---------------------------------------------------------------------------- 3RD ANNUAL EXTENSION INDIAN RESERVATION PROGRAM (EIRP) CONFERENCE Grace Inn - Ahwatukee, Phoenix, Arizona November 5 - 8, 1995 REMINDER: 3rd Annual (EIRP) Conference THEME: "Sustaining Indian Country through Youth and WHEN: November 5 - 8, 1995 WHERE: Grace Inn - Ahwatukee, Phoenix, Arizona HOST: The University of Arizona, College of Agriculture/ Cooperative Extension jointly with the Southwest Indian Agricultural Association (SWIAA) PRE-REGISTER BY: Wednesday, September 27, 1995 - cost $50 per person AFTER: Wednesday, September 27, 1995 - cost $60 per person REGISTRATION HOTEL: October 6, 1995 at Conference Rate After October 6, 1995 - space available basis The Committee and I wish to encourage your participation at this conference. Many interesting and educational programs are being planned for you. If you require a registration packet please contact Dr. Howard Jones or myself at: Dr. Howard Jones, Coordinator Native American Programs College of Agriculture/Cooperative Extension Forbes Building #316 The University of Arizona Tucson, AZ 85721 Phone: 520-621-1885 FAX: 520-621-1314 hjones@ag.arizona.edu Mr. Matt Livingston, Extension Agent ANR/4-H Youth Development Cooperative Extension - Hopi P. O. Box 1203 Keams Canyon, AZ 86034 Phone: 520-734-2441 FAX: 520-734-2331 Looking forward to seeing you in November. MATT LIVINGSTON, Chair (EIRP) Conference ======================================================================= Sender: owner-ind-net@listproc.wsu.edu From: Walker River Reservation Subject: Klamath Treaty Days The Klamath Treaty Days will be held August 26 & 27, 1995 in Chiloquin, Oregon. Events include a Rodeo sanctioned by the Western States Rodeo Association with all the standard events with $300.00 added. There is also events for the younger folks like Jr. Steer Riding (7-12 years of age), Mutton Bustin' (6 & under), Jr Barrels (12 & under), Jr. Calf Riding. They also included the Red/White Team Roping for their non-Indian friends. There will also be a Special Wild Horse Race "The Waukeen Brown Memorial" (Limited to 24 teams) Entry Fee $150/team with $1,000.00 added/Jackets. This Rodeo is held in conjunction with the 1995 Klamath Tribes Restoration Celebration which include a PowWow (Fri-Sat), Cowboy Church (Sun), Free BBQ (Fri 3pm-7pm), CoEd Softball Tourney (Sat-Sun), Arts & Crafts, Parade (Sat - Downtown Chiloquin 11am), Fun Run (Sat), Traditional Walk (Sat). Everyone is Invited. For More Information Call (503)783-7166 or 1-800-524-9787 ======================================================================== From: rgoulais@onlink.net Newsgroups: soc.culture.native Subject: Labour Day Pow-Wow The Nipissing Anishnabek welcome you to: "Gathering of Teachers" NIPISSING FIRST NATION POW-WOW Labour Day Weekend, September 1-3, 1995 N.F.N. Community Centre, Garden Village near North Bay, Ontario Host Drum: TBA M.C.: Ed Benton-Banai, Lac Courte Oreilles, WIS Teachings, Sweat Lodges, Ceremonies Feasting, lots of feasting For more information E-mail: rgoulais@onlink.net or visit http://www.onlink.net/community/rgoulais.html ======================================================================== From GEnie Online Service - East RT Bulletin Board Category 11, Topic 14 Message 59 Mon Jul 31, 1995 USA.GAYLE [Gayle] at 15:21 EDT With thanks to several Native American friends who sent this to me today. It's a LONG message, but worthwhile reading, and considering. "Press Release" *** ONE MIND, ONE VOICE, ONE HEART, ONE PRAYER *** One People in Prayer Sept. 29 & Oct. 1, 1995 On The Mall in Washington, D.C. (next to the Washington Monument) "If you prick the finger of a white person, the blood is red. If you prick the finger of a black person, the blood is red. If you prick the finger of a yellow person, the blood is red. If you prick the finger of a red person, the blood is red. This proves that we are all One. The blood flowing through all our bodies is the same color." Harry F. Byrd, Lakota Elder Paraphrasing Fools Crow, Lakota Holy Man (at the first of four convocations, Oct. 1993) Our time is the fulfillment of prophesy. Opportunities to create an experience of One Humanity, One Earth, One Sacred Life are essential. We can approach and enter the next millennium with the wisdom, strength and courage to actualize a better life on Earth for ALL or we can arrive broken, doubtful and disconnected from each other. We can provide our youth with opportunities to participate in our collective healing or we can continue to barrage them with images of a conflicted world. We can tap the resources of our elders to guide our passage or we can push them into the background with our ignorance. We can continue to pour our resources into the acquisition of things and defense or we can contribute to the production of people, of character, of hope and of the experiences necessary for an integrated and healthy world. The choice is ours. The "One Mind, One Voice, One Heart, One Prayer" prayer vigil is a gathering designed to (1) fulfill the meaning of prophesy, (2) come together as One People in prayer, (3) create a forum for the Native Wisdom Keepers of Turtle Island (North America), Central and South America to share their knowledge with the public, (4) provide our youth with a model for our collective healing and images of One People in Prayer, (5) demonstrate the capacity to be One People without the loss of cultural integrity, (6) strengthen the positive vision of prophesy about the future, (7) establish our interconnections, (8) bring the federal community together with Native Elders to learn about Care of Mother Earth, and (9) promote an integrated and healthy world. According to several Native American prophesies, the turning point in history will be recognized by spiritual gatherings dedicated to creating an integrated and healthy world. It is these gatherings which lay the foundation for new alliances, new communities, new vision and new wisdom to grow. Christian tradition teaches, "Where two or more are gathered in love, the spirit dwells." "One Mind, One Voice, One Heart, One Prayer" provides an opportunity for spirit and vision to dwell together among us every October to the year 2000. The year 1995 marks the second of the sacred Seven Years of Healing, 1994-2000. Our theme in 1995 is the healing of our relationship with Mother Earth. Native American and other Indigenous people have been subjected to humiliation, defeat, isolation, and rejection for more than 500 years. The world community, through the United Nations has recognized this fact and declared the 1990s The Decade of the Indigenous People. At one time Indigenous people were wise stewards of a great land mass and all the life forms on it; now they are largely confined to reservations and subjected to political and economic systems that regard the land as something to be exploited. Too much has been broken: their homes, their nations, their religions, their lives. But not their spirit. It is from this indomitable bounteous spirit--still rich with hope--that healing becomes paramount as we approach the 21st century. Native nations and cultures from throughout the United States, Canada, Central and South America reach out now for an actualizing experience that will usher them--and all of us--into this period of healing, a time when their spiritual and cultural practices will no longer be diminished by the dominant people, but in fact will shine with all the other traditions that enrich the potent mosaic of cultural experiences in the land of ours. We invite you to join us on the Mall near the Washington Monument for thirty hours of continuous prayer and related events. We ask you to tell others about this event. Please keep One Mind, One Voice, One heart, One Prayer and its intention in you thoughts and prayers. artial Schedule: ri. Sept. 29 -Day Blessing of Site - Erecting Teepee Circle -Evening Healing Global Wounds Pow-Wow at. Sept. 30 -Day Sunrise Ceremony & Prayer Vigil Prayers offered by communities of North, Central & South America Continuous Drum and Music Talks and dialogue on preservation of Mother Earth Round Dances Sunset Ceremony Sat. Sept. 30 -Night Ceremony and Prayers honoring the youth of the Seventh Generation Continuous Drum and Prayer Movies and educational programs Sun. Oct. 1 -Day Sunrise Ceremony & Prayer Vigil Ceremony, Planting the Tree of Peace Closing Ceremony Highlights 1995, Third Annual Prayer Vigil * International Tipi Peace Village - 12 tipis create a sacred circle on the Mall. Tipis dedicated to continuous prayer, education, and healing. * Children's Torch of Hope - United Nation's first Torch of Peace which circled the globe in 1986, traveling the US in honor of the 50th anniversary of the UN, will be run to the Prayer Vigil by Native youth and youth of all races. * Sunrise Pipe Ceremonies - honoring the birth of Miracle, a white buffalo calf who symbolizes the beginning of peace and unity among people. * One Mind, One Voice, One Heart, One Prayer - Grace Smith, Dineh elder, representative of 150 Hopi-Dineh elders and UN representative to the Indigenous People's Working Group in Geneva, SZ, will talk on the meaning of the Prayer Vigil. * Wisdom Keeper of the Wampum Belts - William Commanda, traditional elder of the Algonquin Nation, will speak to us of the prophesy of love, peace, and harmony found on these ancient belts. * The Great Law of Peace - Chief of Chiefs, Leon Shenandoah of Six Nations will speak to us about the Tree of Peace and the laws which influenced the US constitution, followed by a Planting of a Tree of Peace Ceremony. * Central & South American Elders & Traditionalists = 25 representatives will share their stories, prophesies and cultural education with us. * Seventh Generation of All Races - Honoring youth and prophesy that this generation returns love, peace and harmony to Mother Earth. * Interfaith Community - Participation of the Interfaith Community of Washington DC and Wisdom Keepers from around the globe. * Meetings with Government Officials - Follow-up to 1994's White House meetings on Sustainable Development. For further information or to make tax-deductible and much needed contributions contact: From The Circle, California 510-531-7527 bestar@aol.com Wittenberg Center, New York 914-679-9764 wicar@aol.com Sacred Life Assoc., Washington 206-432-5412 wingz@ix.netcom.com Juanita Neconie, Washington, D.C. 301/208-1407 JNeconie@IHS.SSW.DHHS.GOV ========================================================================= -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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), EarthWINS via Glenn Welker, Brookie M. Craig, National Commission for Democracy in Mexico , Allen Gabriel, Suzan Horovitch, Tharon Paul Weighill, Sheila M Shigley, Andrea (amt@teleport.com), Stephen Carroll(Press Release), Lyn Dearborn, Todd Hiatt(jonto), Malcolm D. Benally, Paula Giese, Peter d'Errico, Nancy Rhodes, Allen Gabriel, Patrisia Gonzales & Roberto Rodriguez --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 3 Aug 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: native-l@gnosys.svle.ma.us Subject: Re: Wabanaki Aboriginal Music Festival? Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Comments from NativeNet listowner, Gary Trujillo (gst@gnosys.svle.ma.us): The following article was posted a bit over a month ago. The location is New Brunswick, Canada: From: winchd@rpi.edu (Debra J. Winchell) Subject: Wabanaki Aboriginal Music Festival Sender: indig.canada@gnosys.svle.ma.us Date: Fri, 23 Jun 1995 17:33:38 GMT MALISEET TOBIQUE CULTURAL IMPROVEMENT CORP. PRESENTS WABANAKI ABORIGINAL MUSIC FESTIVAL SUNDAY, SEPTEMBER 3, 1995 MONDAY, SEPTEMBER 4, 1995 ------------------------- ------------------------- EAGLE FEATHER WIGWAM LAURA VINSON & FREE SPIRIT SHINGOOSE JODY T. GASKIN JANI LAUZON MURRAY PORTER WAPISTAN LAWRENCE MARTIN TOM JACKSON SUSAN AGLUKARK BUFFY ST. MARIE KASHTIN ------------------------------------------------------------ Tickets: $30.00 per person Advance Sales: $27.50 includes a ticket for a chance to win a 1995 Z24 Chevy Cavalier. (Advanced Sales until August 11, 1995) Ample room for camping and parking. For more Information and Ticket inquires, Call (506) 273-1020 or e-mail Gordon Paul at gordonp@nbnet.nb.ca Maliseet Tobique Cultural Improvement Corp. RR#3 Perth, NB, E0J 1V0 --------- "RE: Last Chumash Village Site Threatened" --------- Date: Sat, 29 Jul 1995 15:51:45 -0700 From: tw@mercury.sfsu.edu (THARON PAUL WEIGHILL) Subj: Last Chumash Village site threatened Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Haku, out there in computer land. Here is a little information on what the City council of Malibu and a developer by the name of Jack Skeen are up to. The last intact site of coastal Chumash people is currently being threatened by development. This site is the site of the traditional village of Humaliwu. While there are yet other fragments of sites left, this is the only intact site left from the early period. It dates at roughly nine thousand years old (maybe older) it was continuously used for about 25 hundred years. The site contains both village and burials. The city council bypassed several mitigation measures in the process of granting Mr. Skeen building permits. This was possible because, of Mr. Skeen' close relationship with Mr. Harlow, a council member. Mr. Harlow has created circumstances within the city government which facilitated manipulation of the mitigation process. The city attorney, planner and several council members are working together on other development projects. The results of this activity has led to misuse of local governmental power and misuse of discretion when voting on allocation of permits and other mandates. As well, protocol was ignored when the city chose to release the cultural resource monitor Quinton Shup a local Chumash who discovered illegal construction taking place nearby. His release became an issue when he warned against construction on the Humaliwu site. As you all can see this issue is very complected yet, very typical and there is much more to the story. If you are concerned here is what you can do. As very often happens in these things the battle has taken many faces, currently we are in the courts in order to put a stop on development. This will at least give more time. Time for what you say well, we have a land conservancy which is run and developed by and for Native Americans. It is set up to help protect sacred land (since all land is sacred) from development. As one might also guess it is very difficult to run such an organization so here is where you come in. We need money for lawyers fee and tradionally-minded people to help run the conservancy. For more information you can contact me Howaste @415-338-2093,email tw@sfsu.edu or my or Monique @415-338-1178 or e-mail moso@sfsu.edu This issue needs a lot of attention so spread the word and urge anyone interested to please get in contact with me. Tante --------- "RE: Hocak (Winnebago)" --------- Date: Thu, 27 Jul 1995 09:10:00 CDT From: shigley@macc.wisc.edu (Sheila M Shigley) Subj: HOCAK (Winnebago) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Hello, and Greetings from the Hocak Wazijaci Language Program! We caught a glimpse of the recent "Winnebago" thread, and thought we'd add our two bits. Earlier this year , the Wisconsin Winnebago Tribe changed its name, officially, to the Hocak Nation [there should be a hook underneath the "a" in "Hocak," giving this word the pronunciation of "Hochunk."] In the words of one of our Elders, "On this day the word "Winnebago" ceases to be viable, unless you're talking about RVs!" We're all just getting used to the change ourselves, and understand that it will be some time before "Winnebago" fades away. Reason for the change: Hocak is how Hocaks have always referred to themselves; "Winnebago" is an Algonquin word which was picked up by lighter-skinned folk way back when and subsequently published in many an anthropological article, thus becoming firmly entrenched in the scientific playing field. Hocak means Sacred Language. Languages related to Hocak are: Ioway, Oto, Missouri, Ponca, Osage, Kansa, Biloxi, Ofo, Tutelo, Dakota, Lakota, Assiniboine, Crow, Mandan, Quapaw, Gros Ventres, Catawba, to name a few. Here at the Language Program, we created Hocak language materials, including computer programs, maintain Hocak cultural archives, educate the public on Hocak/native issues, and million or so other things weren't slated to do but seem to end up doing anyway. Our goal is to establish full-immersion Hocak school system, grades pre-school through community college, and to help other language programs with similar goals. For more information, p.lease contact us toll-free at: 1-800-492-5745 (1-800-4WAKSIK0 or write: Hocak Wazijaci Language Program P.O. Box 390, N4845 Hwy 58 Mauston, Wisconsin 53948 If you take the time to put a hook under the "a," we promise to put your letter at the top of our pile!! One of these days, email will support special characters... Best Wishes to all of you from all of us here at the Program (c/o Sheila Shigley: shigley@macc.wisc.edu) --------- "RE: NA Speakers Panel at Oregon State Prison" --------- Date: Sun, 30 Jul 1995 17:22:21 -0800 From: amt@teleport.com (Planet PEACE) Subj: Native American Speakers Panel at Oregon State Prison Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) (A copy of this message has also been posted to the following newsgroups: alt.native, soc.culture.native,alt.activism,alt.prisons, alt.activism.death-penalty) Native American Speakers Panel at Oregon State Prison [Sorry for the delay in posting this, the moccasin express from the Prison to the Net is slow and only with encouragement and support from Planet Peace and others do these words come. - Nash] Lakota Oyate-KI Indian Culture Club 2605 State Street Salem, Oregon 97310 July 29, 1995 Hello Friends! Once again we are sending out a communication to those that were in attendance at our last speaking panel on the evening of June 22nd., 1995, to those that couldn't make it, and to the new people that we would like to reach. We would like to thank those that attended out first Panel, for this year. As explained before, this was actually only our second panel, and although we believe it went very well, we know that there is room for improvement. That is why it is important to us to receive feedback from those that participated. We welcome all ideas or even criticisms, for it is these that will help us to grow. You will recall that this Speaking Panel we are building is not just a "one shot" effort. Not only will there be many more speaking panels, but we would hope that those that are a part of one ... would be a part of others. Often, it takes awhile for people to get used to one another before they can really work together, or perhaps to reach the youth we are trying to reach. Our goals as we see them at the moment ... and they could change depending on the needs of our Indian Communities ... is to offer our youth another path for them to consider. The path of Alcohol and drugs, and of violence ... is one that we know does not work. We would like to keep you on our active mailing list, and let you know by notice of this letter that the next Speaking Panel is scheduled for the evening of August 24, 1995. To be held in the main visiting area of the penitentiary between the hours of 6:30 PM and 9:00 PM. We would suggest that you show up around 6:00 PM though, so that we may utilize all the time that is afforded us. As a reminder of regulations that could affect your visit with us ... you must have a photo I.D. for those over 18 years of age, and no one can enter the prison if they are wearing "blue jean" type of clothing ... nor can dresses or shorts be more than 2 inches above the knees. On the 19th of July, at the same place and times ... Lakota is having another of their regular meetings. We would like to invite all of those adults who are interested in our Speaking Panels to meet with us at that time too, so that we may talk with you face to face, and share some of our goals and ideas. We welcome and need your input. If you can't make that date ... perhaps we can meet again on the 2nd of August ... or we can all meet again for more discussion. The better prepared we are, the better the program we can put together. We also need for people to know that Lakota has no wish to interfere with programs you have going with the youth of your groups, or individuals ... but rather we want to work with you for the best possible benefits that we as Native American prisoners might be able to offer. In closing, once again we would like to encourage you to write to us at the above address. Or if you would rather just talk to us ... there is a voice mail number you can call: (503) 378-2289. There are other clubs here that use that same number, so when you call you must identify who the message is for (Lakota), what it is regarding (speaking panel), your name and telephone numbers where you can be reached and someone will call you as soon as possible. Sometimes we may have to call after the regular working hours so you may want to give us that number too. Thank you for your time and considerations, and your participation in this worthwhile endeavor. Lakota Club Council Oregon State Prison -- \Planet Peace http://www.teleport.com/~amt/planetpeace/ /-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\ Nothing Real Can be Threatened. Nothing Unreal Exists. \-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/ --------- "RE: California Prisons Protest" --------- Date: 1 Aug 1995 06:07:28 +0200 From: stephen.carroll@ccc-infonet.edu Subj: California prisons protest Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) PRESS RELEASE *** For immediate release Fred Short, American Indian Movement Spiritual Advisor, has begun a fast to protest the discrimination that continues to exist within the California Department of Corrections administration and within the correctional facilities that the Department is responsible for. Fred Short is a Chippewa Indian from the Sacramento area who has been involved with the American Indian Movement and the Longest Spiritual Walk for Justice since 1976. Fred has been involved with Dennis Banks in the American Indian Movement for the past 10 years. The hunger strike is to bring attention to the California Department of Corrections discrimination against American Indian inmates and the services that should be available to the Native American Inmate populations in the CDC facilities throughout California. Mr. Short has served as American Indian Spiritual Advisor to the American Indian inmates in San Quentin, Duel Vocational Institute, Sierra Conservation Center, Northern California Youth Authority facilities and Pleasanton Facilities. Native American inmates serve longer sentences, do not have access to Spiritual Advisors as do other inmates such as Protestant, Catholic, Muslim, and other religious affiliations. Fred Short is opposed to this continued discrimination and he also opposes the manner in which the Department of Corrections facilitates services to Native American inmates including the disbursement of funds to provide such limited services. Fred currently receives limited funds to coordinate some of the visitation and consultation services for Indian inmates. Fred opposes the manner in which the Department processes such funds and requires that Indian Spiritual Advisors must have a business licence and do not have the same or equal status as priests, pastors, or chaplains. He also is fasting to protest the timeliness of the payment of services by the California Department of Corrections and their Contractors. He has not received payment in more than four months. Jonathan Hill, a licensed business contractor for the Department, has not paid Fred for the consultation service he has provided. Mr. Short states that this has been a practice for almost four years and he began his fast in the Three Rivers Sweat Lodge on Friday, July 28 and will continue his hunger strike until this matter is resolved. A Regional American Indian Spiritual Conference is planned at the Three Rivers Lodge located at 13505 Union Road in Manteca, California on August 18, 19, 20, 1995 to address the concerns of continued discrimination by the California Department of Corrections in providing services to Native American Indian inmates throughout California. For more information contact (209) 858-2421, fax (209) 858-2002. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - Please do not reply to this posting, contact the above phone/fax for more info as I am leaving for a couple weeks vacation. S. Carroll. --------- "RE: Native American Resource Closing" --------- Date: Mon, 31 Jul 1995 08:23:14 -0700 From: lyn@anchor.engr.sgi.com (Lyn Dearborn) Subj: Native American Resource Closing Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) NATIVE AMERICAN ARTS/CRAFTS SUPPLIER CLOSING The Native American and "Craft" Community is losing a valuable resource, with the Closing of RISING ARROW, in Sunnyvale, CA. This may not seem like "such a big deal" to people in other parts of the nation, but they were also a large mail-order following, including many prisons across the country. We were "praying" for a buy-out by one of Rising Arrow's employees, but it didn't happen, so hopefully, as many of you as possible will at least be able to take advantage of their 30%-off Everything Sale! Rising Arrow. They will be closing their doors in September, & the "discount-worth- driving-for" has begun. The owners of the "veteran" operation, Jerry & Chris, have been following the "PowWow Circuit" for what seems like forever, in addition to their mail-order business. Their absence will be sorely noted ... but in the meantime, now is your chance to stock up at great prices. They have the largest selection of beads ever seen under one roof. They also have hides, furs, tobacco, knickinik, fry bread mix, crystals, jewelry findings, gourds, legal animal parts (teeth, claws, etc), feathers, REAL hair pipe (vs. plastic), boxes for all those beads, Pendleton blankets, tin cones, tapes, books, beadwork patterns on pellon, trade cloth, T-shirts, etc., etc., etc. One of the biggest loses to the community will be the classes they have been holding the past decade, & to try to avoid that loss, one of their "veteran" teachers & I are hoping to be able to arrange to hold classes in our "guest cottage" after the store closes, so if any of you are interested in being on our mailing list, please write to me personally. If you are interested in teaching a class, please contact me also. In the past, Rising Arrow has held classes on Drum and Gourd Making, Ojibwe quill work, Dream Catcher making, Northern California baby rattle basketry, beaded feathers, basic peyote stitch, beaded cabachones, etc. Everything possible is being done to sell Rising Arrow to a Native American buyer, so if any of you know ANYONE with money to invest, please have the interested party contact them directly. Rising Arrow 265-M Sobrante Way Sunnyvale, CA 408/ 732-2001 If you want to see classes continue if the shop isn't sold to someone within the Indian Community, please send me email, directly. Miigwetch! lyn ^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+ "We did not weave the web of life. We | Lyn Dearborn; Naturalist/Person are merely a strand in it. Whatever | Turtle Clan Ojibwe we do to the web, we do to ourselves" | Basketry Instruction --"Walk gently on Mother Earth" -- | dearborn@anchor.engr.sgi.com ^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+ --------- "RE: Call to Action: NPR and Leonard" --------- Date: Thu, 27 Jul 1995 09:34:10 +0200 From: jonto@falcon.cc.ukans.edu (jonto) Subj: Call to Action: NPR and Leonard Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Hello everyone, On behalf of the LPDC, all supporters of Leonard Peltier need to fax NPR. Last Saturday, July 22nd, Scott Simon on the Weekend Edition interviewed Lynn Crooks, prosecutor in Leonard's case. On the show, Mr. Crooks said that if released Leonard would kill again. This is a strange statement considering in the second appeal Mr. Crooks said that he never argued that Leonard had killed anybody. Instead, he had said Leonard aided and abetted in the deaths of the two agents. This turn around came only after released FBI documents showed that there is no way the FBI knew who killed the agents and that they had fabricated ballistics evidence, coerced witnesses and lied under oath. NPR also interviewed Scott Anderson of the infamous OUTSIDE article (which in the October issue will be refuted by Peter Matthiessen). They had no one representing Leonard's side. No one was there to balance out the show or insure that the TRUTH got out. In your faxes, berate NPR for their irresponsible reporting and their lack of balance. It would be nice if the media would take the time to learn about the issues they report on before they start trotting people out who are obviously wrong. It is up to us to make them accountable. You can contact NPR at (202) 414-3029. Head your fax "Attention Scott Simon, weekend Edition" and make sure you reference the date of the show, Saturday July 22nd. Thanks for supporting Leonard and taking the time to help, Todd Hiatt LPSG/KU P.S. For those of you out of the country, you can e-mail me your messages and I can fax them for you if that would be easier (and cheaper). - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - Comments from NativeNet listowner, Gary Trujillo (gst@gnosys.svle.ma.us): Weekend Edition / Saturday can also be reached by electronic mail using the address "wesat@npr.org" Their home page on the web can be reached via the URL "http://www.npr.org/programs/wesat/wesat.html" There is summary informaton for their broadcasts under the "Program Listings" selection on that page (though the info for last weekend's programs have apparently not yet been posted).