Subject: Wotanging Ikche--nanews03.039 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 039 O o o o o O __/_ / ) (___/ / ( (___, 30 September 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 NATIVELIT, NATCHAT & NATIVE-L listservers; Newsgroup: alt.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 Don Rayment ,don.rayment@uptowne.com, Wotanging Ikche/ Kanoheda Aniyvwiya is being redistributed via a listserver. If you would like to receive Wotanging Ikche via the listserver, you can send a message to listserv@uptowne.com and include, in the body of your message "sub wotanging.ikche " Thanks to Marc Becker, mbecker@uclink2.berkeley.edu, issues of Wotanging Ikche/Kanoheda Aniyvwiya are being archived at a World-Wide-Web site. The URL is http://web.maxwell.syr.edu/nativeweb/journals/nanews 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 "Once we were happy in our own country and we were seldom hungry, for then the two-leggeds and four-leggeds lived together like relatives, and there was plenty for them and for us. But the Wasicus came, and they have made many little islands for us and other little islands for the four-leggeds, and always these islands become smaller, for around them surges the gnawing flood of the Wasicu; and it is dirty with lies and greed." __ Chief Black Elk, Oglala +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Fall harvest has ended or is ending. The leaves are blanketing Mother for her winter sleep. Snow has already fallen in some places. Look about. Is there not an elder you could help with fire wood, some foods for the winter, a blanket, a repair of a leaky roof, a kind word, a prayer? 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 - Cree Statement - Conferences and Powwows - online - Congress Letting Roof Cave in on - Saugeen Declare Sovereignty over Indian School-children Saugeen/Bruce Peninsula - Grandfather Thundercloud Update - Budget Genocide -- - Culture, World View, etc, etc Gwich'in Indians Need Your Help - Does Realization Have Meaning - Spirituality in Itself? - NA Awareness - To Walk in Harmony - Oneida Nation Childhood Center - Honor - USA! (Wounded Knee info) - Review: The Wind Won't Know Me - Poem: Passing Up and Down - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Cree Statement" --------- Date: 20 Sep 95 06:53:48 EDT From: Ann Stewart <75361.1143@compuserve.com> Subj: Cree Statement for Distribution UUCP email Quebec Court Rules That Quebec's Plan to Separate From Canada is "a Grave Threat" to Citizens' Fundamental Rights and Freedoms" Ottawa, September 1995 - The Quebec government's plan to separate from Canada is "clearly illegal" and poses "a grave threat to the rights and freedoms guaranteed by the Canadian Charter of Rights and Freedoms," according to a Quebec Superior Court ruling of September 8. This court ruling confirms many of the statements that the James Bay Crees have been making in Canada and internationally about the illegality of this process and the threat it poses to fundamental rights. Many of the concerns that the Crees have been criticized for raising - even threatened with criminal charges - have not been confirmed in court. The government of Quebec will hold a referendum on October 30, 1995 on the separation of Quebec from Canada. In the event of a majority YES vote, Quebec will unilaterally secede from Canada within one year. Mr. Justice Lesage of the Quebec Superior Court issued a ruling on September 8, 1995, in a case submitted by a private citizen. The judge ruled that Quebec's bid to secede from Canada is illegal, unconstitutional and a threat to law and order. If Quebec wants to leave Canada, it should do so legally, the court ruled. The James Bay Crees and the Quebec Inuit have lived in northern Quebec for thousands of years. They are the majority and only permanent inhabitants of their sub-Arctic lands. They have had a treaty relationship with Canada and Quebec since 1975, and the rights contained in this treaty are guaranteed in the Canadian Constitution. The Crees have declared that they are not prepared to accept being forcibly transferred from one country to another. But neither the government of Canada nor of Quebec have stated that the Crees' Aboriginal, treaty and constitutional rights will be respected. The Crees are therefore calling on the international community to assist in the protection of their fundamental rights. ------ "RE: Congress Letting Roof Cave in on Indian School-children" ------- Date: Sun, 24 Sep 1995 14:01:55 GMT From: denomie@execpc.com (Dave Denomie) Subj: Congress Letting Roof Cave in on Indian School-children Newsgroup: alt.native Aside from a general gutting of the BIA and Indian programs (can we avoid getting into internal Indian wars about BIA bureaucratic inefficiency?), this specific development is rather disgraceful. Excerpts quoted from US Dept. of Interior National Desk, contact Thomas W. Sweeney, 202-219-4152, for more info: "Unprecedented attacks in Congress on american Indians programs demonstrate a reckless disregard for the federal government's deep and historic legal responsibilities to tribes. Yesterday [Sept. 21, 1995] the Interior Appropriations conferees proceeded to gut the Bureau of Indian Affairs, the federal agency most responsible for fulfilling the Federal Indian Trust Responsibility. The conferees cut a full 26% from the Bureau's Central Office function, compromising the capacity of the agency to perform its mission, provide executive direction, and conduct oversight. With the 28% cut in the Area Offices, the Bureau will not be able to provide adequate levels of technical support to the tribes . . ." "Among the losers in the budget battle were Indian schoolchildren. Conferees did not restore any of the $32 million cut by the Senate for elementary and secondary education despite an anticipated 4% growth in student enrollment. Neither did the conferees provide funds to address the $600 million backlog in Indian school construction and repairs including safety violations. [Ada] Deer [BIA Chief] said, "Apparently the conferees do not care whether Indian children are educated in unsafe, overcrowded facilities." If you care, call/write representatives in the House and Senate; even international pressure may help here for those of you outside the United States. Miigwech Dave --------- "RE: Grandfather Thundercloud Update" --------- Date: 95/09/26 18:35 From: James D. Audlin (j.audlin@genie.geis.com) Subj: Grandfather Thundercloud Update GE Electronic Mail Hau, everyone! This is to pass on the latest information regarding Grandfather Thundercloud. Much of this information comes directly from Marcia Brinton, who sees Grandfather regularly and talks with the attorneys we found to help him. Please feel free to put it into \Wotanging Ikche\ or any other mechanism by which people who care and might have the resources to help (see below) will hear this news. On 13 September his competency hearing began in N.J. state court in Trenton. The case was postponed to 11 October after three days of testimony. While the lawyer we found to represent Grandfather, Fred Gross, is being allowed to present arguments, the attorney appointed under N.J. law to act as Grandfather's legal representative is a young insurance lawyer who basically agrees with his sister, Queen Esther, that he is incompetent, and that she is the appropriate permanent guardian. (For those who don't recall, Queen Esther is largely responsible for this horrible situation.) The judge is framing the hearing very narrowly, confining it to the issue of competency alone, rather than opening any questions of misdiagnosis or if Grandfather's condition is reversible. Under these conditions, if he is ruled incompetent, he cannot appeal later if his health improves, leaving him at the mercy of Queen Esther. Grandfather himself made an eloquent, reasoned, and impassioned plea to be able to live his own life and live it where he chooses (at Grandmother Yehwenode's), and how he would be able to serve the community as a healer and teacher, he was still easily confused when bombarded by questions testing his short-term and long-term memory (e.g., date of birth, date of the fire to his home etc.). This dementia can be easily explained as transient symptoms of depression, past and present trauma, and deprivation (the nursing home population is severely disoriented, he is allowed out only with the perpetrators of the original abuse who continue to confuse him by validating his compensatory fantasies and to abuse him psychologically by raging at him for "disobeying them" by arguing for his own rights). However, the judge, though allowing some testimony in this area, wants to bypass explanations for the dementia and focus upon whether Thundercloud is competent to take care of himself. Because this concept is open to interpretation, this is where most of the arguments on his behalf will be focused. The following are DESPERATELY NEEDED if we are to win the freedom of this honored Grandfather medicine man: (1) a good psychiatrist (we already have a good physician) and/or geriatrician with experience in competency evaluations, with a cross- cultural background (preferably Native American) who will examine Thundercloud and argue for his competency within a system of assistance found in the Native American Elder's traditional spiritual path. This individual could also authenticate our arguments about the severity of ongoing trauma experienced by Thundercloud because he is denied the right to exercise his competency in the vocation he has mastered. He is also denied his religious freedom in the nursing home. For example, when he asked for the right to smoke his pipe (he was recently gifted with a new one, similar to his old one) in the designated smoking area, to prepare himself the hearing the following day, he was informed by the administrator (who was fully educated about the religious significance) that he could not smoke a pipe -- only a cigarette. With testimony from an expert described above, even if the court finds him incompetent, the appropriateness of the guardian can be more vigorously challenged, particularly in appeals. We have sources who will help with any fees or travel for this expert, so testimony would not have to be pro-bono, although this would be preferred. THE APPROPRIATE EXPERT WILL MAKE OR BREAK THE CASE. Without this individual we cannot match the expert power of the other side (Medical reports from Newton Memorial Hospital and Capitol Nursing Home). (2) Donations for mounting court costs are also critical. Fred Gross has been working pro bono but the filing fees and other costs, phones, faxes, his co- workers' salaries etc. are mounting. George and I have already donated hundreds of our own income. If you could put this need out, it would be extremely helpful. (3) Finally, letters are extremely helpful. People are encouraged to write to him and write often. Write to Grandfather Chief Thundercloud (James Hawkins), Capital Nursing Home, 439 Bellevue Avenue, Trenton N.J. 08618. (609) 396-2646. Though Grandfather cannot read, some of the nursing home staff read to him. The day before his hearing and eloquent speech, he had all his letters out and was validating his worth on the basis of this mail. Visits are also extremely helpful. Prayers go without saying. We need the energy that can bring in miracles. Thank you all for getting this information out as far and wide as possible. Wado! Megwetch! Nyah-weh! Pilameya! --Distant Eagle --------- "RE: Culture, World View, etc, etc" --------- Date: Wed, 20 Sep 1995 06:54:01 -0400 From: bf145@freenet.carleton.ca (Allen Gabriel) Subj: Culture, World view, etc, etc UUCP email I was recently asked, by a Canadian person, to explain the importance of culture to Aboriginal peoples. I tried, for a while, to bend my thinking around the framing of the question (pan-Aboriginal approach). The more I tried the more my head hurt. Finally, I decided that the best way to do this was to explain what my culture means to me. The following piece is the result. It is based on the teachings I've received throughout my life, and is very much a work in progress because I learn something new everyday. I hope it gives you a little insight into the principles and values of my people. Tho... It is said that, as we walk the path that is our life, there are times when the way is not clear. Things happen to make us lose our way. Perhaps a loved one is sick or has died -- it could be something else that troubles us. When this happens we suddenly find ourselves stumbling through the brush. As we struggle to push our way through the underbrush, looking for the clear path, we pick up burrs and thorns which cling to our clothing, pricking our skin. We get dusty and scared. Our fear causes us to cry and our hearts pound. It is good to see that you have arrived here safely and that we may spend some time together. I know that you have come from far away and that many obstacles were in your way. And yet, despite these obstacles, you are able to be here. I take you by the hand as a brother or a sister. I offer you words of greetings and respect. I offer you food and drink. Because that which you carry may cause you grief, we have gathered here together. I speak these words so that your mind may be put at ease and your load lightened. We come together in this way because you are grieving. We come to offer our thoughts and our support. We come to lift the weight of your burden from your shoulders and to share it among us. We know that as an individual you are very strong. But we also know there are times when one needs the strength of others. We understand that when one is in pain, the mind is distracted and one finds it difficult to use the power of a good mind. First, we take the finest Eagle feather we can find, and with this Eagle feather, we sweep away the dust which clings to you. We remove any burrs or thorns or twigs which may be caught on your clothing. We remove these things because they surely cause you pain and discomfort. And so, we hope this makes you feel more comfortable and more at ease. Your eyes may be filled with tears because of the grief you carry. These tears blur your vision and sting your eyes. There may be a sound like roaring in your ears because of the fear, pain and anger you may be feeling. And so, we take the finest and softest deer skin we can find. We gently wipe away your tears so that you may see the beauty that is all around you, and your friends and relations who have gathered here to support and help you. Next, we wipe away any obstruction in your ears which may prevent you from hearing the good words that people speak to help ease your suffering. We offer you a place to sit so that you may rest your weary body. Finally, your grief, your pain and your anger may cause an obstruction in your throat. It is important to remove that obstruction so that, when you speak, your words may come loudly and clearly so that all may understand what is troubling you. And so, we offer you a drink of pure, cool water. Water is indeed one of the most powerful medicines we have, for it has the ability to give and to sustain life. The water will help to remove that which clogs your throat. It soothes your insides and quenches your thirst. And so, with all this we hope you are now more comfortable and we have helped to ease your burden. We hope these words have helped to restore a sound mind, body and spirit. We hope that now you may focus, with a clear and good mind, on the words of thanksgiving, the Ohentenkariwatehkwen (the words before all others). We celebrate the fact that life exists, for we understand that it is by pure chance that it does. And so it is Sonkwaiatison, our Creator, that as we prepare to begin this new day, we take a few moments to centre ourselves, to reflect on who we are, on our place within the Circle of life, and on our responsibilities to all of Creation. We begin by turning our thoughts to you, Ietinistenhen Ohontsa, our sacred Mother the earth. We know that you are sick and you are dying at this time because of the way we, the two-legged show you disrespect and abuse of your gifts. And yet despite this, your love for your children is such that you continue to provide all we need to survive on a daily basis. You continue to fulfill your responsibilities and carry out your duties in accordance with the instructions given you in the beginning of time. For this we are grateful. And so it is, we turn our minds to you, we acknowledge you and we give thanks. So be it in our minds. We understand that we share our time here with many different forms of life. From the smallest micro-organism, and the insects which live in the body of our Mother Earth. It is your responsibility to keep the body of our Mother healthy and strong. It is your duty to fight the effects of pollution. We know your task is great at this time because of the demands we the two-legged place upon you. And yet, despite this, you continue to struggle with the weight of the burden we place upon you. You fight to carry out your responsibilities and fulfill your obligations in accordance with the original instructions. Because of this, the cycle continues. And so it is, we turn our minds to you, we acknowledge you and we give thanks. So be it in our minds. We turn our minds to the different forms of life that walk on the face of Mother Earth. There are those of you who crawl and those of you who slither. We acknowledge you Okwaho, (wolf), Okwari, (bear) and Anowarah (turtle). You represent our clans, our families. There are those of you who provide us with shelter, tools, clothing and food. We call you Skanionsa, the moose and Oskenonton, the deer. You give of yourselves so that we may survive. We understand that there is a relationship of respect that must exist among us. We turn our minds to the fish and other forms of life that live in the bodies of water. We know that you struggle because of the disrespect we show you. We pollute your world and treat you as "resources" and products". We look now to all the different birds that are around us. When the Creator made you, he gave your feathers the colours of the rainbow. He gave each of you a beautiful and distinctive song and he asked that you greet each new day with that beautiful song. Every day, when your voices come together in a beautiful chorus, we are reminded of the importance of the diversity and harmony in the Creation. From among the birds the Creator chose you, Akweks, our brother the Eagle. You are the strongest and are able to fly the highest. Your keen eyesight allows you to see the Creation. Upon your shoulders, the Creator placed the added burden of being his messenger. Our Elders teach us that, should you appear in a dream and speak to us, we should pay particular attention to your words. For it is said that you are bringing a message directly from the Creator. We turn our minds to the rooted nations of Creation. We acknowledge the grasses, the medicine plants. We greet you, the Three Sisters -- Onenste (corn), Osaheta (beans) and Onononsera (squash). You are the staple of my people. We know that, when we plant you together, you protect one another from disease and insects. We acknowledge the trees. And you, Wahta (the maple), you provide us with wood for heat, tools and shelter. You also provide us your life's blood so that we may have Wahta osis (maple syrup) for medicine. It is indeed a happy time when you give us this gift, for we know the Creation is awakening and the cycle of life continues. We turn our minds to you, the various bodies of water. The rivers, the lakes, the oceans and the springs. You fulfill a vital function in the continuation of the cycle of life. You provide us with the most powerful medicine there is, for water has the ability to give and to sustain life. As we look around us this morning, we see, Karakwa, our brother the sun, that you have chosen to grace us with your presence once more. You bring the warmth of a new day. You bring us light so that we may see the beauty that surrounds us. Working with all the other elements of Creation, you help perpetuate the cycle of life. We know that your time with us will be short this day and that you will soon disappear where the sky and earth come together in the west. We know that, as darkness surrounds us, Ahsontenka Karakwa (Grandmother Moon), you will watch over us. You work with all the female life in the universe. You decide when children will be born. You work with the waters and help to keep the cycle going. We are reminded everyday, as you share the sky with Karakwa, of the balance that must be maintained between the roles of the female and of the male. We are reminded of the equal importance of both, and we understand that without the one there is no other. As we look to the night sky, we see you Tsiiotsistokwaronion (the Stars). Some of our Elders teach us that you represent the spirits of those who have gone on before us. You represent the past, our history, and yet you are still here in the present. We understand that your teachings are as old as time itself, and yet they remain unchanged by the passage of time. You also show us the way into the future and we have but to look to you for guidance. Once again this morning, we have felt the presence of unseen forces that are around us at all times. We feel the air. You represent the breath of the Creator and you bind all life together in an unbreakable circle. We understand that we must respect your gift for, should we ever destroy you, we will destroy all life and the cycle will end. We feel the presence of the winds. Coming from the four directions, you bring the changing seasons. You help to keep the air we breathe clean and pure. And now we come to you, Sonkwaiatison. You have created all this and you have given us certain instructions. We see that all the different Nations of your Creation struggle to carry out the instructions you gave them in the beginning of time. They continue to strive in fulfilling their responsibilities and carrying out their duties as you have asked them to. It seems that only we, the two-legged, have difficulty in remembering your instructions. We seem to be blind to the lessons you have placed all around us. We are deaf to your teachings. We invite you to spend some time with us. Move among us, feel our hearts and our minds. We have done our best to remember our place within the circle of life. But, we are frail and afraid. We build many things to help us survive, to help us control your Creation. The Ohentonkariwatehkwen helps to remind us of our responsibilities and duties. Hopefully, one day, we will begin to see the wonders of your Creation. Perhaps we will learn to live in harmony with it, rather than try to control it. Perhaps we will see that all things, and all people, have their rightful place in the Circle. We hope that you are pleased with us and that we have shown you the respect you merit. We have done our best to honour you and the rest of Creation. Finally, we acknowledge one another. We give greetings and thanks that we have this opportunity to spend some time together. The issues we are struggling with are great and we carry a heavy load. There are others who are not with us in this Circle and I hope they will gain some comfort and strength from the medicines we offer and the words that have been spoken. We offer a special thought for our families, our friends and our loved ones, where ever they may be. We ask that you watch over them and keep them well until we can rejoin them. If it should be your desire to call one of them back to your side, that will be a sad time and we will grieve. We understand, however, that this is the greatest honour we can achieve and we will try to not let our grief hold them back from the journey they must make. Finally, Sonkwaiatison, I ask that you give us all the courage, the strength and the wisdom to use the power of a good mind in all we do. Help me to speak clearly and honestly so that all may understand the how I feel and why. Help me to listen carefully to what others say and to not react in anger if negative things are said about me. Help me to understand that even harsh words contain teachings and that I must sometimes look and listen hard to find them. Help me to be a better person today, then I was yesterday. I am one person. I have a language which, while it has certain similarities with other languages of the Rotinonsionni, is distinct from any other language in the world. My name is Kanatiio. In the English language it means "Nice Village". My name situates me within my clan/family, community and nation. My name places me within time and space as it is derived from an event or other significant factor surrounding my birth. My name identifies me to Sonkwaiatison, the animals, medicine plants and other elements of the Creation. During the Atonwa (Naming Ceremony) I was held up for all Creation to see, so that all may know me and remember that day. My mother's name is Kaseniiosta (She Makes a Name Beautiful), for reasons obvious to anyone who has met her. My father's name is Kanatase (New Village). He was given this name to commemorate the fact that he was the first one born into the new house his father built for his mother and older siblings. My daughter is Ioseriio (Nice Winter). She was born at a time when the weather was particularly pleasant for the season. My sons are Rowente (Big Voice) and Rotewe (Good Humour). The boys' names reflect the characteristics inherent in their nature. They are whole people. They learn and they teach. I speak to them as equals. I have brothers and sisters. I have aunts and uncles, cousins, nephews and nieces. They all have names as well. I come from a community which we call Kanesatake (Where the Frozen Snow is). Long ago this name was given to that place because the sunlit sand hills, seen at a distance as one paddled down the river towards it, looked like frozen snow. There are two other communities near Kanesatake -- Kahnawake (Where the Fast Waters Are) and Akwesasne (Where the Partridge Drums) -- and I have relatives there too. Together we are the three Eastern-most communities of the Kanienkehaka. In all, there are eight communities within our territory. They are located near larger communities within our land that have strange names. Kahnawake is near Montreal, Ganyengeh is near Plattsburgh, Akwesasne is beside Cornwall, Tyendinaga and Belleville are neighbours, Ohsweken (which has people of all six Rotinonsionni nations living there) is close to Brantford and the people of Wahta occupy lands near Muskoka. Kanatsohare is near Palatine, New York. It is the newest community and was established by Sakokwenionkwas (Tom Porter) in order to restore peace of mind to several families who were severely traumatized by the events of 1990. You see, when we had total control over our territory, we were better able to maintain peace among ourselves. If a conflict arose in the community which could not be resolved, one side in the dispute made the ultimate move to restore peace and a good mind -- they packed up and left to establish another community elsewhere. This alternative dispute resolution mechanism can no longer easily be implemented, however. I am born with a gift. Part of the challenge I face in adolescence is to discover that gift. My greatest challenge now is to develop it so that I may use it to the benefit of those I come in contact with throughout my life. I have a way of life. It is a spiritual way of life. My spiritual beliefs influence and guide all that I do. I believe in peace, friendship and respect. I strive for justice and equality. I understand the need to respect and recognize the diversity the Creator has made. I am part of that diversity, I am not arrogant enough to think I am above it, or in control of it. I believe that all things have the equal right to exist. This is what the Creator intended. I have the right to choose my way of life. I have the right to choose to live alone. I have the right to choose to live with others. If I choose to live in the company of others, I have a responsibility to live in a manner where I do no harm or become a burden on them. I have the responsibility to maintain peace by using a good mind. I am part of a continuum. The principles which are the heart beat of our way of life are still valid today. I try to keep them alive and to live by them. Being human, the most fragile of Creation, I sometimes stray from these principles. I forget to apply them to my actions. Because this happens, I take the time, before I begin each day, to reflect on my past, to acknowledge Creation and give thanks that the cycle of life continues for another day. I reflect on my responsibilities towards the future of Creation. I hope that I will learn from my errors for then they are no longer errors, they become lessons. Errors only remain so if I learn nothing from them. I have a history that is almost as old as this land. My people are Kanienkehaka (the People of Flint). We are called this because of the particular nature of the land we come from. Some of you call us Mohawks. Long ago, my people were barbaric. Hatred, cannibalism and war were the essences of our lives. Then, over a period of time and with the help of a messenger from another place, we came to understand that the true power to accomplish great deeds is in the use of a good mind. We came together to form the spiritual and political alliance of the Rotinonsionni (People of the Longhouse or Iroquois Confederacy). My people became some of the world's most accomplished practitioners of diplomacy and democracy. I have a government and a constitution. I am a man of law. The law I choose to follow is known as the Kaianerekowa (the Great Good or Great Law of Peace). It is a law of peace -- peace of mind, body and spirit. I lead by example. I follow by choice. My government represents my mind, it doesn't make my decisions for me. It is my responsibility to seek to maintain peace through the use of a good mind. Our society is based on an organized societal structure of checks and balances. Balance is important in maintaining peace and harmony. We have found a way to strike a balance between the rights and responsibilities of the individual and the collective. Our spirituality makes it easier for us to remember our place in the Circle of Life. Our spirituality helps to use a good mind in coming to a mind on issues. The Kaianerekowa provides the primary guiding principles for our people. It is among the most cherished teachings of the Rotinonsionni (People of the Long House or Iroquois People), that all peoples of the earth are entitled, by right of birth, to exist as diverse and distinct cultures. We, as Rotinonsionni, are taught that conformism is not a pre-requisite to unity among people, communities or nations. We are taught that ignorance and arrogance are the characteristics that breed greed; and that actions assuming superiority over others disrupt unity and create conflict. We are taught that diversity of cultures, and that all that the Creator has made, is where we will find strength and inspiration within this world. We are taught that all of Creation must be allowed to follow the instructions that were given by the Creator when their time began. We are taught that it is our common struggle for survival and the health of our mother the earth, that should concern us and unite us in this day and age. We are taught that world peace, peace among nations, within nations and within communities, can only happen with the respect of basic human rights, for the earth, and for all Creation. We are taught that conscious application of human values to man-made technologies must occur in order to harmonize and balance ourselves within Creation. Despite those elements which fictionalize peoples of the world, we are taught that we must strive to keep reasonable minds and good intentions toward others and use our good minds in mediating our affairs between one another. Although I have a territory, I own no land. The land I protect and use is borrowed from my children and their children. All I own is the responsibility to maintain a relationship of respect with Creation so that I may pass on a legacy that I may be proud of and which will ensure that the future generations will benefit as I have from the enjoyment of life. I have the responsibility to use the Creation's gifts in a respectful way. That is why I will take only what I truly need and I will use all of what I take. I will not waste. When I pick medicines plants, I leave two for every one I pick. This way, I make sure the next person has medicine to pick, and I also ensure the sacred medicines will not disappear. When I pick medicine, cut wood or take an animal or fish -- indeed, whenever I take from Creation -- I give thanks. I'm not sure if what I take has feelings as I do, or if it has the capacity to understand or communicate as I can. But, it is certainly alive. It grows and perpetuates itself. It plays a vital role in the Circle of Life and, eventually, it dies. When it gives of itself, I perform a ceremony actions today will make me a better person, will make my part of Mother Earth a better place. I hope that I will be able to help someone by sharing with them in some way. But, most importantly, I hope my children will someday look to me and tell me they are grateful that I was able to allow them the opportunity to have a good life. When I die, my body is returned to the womb of Mother Earth. In time, my body turns back to earth and I become nourishment for Creation. Because of this, it is important for me to keep my body clean and healthy. In so doing, I give of myself and complete the circle. --------- "RE: Does Realization Have Meaning in Itself? " --------- Date: 22 Sep 1995 06:42:28 GMT From: darksky@shore.intercom.net Subj: Does realization have meaning in itself? Newsgroup: soc.culture.native I can't believe that any logical and good in the heart person could deny or rationalize the genocide committed against native peoples from the moment white men came from europe to North America. Time should never shade the facts of what took place and why. The most amazing thing to me is that not only do most white people not recognize the fact that this country America is founded on enslavement of the black man, and destruction of the aboriginal peoples of Americas, but that a simple acknowledgement like not waving hatchets at a ballgame is considered just too generous an act to swallow by so called Americans. What can the Indian nations expect if a team name lives on despite the fact that the source that it offends states as much and is still ignored? So why is this so? The more the white man saw, the more the host countries encouraged the settlers to take. Being that the weapons were dominant, the outcome was decided. It is simply a fact that the more powerful weapons and numbers won. When does the realization occur to the 'white' man that the rhetoric that is taught to children and adults regarding the 'founding' of this country such as "Quest For Religious Freedom" and "Manifest Destiny" are immersed in hypocrisy (for the first) and a figment of an egotistical imagination (I'll attribute it to the mind of the white man and not his religions for they may be divinely inspired but certainly are misinterpreted if they lead to such actions as genocide) for the second. How can all this be rectified? Of course the terrible past cannot be changed in this world ,anyway. But how can there be talk of rectification if American families refuse to stop doing "The Chop" at Atlanta Braves games? The white culture had best make room for spiritual reality and self examination in a non-defensive way when examining the bloody past of the building of America. Let us review: We fled Europe in search of religious freedom and therefore destroyed every culture we came into contact with over here and crushed the heathens. Amazing that this crock has been successfully pedaled for so long. If we wish to believe in this sugar coated lie, than we are doomed to repeat the soul losing actions of our forefathers. Would it really make a difference to native Americans if white people realized these things? Russell --------- "RE: To Walk in Harmony" --------- Date: Sun, 24 Sep 1995 12:57:08 -0700 (PDT) From: cherokee@WOLFE.net Subj: To Walk in Harmony UUCP email The spirit of the white buffalo has returned. The sacred hoop of the people is being mended through the ancient teaching and prophecies of our Elders. The prayer of balance and harmony with all living things continues. The spirit of the white Buffalo has returned. The sacred hoop of the people is being mended through the ancient teaching and prophecies of our those sacred Medicine Holders. The prayer of balance and harmony with all living things continues. A Native American tradition holds that when a person Walks away after stopping and talking with respect to an sacred one the sacred one says May you live as long and as good a life as I have. And when you grow old , may the young ones treat you With honor and respect. Our heritage has always had a built-in respect for sacred ones. Native American philosophy is based on all things moving in a circle. Any point in the circle is as Important as any other point. Everything and everyone is connected. The sacred ones are the ones who teach us the ways of the Ancient Ones They are the ones who can look back on the years and say After all is said and done this is what is really important in life. Each morning upon rising and each evening before sleeping give thanks for the life within you and for all life for the good things the Creator has given you and for the opportunity to grow a little more each day. To give respect to show or feel honor or esteem for someone or something to treat with deference or courtesy. Treat every person from the tiniest child to the oldest elder with respect at all times. Touch nothing that belongs to someone else (especially sacred objects) without permission Respect the privacy of every person their space and quiet moments. Treat the Mother and Her four Kingdoms with respect as you would your own mother. Listen with Courtesy to what others say; listen with your heart Respect the wisdom of the people in Council. Once you give an Idea to a council it no longer belongs to you. It belongs to the people Respect demands that you listen intently to the Idea of others in council Indeed you Should freely support the idea of others even if those ideas are quite different from the ones you have Contributed. The Clash of ideas brings forth the spark of truth. Once the council has decided something in unity respect demands that no one speak secretly against what has been decided. If the council has made an error that will become apparent to everyone in it own time. Always treat your guests With honor and Consideration. Give of your best food your best blankets, the best part of your house, your best service to your guests. The hurt of one is the hurt of all; the honor of one is the honor of all. Know those things that lead to your well-being and those things that lead to your own destruction. All races are Children of Creator. They must be respected. Listen and follow the guidance given to your heart. Know guidance will come in many forms: prayer,dreams, quiet solitude, words and deeds of elders and friends. "Only when the Last Tree has Died And the Last River has been poisoned And the Last Fish as been caught Will we realize that we cannot eat money." The Cree --------- "RE: Honor" --------- Date: Tue, 26 Sep 1995 11:53:19 -0700 (PDT) From: cherokee@WOLFE.net Subj: Honor UUCP email O'siyo....and many hugs to each.... I have been reading lately on nativenet the arguments about race...about spirituality...about "allowing" nonnatives into our ceremonies. Most of you who know me know that I have fought hard for all to come to heal the sacred hoop. I have always believed that Grandfathers push others on the Journey into the Red Road for guidance and...as we do the hungry..we are to feed all who knock at our door, without question...for as long as they wish to stay. *Stands with permission before the Council Fire and offers Sage and Tobacco to Grandfathers...walks slowly before this great Council with her feather and feels much love in her heart* "I have heard the words of many here who speak against the teaching of our Ways to nonnatives...I have listened with open heart at the wise speakings of those far wiser than I and I cannot pretend to be as honorable as My Brothers of other Nations but I speak these words from my heart..with Honor of Wolf Clan of Crow Medicine of the Great Tsalagi Nation. Hear me.... We First Nations People have been given the responsibility of Caretaking Mother Earth...We have always done this thing with pride..with honor and dignity... My Brothers the Ojibwe pray "Grandfather, look at our brokenness...we know that in all Creation only the human family has strayed from the Sacred Way. WE know that we are the ones who are divided and we are the ones who must come back together to walk the Sacred Way. Grandfathers teach us love...compassion..honor that we may heal the earth...AND HEAL EACH OTHER" I believe that Grandfathers wish us to heal ALL Earth...ALL Peoples..and to become First World's People.... I have seen the minds of many of my brothers who are resentful and angry and who call forth the thunders of retaliation for those wrongs having been done to First Nations in the past. I watch a Nation of People struggle...go down...crawl up...stumble...and I say this to you.. Always..ALWAYS it has been our NonNative Friends who have taken our Hands...and helped us to stand tall again....It has been those who loved us..who say to us I do not understand your Ways..but I shall fight to the death for your right to live them.... Yesterday, a woman told me...."I understand if you have to go to Wounded Knee to die for your cause and I could not go there with you..but I could stand and make the tanks go over me to get to you." This from a woman who is not native... Brothers...Chief Seattle told us we are as scattering trees of a storm swept plain....This is so. Our roots are deep, but our branches are dying. As much as we would like to live our old ways...sighs deeply...we must realize...that to live...we have to stop the anger and allow the nourishment of others to be given. There are many of you among this council fire who know that my courage is unquestioned...that I am prepared to die for First Nations People and have proved this thing many times on the battlefield...so hear the words meant to save all.... You speak to me of the ignorance of nonnatives...I say to YOU..TEACH THEM..TEACH THEM...It is the responsibility of First Nations People to feed ALL who come...Do not look at the color of a man's skin and say to me that he is not worthy..I do not hear these words you speak. I stand firmly now with Honor as I say to you...It is US who is ignorant...for the messages have been given to us...clearly...If we are to save Mother..If we are to stand in Honor..we MUST feed all Peoples...and TEACH them how to help us... I call upon First Nations People to make the Rainbow of People....to build a bridge to the Rainbow...WE must...MUST...become First WORLD'S People...and only through giving to the Rainbow People our knowledge..by feeling them our knowledge...can we ALL survive... It is time to put aside the blood feuds...It is time to smoke the pipe and gather in the universe to our fires. I was approached by a sacred Black Spiritual Leader in New York and asked to smoke the pipe with him. It is an honorable thing. I shall do this. They come to us Brothers...they ask for the food...Shall First Nations People refuse to feed them? I say NO! Do not turn your backs on those who come to us and reach their hands to us across the bridge. I opened a letter last night...when I thought a dream was dead...when my heart lay on the ground...and a WHITE person gave us back the dream... and with no strings...asking nothing...and I say to you Brothers..that we have been given the Messages clearly...Light Candles..Join Hands...give the spark of our fires to the World....I ask today...that each person at this councilfire commit their hearts to Peace...to teaching our ways to ALL PEOPLES...and commit to First World, burying our fears...daring to Believe the Dream of one Nation...One World...and to love one another as we all stumble...and reach out to help pick each other up.... I am merely a stupid Tsalagi woman...and I do not know as much as the others at this fire..but my heart beats the drum of a thousand messages as it goes across this land...and it says to me...Believe the Dream...of a World as One...red, black, white, yellow....the four directions colors.. For we have been told that the Honor of ONE is the Honor of ALL...and I believe this does not mean merely first nations honor....It means First World's People.... Galunky'ti'yu miaheyyun (Sacred TOTAL Universe) Let us shout those words from our fires across the many lands of Mother....Let our drums beat out the song..Galunky'ti'yu Miaheyyun....Galunky'ti'yu Miaheyyun... I am honored that you have heard my words...and I pray to Creator today that many hearts will be opened by them... *turns from the fires and honors her brothers the First Nations Warriors who seek the ways...and feels her heart beating with much love for the sacred circle* --------- "RE: USA! (Wounded Knee info)" --------- Date: Fri, 22 Sep 1995 19:52:55 -0400 From: Wanblisapa@aol.com Subj: USA! (Wounded Knee info) usa-forever@webcom.com I will begin airing the plight of "Wounded Knee" Thursday September 14, 1995 on WWCR worldwide shortwave 5.065 MHz 9 PM Mountain Time. Also on KDNO 98.5 FM Delano, San Juaquin Valley, California. It will also air on Satellite G-6 or G-2 (depending on how your receiver is set up) channel 14 audio 7.56. My program 'The Hour Of The Time' is broadcast on the above stations and frequencies Monday through Friday nights. I am part American Indian who recognizes only one race, the Human race and I will do everything in my power to help you. Spread the word, William Cooper >> --------- "RE: Review: The Wind Won't Know Me" --------- Date: Mon, 25 Sep 1995 14:35:34 -0700 From: nelson@URVAX.URICH.EDU Subj: Review: The Wind Won't Know Me Mailing List: NATIVELIT Subject: REVIEW: Benedek, THE WIND WON'T KNOW ME From: H-Net Review Project Reply to: H-Net Review Project Distribution List H-NET BOOK REVIEW Published by H-Local@msu.edu (June, 1995) Emily Benedek. THE WIND WON'T KNOW ME: A HISTORY OF THE NAVAJO-HOPI LAND DISPUTE. New York: Vintage Books, 1992. 439 Pp. Map, photographs, chronology, endnotes, index. $14.00. Reviewed by Sandra Mathews-Lamb, University of New Mexico, for H-Local. "The Wind won't know me there. The Holy People won't know me. And I won't know the Holy People. And there's no one left who can tell me." --An Old Navajo Woman This woman's statement explains the Navajo perspective of this 113-year old disagreement between the Navajo and Hopi. The issue, however, is much more complex. Emily Benedek tells a convincing story about how the United States government became involved in Hopi and Navajo internal affairs, causing this dispute to take on a more desperate form. THE WIND WON'T KNOW ME, as Benedek writes, "grew out of a story I reported for NEWSWEEK 'Two Tribes, One Land', in 1985" (np). A journalist by trade, Benedek has a knack for organizing interviews, oral histories, and primary research together in a coherent and interesting narrative. Organized chronologically from interviews and research she did between the summer of 1985 and the spring of 1986, Benedek consolidates these disparate sources into a story of persistence, discouragement, and power. She introduces the reader to Navajo families that are being forced to move (Hatathlies and Tsos), Hopi traditionalists that oppose the forced migrations, the Hopi Tribal Council who support Navajo removal, and a myriad of government officials and lawyers who played a significant role in the dispute. She uses individual and personal stories to illustrate how various court cases, public laws, and Hopi/Navajo enforcement affected the many people involved. The story is a tangled web of relationships, power, and religious ties to land and life ways. Benedek illustrates this complexity with the help of a brief but comprehensive background of the migration and establishment of the Hopi and Navajo into northeastern Arizona, correctly adding that the Hopi inhabited the area long before the Navajo. Expansion of the successful Navajo sheep raising industry made movement into uninhabited areas of Hopi traditional land necessary in the nineteenth century. As the Hopi tried to assert their ownership of the disputed area, they discovered that since they had never fought against or made treaties with the United States, the US government did not recognize their title to the land. The 1882 Executive Order officially established the Hopi Reservation. But many problems would be associated with this decree. Benedek's extensive survey of federal documentation and litigation adds a much needed dimension to her work. The Navajo story is one of suffering and poverty, brought on by forced reduction in sheep and other livestock, as ordered by the federal government to alleviate the environmental strain on the Hopi Partition Lands (HPL). Unable to rebuild or maintain their homes due to restrictive federal regulations, they found themselves living in dilapidated homes. According to Benedek's interviews, the Navajo chose to remain because this was their home and had been for generations. Their gods told them to live there. Benedek's comprehensive narrative illustrates beautifully the Navajo's close ties to the land, but also reminds the reader that the Hopi as well have the same religious connection to the land. This discrepancy caused tensions to rise between two tribes which, according to Benedek's interviews with both Hopi and Navajo, had lived side by side harmoniously for generations but were prodded into disagreement by US involvement in internal affairs. "We call them foxes" (167), one Hopi woman describes her dealings with a Navajo who sold her bad meat. But there is more to the story of distrust than rotten meat. Benedek carefully documents the resentment that the Navajo (and traditional Hopi) have toward the Hopi Tribal Council--a government that was set up by the US. Through her meticulous use of interviews, Benedek helps the reader understand the complexities of relationships between Hopi and Navajo, and between the Hopi Tribal Council and the traditionalists. Benedek argues that the strained relationship between the Council and traditionalists is a consequence of US government interference in Hopi internal affairs. As is typical of US-Tribal relations, she asserts, the federal government often chose to negotiate with those most willing to placate the federal government. Benedek certainly does not heed John McCain's advice (then an Arizona Representative, now a US Senator) when he said, "No one should know how their laws or sausages are made" (241). Instead, she offers a personal look at the complicated decision-making process, as well as the individuals involved. One of Benedek's strengths is tying oral tradition and federal policies to form her narrative. Most convincingly, however, Benedek tells the story of two peoples who lived in relative harmony before the instigation of the 1882 Executive Order. Although the author focuses mostly on Navajo attempts to remain on the land, as well as the hardships they face daily, Benedek does treat this politically-charged subject with a fairly balanced pen. This reviewer would like to know, however, at what point do we stop history and declare land ownership? The author of THE WIND WON'T KNOW ME chose to stop the clock after the arrival of the Navajo into Hopi lands. But there is much more to the story than this. By reading this work the complexity of the issue can be understood. It is a welcomed addition to the few up-to-date monographs about the Hopi-Navajo dispute. Copyright (c) 1995 by H-NET, all rights reserved. This review may be copied for non-profit educational use if proper credit is given the author and the list. For other permission, contact reviews@h-net.msu.edu --------- "RE: Poem: Passing Up and Down" --------- Date: 6 Aug 1994 11:53:53 -0500 From: turtle@aicap.s21.com (Turtle Heart) Subj: Passing up and down Newsgroup: alt.native As the sacred Light passed Grandmother's belly we sat upon the earth singing passing Blue Light which had gathered near our hearts from the earth and into the sky our feathers moved the wind until the song cam back down around us and the light was everywhere again it was just right there passing all around us 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: 95/09/23 20:10 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 October 1-7 OKAKOPA (October) (Ikuwa) October was the last month of the Kau season, which ran from May through October. The most important holiday of the Hawaiian year was the Makahiki, which began in late October or early November, when the Pleiades or Makali'i stars first appeared in the night sky, and lasted for four months. During this time there was no fighting, for the Makahiki was a festival honoring Lono, who was, among other things, a god of peace and of the harvest. It was celebrated by prayers and offerings to the gods, followed by feasting, games, songs and dancing. 1 Lono, grant us the rains to make our crops grow, the sunlight to make them ripen, and the strength for us to harvest your bounty. 2 This land was born in fire and cooled by the touch of the wind and rain. 3 I cast my lei of dreams upon the ocean. 4 Every dawn begins the adventure of a new day. 5 A tiny crab scuttles across the wet sand, searching for places to hide. 6 Walk in the paths illuminated by the moon. 7 I hear the bright music of the waterfall in my dreams. (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Conferences and Powwows - offline" --------- Date: Thu, 28 Sep 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 Subject: World Premiere in Oct '95 BRENT MICHAEL DAVIDS: Oct 28, 1995 Presenter Dale Warland Singers Venue Wayazata Community Church 125 East Wayzata Blvd. Wayzata, MN 55391 Tel: 612/473-8876 Contact: Roderick Kettlewell Performance Description The event is two rehearsals and premiere performance of "NATIVE AMERICAN SUITE" composed for the Dale Warland Singers (DWS). Brent will perform soprano crystal flute with DWS for the premiere on October 28, 1995, and another flutist will perform the work on it's second performance in November (the following weekend). Biography Brent Michael Davids is a professional award-winning composer and an enrolled member of the Mohican Nation. His music has been performed at Lincoln Center in New York, the Kennedy Center in DC, and major cities across the US, as well as England, Germany, Italy, Portugal, France, Austria, and The Netherlands. With nearly two decades of commissions under his belt, Davids has been awarded by the National Endowment for the Arts, Meet the Composer, ASCAP and numerous other agencies, including the top composition award given in the state of Arizona. ----------------------------------------------------------------------- From: ORION Orion Beadling Intertribal Spiritual Gathering in Kissimmee September 2, October 7, November 18, December 9 7:00 PM There will be a recorded message on the day of the ceremonies. Phone # : 407 397-5300 From Tampa- Take I-4 Past the Haines City exit rt 27 . Take the next exit turn right go to 17-92 EAST. Turn Left toward Kissimmee Go through Intersection City and Campbell City. Watch for an Eckards under construction on the Corner of Pleasant Hill Rd THERE IS a light at this intersection Turn RIGHT Go 2.7 mi to GRANADA BLVD. Turn LEFT - there is a boat ramp sign on the right. 2950 GRANADA BLVD, 7th house on the right--there is a large camper in the driveway. From Orlando- Take JOHN YOUNG PARKWAY SOUTH Cross 192 Continue until you see a PUBLIX supermarket on your right. TURN LEFT on PLEASANT HILL RD. Go 2.7 mi to GRANADA BLVD. Turn LEFT - there is a boat ramp sign on the right. 2950 GRANADA BLVD., 7th house on the right--there is a large camper in the driveway. I will put up fluorescent pink signs with a medicine wheel on the corners of PLEASANT HILL and 17-92 GRANADA BLVD and PLEASANT HILL ======================================================================= Oct 5-7 13th Georgia Cherokees, St. George, GA Info: 904-275-2953 Oct 5-8 Shiprock Navajo Fair, Shiprock, NM Info: 520-871-6478 Oct 6-8 16th Annual Pow-Wow, Winfield, TN Info: 615-569-4960 Oct 6-8 5th Intertribal Pow-Wow, Louisville, KY Info: 502-955-7965 Oct 6-9 Sovereignty Celebration, Red Lake, MN Info: 218-679-3341 Oct 6-7 Fayetteville Pow-Wow, Fayetteville, NC Info: 910-483-8442 Oct 7-8 Wind,Rain & Fire Pow-Wow, Monterey, IN Info: 219-278-7021 Oct 7-9 Mohawk Trail, Charlemont, MA Info: 413-339-4096 Oct 7-9 5th Harvest Moon, North Stonington, CT Info: 203-684-6984 Oct 8-9 Nekaneet/Maple Creek, Maple Creek, Saskatchewan Info: 306-662-3660 Oct 8 A Time of Thanksgiving Festival, Allentown, PA Info: 619-797-2121 ========================================================================= -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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, Brooke Craig, Ann Stewart, Dave Denomie, Joseph V. Kelly, Allen Gabriel, Russell D. Lederman, Brian Hirsch, Turtle Heart(Mending the Sacred Hoop with song poems), William Cooper, Chief Richard Kahgee via web(Press Release), Daniel Umstead(Press Release), Richard Holmes, James D. Audlin --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ Part B of this newsletter (not included) has already been distributed via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 28 Sep 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 = ======================================================================= Subject: 27th ALGONQUIAN CONFERENCE Original Sender: mjblack@email.unc.edu (M Jean Black) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) THE 27TH ALGONQUIAN CONFERENCE WILL TAKE PLACE FROM 27 OCTOBER THROUGH 29 OCTOBER AT THE UNIVERSITY OF NORTH CAROLINA, CHAPEL HILL, NORTH CAROLINA. SESSIONS WILL BE HELD IN ROOMS 224 AND 226 OF THE CAROLINA UNION. Registration is $30 (students $25). Please make cheques payable to the ALGONQUIAN CONFERENCE. A preliminary program will be mailed to those who have pre-registered. M. Jean Black, Research Laboratories of Anthropology, University of North Carolina, Chapel Hill, NC 27599-3120. Fax: (919) 962-1613. E-mail: mjblack@email.unc.edu -------------------------------------------------------------------------- Subject: 1st Annual Hill Top Pow-Wow (Hayward, California, 14-15 October) Original Sender: eivory@sas.csuhayward.edu (Eric Ivory) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) I am pleased to announce that on October 14, and 15, 1995 Student Academic Services, the Department of Ethnic Studies, and the American Indian Council of the Third World Counselors Association are sponsoring the First Annual Hill Top Pow-Wow American Indian Celebration at California State University, Hayward. The purpose of the Hill Top Pow-Wow event is to celebrate Native Indigenous Peoples of America and the Autumnal Equinox. This will be the First American Indian Hill Top Pow-Wow since 1976 at California State University, Hayward. The Hill Top Pow-Wow is a free event and a wonderful opportunity for CSUH students, staff, administrators, their families and local communities to enjoy and participate in a uniquely traditional American Indian experience. Participants will be able to feel the sounds of the drums, which Native Americans consider the Heartbeat of the people, see proud dancers display their heritage through traditional dances and regalia, and enjoy the unequaled crafts and jewelry displayed by American Indian vendors. THURSDAY, October 12, 1995 12:00 pm to 1:00 pm (Pre-Pow-Wow Presentation) We have planned a pre Pow-Wow presentation on the Agora Stage Area to introduce the campus community to the main Hill Top Pow-Wow Saturday, October 14, and Sunday, October 15, 1995. The program will begin with a traditional American Indian blessing of the Hill Top Pow-Wow event, followed by a drum demonstration, and poetry reading. The HILL TOP POW-WOW main program will start on: SATURDAY, OCTOBER 14, 1995 from 10:00 am to 8:00 pm, and SUNDAY, OCTOBER 15, 1995 from 10:00 am to 5:00 pm at the University Stadium. For more information, please contact Eric Anthony (Brave Man) Ivory, Counselor, Student Academic Services by telephone (510)885-3751, Facsimile (510)885-7400 or P-mail (e-mail) eivory@csuhayward.edu Hope to see you there! Brave Man ---------------------------------------------------------------------- Subject: 3rd Annual Prayer Vigil, D.C. Original Sender: mosa@netcom.com (Michele Lord) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) [If you live in the Washington, DC area and can provide transportation or housing for participants between Sept. 28 & Oct. 2, please contact Grecia Matos. Ph: 301-779-2416 hm; 202-501-9589 wk. Thank you. -Michele] *** ONE MIND, ONE VOICE, ONE HEART, ONE PRAYER *** One People in Prayer Sept. 30 & Oct. 1, 1995 On The Mall in Washington, D.C. (next to the Washington Monument) We invite you to join us on the Mall near the Washington Monument for thirty hours of continuous prayer and related events. We ask you to tell others about this event. Please keep One Mind, One Voice, One heart, One Prayer and its intention in your thoughts and prayers. Third Annual Prayer Vigil * Sunrise Pipe Ceremonies - honoring the birth of Miracle, a white buffalo calf who symbolizes the beginning of peace and unity among people * 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 * 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 [We need (1) prayers, (2) presence, and (3) financial support. Please keep the events and their intention, to be One People in Prayer, in your prayers and thoughts. If possible, plan to come to Washington, D.C. Finally we ask for whatever financial support you can provide. Thank you.] For further information or to make tax-deductible and much needed contributions contact: From The Circle, California 510-531-7527 (non-profit EIN- 93133148) bestar@aol.com Wittenberg Center, New York 914-679-9764 wicar@aol.com Sacred Life Assoc., Washington 206-432-5412 wingz@ix.netcom.com Juanita Neconie, Washington, D.C. 301/208-1407 JNeconie@IHS.SSW.DHHS.GOV Michele Lord, Santa Cruz, CA 408-335-4740 mosa@netcom.com +*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*+ "When we walk upon Mother Earth, we always plant our feet carefully because we know the faces of our future generations are looking up at us from beneath the ground. We never forget them." -Oren Lyons, Onondaga Nation *~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+~* Michele Lord mosa@netcom.com +*+ +*+ +*+ +*+ +*+ +*+ ---------------------------------------------------------------------- From: berryj@Okway.okstate.edu (John Berry) Subject: Writing Workshop, Tahlequah, OK To all, ************************************************************ Wordcraft Circle Workshop for Native American Writers Oct. 3 & 4, 1995 Presented by The Northeastern State U. Center for Tribal Studies in Association w/ the Cherokee Nation of Oklahoma. NO REGISTRATION FEE REQUIRED: for further information contact the Center for Tribal Studies at: (918)456-5511, Ext. 4350 PROGRAM PRESENTERS: Ed Ramon, Commanche/Lakota; author of Scars and Stipes Forever Lee Francis, Laguna/Pueblo; National Director of Wordcraft Circle Robin Coffee, Creek; Poetess Don Birchfield, Choctaw; Writer Robert Conley, Cherokee; author Mountain Windsong Frankie Sue Gilliam, Editor/Publisher of Twin Territories Julie Moss, Cherokee; Poetess, past Editor/Publisher of Indigenous Eye Murv Jacobs, Cherokee; Artist/Illustrator of Mountain Windsong Shelly Davis, Cherokee; Journalist for Indian Country Elizabeth Gaines, Cherokee/Shawnee; Managing Editor OK Indian Times Joyce Bear, Muscogee(Creek); Traditional Storyteller Jake Chanate, Kiowa; Traditional Storyteller Hastings Shade, Cherokee; Traditionalist and Adviser ----------------------- Program Committee: Carol Young, Program Coordinator, NSU Center for Tribal Studies Robert Conley, Wordcraft Circle National Board Member Dr. Gloria Sly, Dep. Dir. of Education, Cherokee Nation of OK Program begins Wednesday morning, Oct. 3, 1995 at 8:00AM Program ends Thursday evening, Oct. 4, 1995 at 6:30PM ------ "RE: Saugeen Declare Sovereignty over Saugeen/Bruce Peninsula" ------ Date: 7:07 PM Sep 23, 1995 From: Chief Richard Kahgee via web Subj: Saugeen Declare Sovereignty over Saugeen/Bruce Peninsula Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) GOVERNMENT of SAUGEEN For Immediate Release THE SAUGEEN NATION DECLARES SOVEREIGNTY OVER THE WATERS AROUND THE SAUGEEN/BRUCE PENINSULA DULUTH, MN -- (September 23, 1995) -- Richard Kahgee, Chief of the Saugeen Nation, in a historic declaration made before the International Joint Commission (IJC) on Saturday, invoked the Saugeen nation's sovereign status under international law and declared its sovereignty over the waters around the Saugeen/Bruce Peninsula. "We are doing no more than reaffirming our inherent right to these waters and our jurisdiction over our resources around the Saugeen/Bruce Peninsula. We never relinquished our right to these waters under any treaty or agreement," said Chief Kahgee in an interview. The Saugeen Nation will begin immediately to implement various aspects of its authority. This includes, for example, determining fishing seasons, establishing quotas, undertaking conservation analysis and announcing dates upon which the Saugeen shall begin to issue commercial and sports licenses. "It is our belief and good faith that the process of withdrawal by the Governments of Canada and Ontario can occur in an orderly manner," added the Chief. "We will be delivering our Declaration as a sovereign nation to the Prime Minister of Canada and to the Department of Foreign Affairs in Ottawa." Chief Kahgee called upon the Governments of Canada and Ontario to withdraw any semblance of authority over the waters by January 1, 1997. In the period of transition, beginning immediately, the Saugeen Nation will engage in nation-to-nation negotiations with the aim of establishing an international covenant on the co-operative measures necessary for the maintenance of the fisheries and of the related general health, stability and viability of the international waters known as the Great Lakes. The Duluth Declaration evolves from the failure over two centuries of consecutive forms of settler governments to honour the numerous nation-to- nation treaties between various governments and Aboriginal Nations. Over this period, the Saugeen Ojibway have consistently fished these waters and resisted the erosion of the fisheries by non-native users. Said Kahgee, "We saw our legal interests in these waters clearly acknowledged by governments, on one hand, and then conveniently forgotten, deliberately abused, corrupted and denied." In a 1993 Ontario Court of Justice decision, Justice Fairgreave stated (within the context of the Canadian constitution), in finding in favour of the Saugeen Ojibway's right to the fishery, that the evidence submitted showed "a relentless incremental restriction and regulation of the admitted Aboriginal right, despite continuing protests, petitions, objections and resistance" by the Saugeen Ojibway. The Ontario government has not appealed this decision. "Though, as a sovereign nation, we are not bound by the Ontario Courts, the Fairgreave decision and hence Canadian law supports our inherent and treaty rights to the fisheries," said Chief Kahgee. The Declaration was made at the Eighth Biennial Conference of the IJC in Duluth. The IJC's primary role is to monitor and assess progress made by Canada and the US and the states and provinces bordering the Great Lakes pursuant to the Great Lakes Water Quality Agreement. The IJC was formed under the Boundary Treaty of 1908, a bilateral agreement between the US and Canada. Said Chief Kahgee, "We chose to make our declaration before an international forum which should recognize the role of Aboriginal communities in managing the waters. The bilateral agreement between Canada and the US regarding management of the Great Lakes should include Aboriginal Nations. We call upon all nations to respect the past, respect the future" In reference to the IJC's mandate, the Saugeen Nation notes that "Aboriginal people have lived from time immemorial on these shores. We have fought for our inherent rights both to fish and to regulate the fisheries in these waters. And we have watched as Canada and the United States have allowed the erosion of the integrity of these waters, through pollution by chemical wastes and the destruction of fish stocks." Chief Kahgee called upon the IJC and international community "to recognize and support the assertion of the inherent right of the Aboriginal nations of the Great Lakes, as sovereign peoples, to partnership in the management, disposition, and regulation of the Great Lakes, with the inherent right to share in the economic and cultural benefits of the Great Lakes." The Saugeen Nation also calls upon the international community, as well as the US and other Aboriginal Nations of the Great Lakes to support the "inherent right of the Saugeen Nation to fully manage the Bruce Peninsula fisheries." The Saugeen Nation is located 250 kilometres northwest of Toronto, just east of Southampton on the Lake Huron or west side of the Saugeen/Bruce Peninsula in Ontario. - 30 - A full text of the Duluth Declaration is available upon request or can be downloaded from Web Networks' conference: web.native (as of Monday September 25, 1995). For more information, call: Chief Richard Kahgee September 22 and 23, 1995: c/o the Fond du Lac Black Bear Hotel, Carlton, Minnesota tel: 218-878-7400 After September 24, 1995: Saugeen Nation tel: 519-797-2781 --------- "RE: Budget Genocide -- Gwich'in Indians Need Your Help" --------- Date: Fri, 22 Sep 1995 14:02:00 CDT From: bhirsch@macc.wisc.edu (Brian Hirsch) Subj: Budget Genocide -- Gwich'in Indians Need Your Help Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Oil Drilling In Arctic National Wildlife Refuge Is Cultural Genocide for Gwich'in Indians Washington, DC -- Sept. 22, 1995 Oil development on the coastal plain of the Arctic National Wildlife Refuge in Alaska would violate the human rights of the Gwich'in Indian people, says Sarah James, spokesperson for the 15 Gwich'in villages of northeast Alaska and northwest Canada. "We are caribou people," said James. "Oil development in the birthplace of the Porcupine River Caribou Herd would hurt the caribou and threaten the future of my people." The Gwich'in are the northernmost Indian tribe in North America, and still rely heavily on caribou for food, tools, winter boots, and other items. Caribou are also the central focus of their northern culture. "We still sing the songs, tell the story and do the dances," said Some in the US Congress hope to balance the budget on the backs of the Gwich'in, by including revenues from oil development in next year's budget. "The area they want to develop is exactly the same place the caribou birth and nurse their young every year," James said. "This is not the right way to balance the budget. This is cultural genocide for my people." The Gwich'in urgently ask you to contact your US Senators and tell them that you OPPOSE oil drilling in the Arctic National Wildlife Refuge. Also, contact President Clinton and tell him that you SUPPORT his threat to veto any legislation that allows for drilling in the Arctic National Wildlife Refuge. Mahsi choo. --------- "RE: Spirituality" --------- Date: Tue, 19 Sep 1995 16:08:00 -0600 From: kellyj@plk.af.mil (Joseph V. Kelly) Subj: Spirituality Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) How does one resolve issues of spirituality in these days? It seems that back in the old days, the people had religion which came out of existence as a people on the earth. It was part of their language, daily chores, songs, rasing children, farming, hunting. American culture seems pre-disposed to perceive religion/spirituality (what's the difference?) as a kind of add-on module. It's like saying "Did you see Bill? He's got religion!" I have many indian (NA) friends who have family members who practice native ways of understanding, plus they go to christian churches. Things of the spirit are not so cut and dry, and lots of people, however, can only see a limited number of ways (99% of the time I can only see as far as the tip of my nose!) I guess religion was much more integrated into daily life -- that's what I'm trying to say -- there are some days that are very special, and sacred, but the songs, the teachings tell us to regard every day as special and sacred. The things the old ones did to sustain the people, those were sacred -- hunting and farming and gathering wood were absolutely sacred because they kept the people alive. Telling stories, singing songs, playing games, were sacred because they kept the people together. These things are still sacred. Thoughts, words (especially words!), actions (most importantly actions!) are sacred! I don't ever want to forget this! And once more, every people have a way of expressing these things, and there is no real pan-Indian way, but as Indians we have a lot of learning and relating to each other that we should do. I am Mohawk and Seneca (Six Nations on the Grand River), Irish, and Finnish, and my wife is Dine' and Yankton Dakota. For those of you who know these cultures, you know there's some big differences between them... a whole bunch of "no-nos" in one which are acceptable to the others and vice versa. But I've learned so much from each one. --joe kellyj@ug1.plk.af.mil --------- "RE: NA Awareness" --------- Date: Sat, 23 Sep 1995 00:25:30 -0400 From: rholmes105@aol.com Subj: NA Awareness Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Due to technical problems this message is being posted a bit later than I hoped, so please bare with me. --Greetings to all! I've been monitoring this list for a couple of months and wanted to respond to some of these posts, but just can't seem to find the time to put fingers to keyboard. I would like to make two points that in some respects relates to a couple of subjects. The first point would be about education. Several posts have mentioned this as a way of making ones point. This may be a long road to haul, but it is the best way to communicate between NAs and non-Nas. By reading books, watching movies/tv programs, attending pow-wows, exhibits and misic, my wife and I have learned the true plight of Native Americans. We hope to educate ourselves and others as to the injustices and prejudices that many NAs have suffered at the hands of our government and non-natives. This education can further be enhanced by the help of mainstream media attention, which is point number two: Media coverage of Native American issues seems to be severely lacking, at least here in the east. I would say that most people get there view of the world from tv and newspapers, so it is very important to get the media to cover NA events. A case in point would be GMAs week long coverage of the making of "Pocahontas". While I did not see all the segments, I would have thought that at least one segment would have been devoted to the true story of Pocahontas. After all there is usually two sides to every story. I am not aware of any segment as such, please correct me if I am wrong. Also, the response of one of the newspapers to the "Pocahontas" protest letter, was that it did not have a "local" angle. I guess that means that this would only be of interest to NAs. This is a national issue! Had this been any other minority or group this protest would have gotten greater attention. Hopefully in time, the "forgotten minority" will get the attention and respect it deserves. Well that's about it for now. Thanks for any and all responses in advance and hope to communicate again soon. Richard --------- "RE: Oneida Nation Childhood Center" --------- Date: Fri, 22 Sep 1995 13:07:50 +0000 From: umstead@oneida-nation.org (Daniel Umstead) Subj: Oneida Nation Childhood Center Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) September 18, 1995 For Immediate Release Oneida Nation Early Childhood Learning Center -- An Incubator of Dreams ONEIDA INDIAN TERRITORY, via Oneida, NY -- The economic hopes and dreams of an impoverished and almost extinct nation were planted within the walls of a pole barn- turned bingo hall on the Oneida Indian Nation Territory a decade ago. Now, with the Nation's financial future much more stable, the hopes and dreams of Oneida children will be cultivated within those same walls as the Nation prepares to open a day care center there. The Nation will renovate the old bingo hall on the Nation Territory, the site of its first gaming enterprise, and convert it into a temporary day care center. The 5,000 square-foot renovation is made possible by gaming and other business the Nation conducts as a sovereign. In July, Oneida Indian Nation Bingo outgrew its location in the Territory bingo hall and relocated to its own wing at Turning Stone Casino. The renovation of the old bingo hall into an Early Childhood Learning Center will by completed by mid-November. In a year, the day care center will move to its permanent location inside the Ray Elm Elders and Children's Center on Union Street, Oneida. That facility is in design stages now, after a May 31 groundbreaking. It is expected to be completed in the Fall of 1996. Renovations to the building will include the addition of classrooms and a play area. An outdoor play area also will be created including traffic blocks and treed boundaries from the old parking lot. The Nation will employ a staff of eight professional teachers and a day care director to operate the center. A cook also will be on the premises to prepare lunches and snacks. In addition to day care, the Nation will offer a school-aged program for children up to fourth grade. Children participating in this program may come to the center after school to work on home work and other school projects under the guidance and support of the in-house professional teaching staff. In taking this step, the Nation takes one more step closer to literally caring for the seventh generation to come, a duty as taught by Iroquois law. "We have put our heads and our hearts together to lay the foundation for development to support our children, their children and the generations to come," said Ray Halbritter, Oneida Nation Representative, of the program. The day care center will offer a hands-on, culturally sensitive curriculum, and will provide children the opportunity to learn the Oneida language while they are in day programs, he added. The day care center will be open Monday through Friday from 6 a.m. to 6 p.m. It will offer full- and part-time child care. Initially, the center will be available to Oneida Member children ages 6 weeks to 9 years. If space permits, the facility will be opened to the children of other Native Americans and Nation employees. The center will be able to accommodate 30 children and is already near capacity in reservations. For more information, contact Diane Stirling, Director of Nation Communications, or Ken Zeszutko, media coordinator, Oneida Nation Communications Department, (315) 829-3090. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Daniel Umstead + The Oneida Indian Nation Internet Coordinator + Oneida Indian Nation + "The first Indian Nation on 315-361-6300 + 315-361-6333 (fax) + the World Wide Web" umstead@oneida-nation.org + + URL - http://nysernet.org/oneida/ +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ ÿ