Subject: Wotanging Ikche--nanews03.047 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 047 O o o o o O __/_ / ) (___/ / ( (___, 25 November 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 IND-NET, INNU-L, Chiapas-L,NATCHAT & NATIVE-L listservers; 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. 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 and David Cole 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 "What treaty that the whites have kept has the Red man broken? Not one. What treaty that the white man ever made with us have they kept? Not one. When I was a boy the Sioux owned the world; the Sun rose and set on their land; they sent ten thousand men to battle. Where are the warriors today? Who slew them? Where are our lands? Who owns them? What white man can say I ever stole his land or a penny of his money? Yet they say I am a thief. What white woman, however lonely, was ever captive or insulted by me? Yet they say I am a bad Indian. What white man has ever seen me drunk? Who has ever come to me hungry and unfed? Who has ever seen me beat my wives or abuse my children? What law have I broken? Is it wrong for me to love my own? Is it wicked for me because my skin is red? Because I am a Sioux; because I was born where my father lived; because I would die for my people and my country." __ Chief Tatanka Yotanka (Sitting Bull), Hunkpapa Sioux +- -- -- -- -- -- -- -- -- -- -- -+ | 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! _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ Date: Wed, 15 Nov 1995 10:43:38 -0500 From: zeldadune@aol.com Subj: Peltier hearing Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Just want to remind all of you that (Sharon S. mentioned him in her posting) that Leonard Peltier has a parole hearing this month. Please write today and encourage others to ask for his release. U.S. Parole Board 10220 N. Executive Hills _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ Sitting Bull was jailed for daring to defend the Black Hills from thieves. Leonard Peltier faces his last chance to leave the iron house where he is kept unjustly. It is the way of the dominant society to quiet those who would speak the truth. This week I was honored to visit very young children in a school. It was a far greater gift for me than for them. My heart swells with tears of joy with the purity and untarnished love of these little ones. I thank Creator for allowing me to give them some truth to carry before someone tries to poison their hearts. When the lies come they will know that one sunny Georgia morning they sat in a Circle and spoke only of joy, and love, and honor. They will know they danced to songs of friendship. They smiled and laughed. The poison will not so easily go into these beautiful vessels. 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=== ----------- News of the people featured in this issue ---------- Part A: Usenet and e-mail Part B: NATCHAT and NATIVE-L lists - How to Help - Conferences and Powwows - online - Innu Jailed for Runway Protest - Peltier Hearing - NAGPRA Public Law - Civil Disobedience Planned - CBS-TV to Broadcast for Leonard Peltier Grace Thorpe Profile - UN Working Group Meets - The Land on Indigenous Rights - Uncle Ben's Last Gift - Opportunity for Native - 12th Anniversary of the EZLN Producers/Directors - Strangers in Their Own Home - Keweenaw Bay Update - This Day of Thanks - Review: Red Earth, White Lies - Poem: To All Natives - Poem: Roots from the Earth - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: How to Help" --------- Date: Fri, 17 Nov 1995 16:32:00 -0500 From: eaglerok@northernnet.com (feather eaglerock) Subj: how to help Mailing List: IND-NET O siyo and Ah-neen! from this Cherokee Gramma in Chippewa country. Many times much of the money raised by professional fundraisers goes to the cost of raising funds by professional fundraisers!! It is a good thing to get a statement from the fundraiser to see what percentage of funds actually go to the Indian people. Yes. Hear our voices. We know how to help our own people, many times our greatest obstacle is well-meaning individuals who think 'they' know what is best for us and control the resources available and stand in the way of doing things in _our own way_. All across indian country the people are healing themselves by returning to the traditional ways of their people. You can help my grandchildren by going into the schools and finding out what the other children are being taught about indian people and about federal Indian policy. Learn the truth and learn the issues. Yes. Hear our voices. Wado and Mii Gwetch. Feather Eaglerock Leech Lake Rez (a sovereign nation surrounded by the state of Minnesota) English is a foreign language! Reclaim your heritage Reclaim your language --------- "RE: Innu Jailed for Runway Protest" --------- Date: Tue, 21 Nov 1995 19:20:00 -0400 From: Larry Innes Subj: Innu Jailed for Runway Protest Mailing List: INNU-L FOR IMMEDIATE RELEASE 21 November 1995 Innu to Serve Time for Runway Occupation (Sheshatshiu) A number of Innu including Innu Nation President Peter Penashue, will be serving time in lieu of fines after being convicted last year on charges arising from the occupation of Dutch F-18's during a runway protest at 5 Wing Goose Bay on September 8, 1993. The occupation coincided with the visit of the Dutch Minister of Defence. Peter Penashue, along with Lyla Andrew, Lousia Penashue, Emma Millie, George Nuna, Elizabeth Penashue, Chief Greg Andrew, Philomena Penashue, Abraham Pone of Sheshatshiu and Kari Reynolds, a supporter from Toronto, will be spending 14 days in jail as of today, after deciding not to pay the $250 fine served on them by Judge Power of the Newfoundland Provincial Court. "We chose not to pay the fine because we do not believe that we are guilty. This is not an issue of guilt or innocence, but one of justice, and justice is certainly not served when Innu people have to spend time in jail for defending their land and way of life.", said Penashue. "It becomes a travesty when you consider the fact that the Newfoundland government will be spending more than $50,000 to lock us up, not to mention the thousands of dollars that they have already spent prosecuting us for our 'crimes', all in the interest of 'justice'. This is while we suffer the impacts of militarization, and while Canada and Newfoundland reap the benefits." The jail terms come at a critical time, as several European countries are considering renewing the MMOU's (Multinational Memorandums of Understanding) under which the flight training takes place. The Innu have actively campaigned in Canada and in Europe against the renewal of the agreements, which come at the end of March 1996. Last week, supporters in Toronto occupied the Dutch and British consulates in order to draw attention to the failure of the recently concluded environmental assessment process to deal with Innu concerns. Activists in the Hague staged a peace camp at the opening of the Dutch parliament on November 16 to inform MP's about the issue in preparation for an upcoming parliamentary debate over over the renewal of the MMOU. "It is pure hypocrisy for European countries to export their flights to Innu land when they don't allow them at home. We care about our land as much as they care about theirs, but somehow we don't seem to count.", stated Penashue. Elizabeth Penashue, a grandmother and one of the leaders of Innu resistance to the flights, stated "It is difficult for everyone, especially those women who have children and grandchildren to have to spend time in prison. Women will never forget their children, and will never stop worrying about them. There will be a lot of tears, but we take these actions for our future and for the future of our children." FOR MORE INFORMATION: Penote Michel (709) 497-8398 backgrounders and photos are available on the Innu Nation WWW homepage: http://www.web.apc.org/~innu/llftindex.html --------- "RE: NAGPRA Public Law" --------- Date: Mon, 20 Nov 1995 06:10:35 -0800 (PST) From: Larry Kibbey Subj: Re: Cowlitz Indian People's Request Mailing List: IND-NET In accordance to NAGPRA P.L. 101-601(25 USC 3002) Sec. 3. Ownership: (a) Native American Human Remains and Objects.- The ownership or control of Native American cultural items which are excavated or discovered of Federal or Tribal lands after the date of enactment of this act shall be (with priority given in the order listed)- (1) in the case of Native American human remains and associated funerary objects, in the lineal descendants of the Native American; or (2) in any case in which such lineal descendants cannot be ascertained and in the case of unassociated funerary objects, sacred objects, and objects of cultural patrimony- (A) in the Indian tribe of Native Hawaiian organization on whose tribal land such objects or remains were discovered. (B) in the Indian tribe or Native Hawaiian organization which has the closest cultural affiliation with such remains or objects and which, upon notice, states claim for such remains or objects. NAGPRA was introduced to assist the tribes to not only retrieve funerary items and sacred objects from the museums, but to identify areas of relative concern and interest that might be of value to the culture and religion of the Native American Indians. Lineal descendants, and because of the fact that many small tribes and or bands in the U.S. are not established under Federal Laws, does not mean they do not have the legal right to ascertain traditional use areas, such as hunting, fishing, gathering, ceremonial and burial areas, though it is feasible to produce legal documents that would in fact assist in such endeavors. Larry Kibby, Consultant/Director Western Shoshone Historic Preservation Society Elko Indian Colony 1581 Pinenut Circle Elko, Nevada 89801 --------- "RE: CBS-TV to Broadcast Grace Thorpe Profile" --------- Date: 21 Nov 95 22:48:25 GMT From: andrea@scicom.AlphaCDC.COM (Andrea Lord) Subj: NECONA FAX RELEASE Newsgroup: soc.culture.native FOR IMMEDIATE RELEASE: NECONA National Environmental Coalition of Native Americans 2213 W.8th Street, Prague, OK 74864 ANS/FAX (405)567-4297 CBS-TV TO BROADCAST GRACE THORPE PROFILE SUNDAY, NOVEMBER 26, 1995 For More Information Contact: Grace Thorpe (405)567-4297 A CBS-TV spokesperson has announced that the network will broadcast a profile of Sac and Fox Nation citizen Grace Thorpe during its program SUNDAY MORNING on Sunday, November 26th, 1995, at 9:00am. EST. Kathy Lewis, a segments producer for SUNDAY MORNING, says the profile will be eight to nine minutes long. In Oklahoma City, SUNDAY MORNING airs from 8:30 to 10:00am on KWTV-TV, Channel 9. It airs from 9:00 to 10:30am in Tulsa, on KOTV, Channel 6. Lewis and Randall Pinkston, a CBS-News Correspondent, visited the Sac and fox reservation, near Stroud, in mid-Ocotober to tape interviews with Thorpe, the daughter of athletic legend Jim Thorpe. According to Lewis, Thorpe came to her attention during research for a possible story on the issue of nuclear waste dumping. Thorpe is an anti- nuclear activist, and President of the National Environmental Coalition of Native Americans (NECONA). NECONA has three goals: to oppose efforts to set up nuclear waste dumps on Indian land, to establish nuclear free zones, and to educate tribal members (and the public) about the health hazards or radioactivity and of transporting nuclear waste on the nation's rails and roads. Lewis says the CBS profile will also discuss Thorpe's work on her father's legacy. In interviews with Pinkston, Grace Thorpe discussed her father's athletic career, his advocacy for Indian Nations' assuming more control over their own destinies and her efforts to have Jim Thorpe declared the "Greatest Athlete of the 20th Century" in an upcoming Associated Press Poll. CBS-TV crews spent a total of five days, at four different locations, shooting the video for the SUNDAY MORNING profile. Lewis says the air date for the profile was pushed forward a few weeks because of the pending publication of a PEOPLE Magazine profile of Grace Thorpe which will be in a late November issue. (Edited from Press Release by Michael Dodson, Sac and Fox Public Information Officer: (918) 968-3526 ext:125, or fax (918) 968-3887) No Nuclear Waste on Indian Lands Nuclear Free Zones --------- "RE: The Land" --------- Date: Mon, 20 Nov 1995 06:53:16 -0800 From: Wanbli Sapa Subj: the land UUCP email For your respective circles...... >From "Neither Wolf Nor Dog, On Forgotten Roads with an Indian Elder", by Kent Nerburn..... Dan, the elder, speaking to Kent, of the White Nation: "Maybe long, long ago, Europe was just land, too, like this land was for us. But that was so long ago that no one remembered. It had all been turned into property. If people didn't have property they didn't have very much control over their lives, because everyone believed that whoever had a piece of paper saying they owned the land could control everything that happened on it. The people that came across the ocean believed this, too. They came here to get their own property. "We didn't know this. We didn't even know what it meant. We just belonged to the land. They wanted to own it. "And here is something that I think is important -- your religion didn't come from the land. It could be carried around with you. You couldn't understand what it meant to us to have our religion in the land. Your religion was in a cup and a piece of bread, and that could be carried in a box. Your priests could make it sacred anywhere. You couldn't understand that what was sacred for us was where we were, because that is where the sacred things had happened and where the spirits talked to us. "Your people did not know about the land being sacred. We did not know about the land being property. We could not talk to each other because we did not understand each other. But pretty soon your people were not like a stream or even a great river any more. They were like a great ocean. This ocean washed us back upon each other. It washed us off our land. "Some of us wanted to fight. Some of us wanted to run away. There were old chiefs who said we should make the best deals we could so we could keep our most sacred lands for ourselves. There were even Indians who saw all the things white people had and thought we should give up our way because the Creator wanted us to try this new way. "We did not know what to do. You were everywhere. You were killing all the animals. The buffalo were gone. The birds were gone. You put two rails across the country that the buffalo would not cross. Then you rode by on your trains and shot the buffalo as you passed. You left them to rot in the sun. You would not let us hunt. You gave us blankets and whiskey that made our people crazy. We were put in little pens of land that were like tiny islands in your sea. "The worst thing is that you never even listened to us. You came into our land and took it away and didn't even listen to us when we tried to explain. You made promises and you broke every one. "First you said we could have our sacred lands, but then when you wanted them you took them. That is what happened with the Black Hills. "Then you said we could have enough land to hunt and fish on. But when you wanted it you made it smaller or took it away and sent us somewhere else. "Then you said we could always hunt and fish on the lands you took for your people, but then these new people said we couldn't. "You did something we did not think was possible. You killed us without even taking our lives. You killed us by turning our land into pieces of paper and bags of flour and blankets and telling us that was enough. You took the places where the spirits talked to us and you gave us bags of flour. "This is what you have to understand. To us the land was alive. It talked to us. We called her our mother. If she was angry with us, she would give us no food. If we didn't share with others, she might send harsh winters or plagues of insects. We had to do good things for her and live the way she thought was right. She was the mother to everything that lived upon her, so everything was our brother and sister. The bears, the trees, the plants, the buffalo. They were all our brothers and sisters. If we didn't treat them right, our mother would be angry. If we treated them with respect and honor, she would be proud. "For your people, the land was not alive. It was something that was like a stage, where you could build things and make things happen. You understood the dirt and the trees and the water as important things, but not as brothers and sisters. They existed to help you humans live. You were supposed to make the land bear fruit. That is what your God told you. "How could we people ever talk together when we each believed our God had told us something different about the land? We couldn't and we never did. "But you were stronger. There were more of you, so your way won out. You took the land and you turned it into property. Now our mother is silent. But we still listen for her voice. "And here is what I wonder. If she sent diseases and harsh winters when she was angry with us, and we were good to her, what will she send when she speaks back to you? "You had better hope your God is right. That is all I have to say." Wanbli Sapa One Earth, One Life Endeavors icabu@ix.netcom.com <*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*> I have come to terms with the future. From this day onward, I will walk easy on Mother Earth. Plant trees. Kill no living creatures. Live in harmony with the Circle of Life. I will restore Mother Earth where I am. Use no more of her resources than I need. And LISTEN, listen to what she is telling me. --after M.J. Slim Hooey <*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*> Project NatureConnect Integrating Ecology & Psychology http://www.pacificrim.net/~nature --------- "RE: Uncle Ben's Last Gift" --------- Date: Fri, 17 Nov 1995 18:22:06 -0500 From: eaglerok@northernnet.com (feather eaglerock) Subj: Uncle Ben's Last Gift UUCP email Mii-Gwetch! O-Get-Che-Daag. Nii-jii-ka-way-non-nek. On Veterans Day, November 11, the people of Leech Lake lost a highly respected and much loved elder, Uncle Ben Mitchell. His wife of 60 years, Lucy, honored his request that his funeral be held in a traditional Indian ceremony. He will be buried at the site of the village where his family once lived. Ben Edward Mitchell, "We-Sha-Waush-Kwa-Ji-Web" was born October 10, 1912 in Inguodona, Mn., the son of Charles and Emma Mitchell. He attended boarding school in Tomah, Wis., where he played basketball and enjoyed sports of all kinds. He married Lucy Cummings in 1938 at Pine River. He enlisted in the Army July 3, 1943, and served two years in active combat with the European forces during World War II. He worked as a logger and was self-employed in the Remer area for may years and also was a janitor at the Leech Lake Facility Center for many years before retiring . He had many hobbies and liked to fish and hunt. His main interest was participating in powwows. He was a member of the Disabled American Veterans Chapter 7 of Bemidji, the Cass Lake American Legion, AMVETS Post #40 of Leech Lake, the Leech Lake Powwow Committee, and the American Legion Honor Guard. He is is survived by his wife Lucy, foster children, Sam Mitchell of Sugar Point, Sharon Burnette of Cass Lake, Gladys Burnette of Minneapolis and Charlene Smith of Anchorage, Alaska; many grandchildren; a great- grandson: two sisters, Dorothy Whipple of Minneapolis, Maude Kegg of Onamia; three brothers, John of Ball Club, Tom of Longville and Frank of Minneapolis; and many nephews and nieces. At his wake, nephew Bernard Rock, Sr. gave the following tribute to Uncle Ben and to all Native American War Veterans: Uncle Ben's Flag I want you all to look at this flag up here. This flag is Uncle Ben's Flag presented by the Government of the United States for his service to this country in the combat of World War II. After the funeral this flag will be presented to Aunt Lucy as she is now the widow of an Indian warrior who was also a disabled American veteran of the United States Army. I want you all to look at this flag again. Indian warriors of this land have fought on both sides of this flag. And I want you to think about what that means to us as Anishinabe people. The people who came here from across the Atlantic Ocean to colonize this land, started themselves a new government where they would be free to practice their own religions. In 1776 the government of these newcomers, called the United States of America issued a Bill of Rights that protected freedom of religion and freedom of speech. However, freedom of religion for the Indian people of this country was not protected by the United States Government until 202 years later in 1978. Warriors from Indian Nations all across this land volunteered to fight in World War I to protect what is truly OUR homeland. These warriors were not even recognized as citizens of this land at that time. Citizenship and voting rights were granted to Indian people after World War I in recognition of the service of these warriors who volunteered to serve this country and to protect OUR homeland. In World War II Indian code talkers, especially the Navajo Code Talkers served a major role in the allied victory over Japan. The Japanese never broke the Navajo warrior code. Look at this flag up here. Indian warriors have served the United States of America in every conflict: World War I, World War II, Korea, Viet Nam, Cambodia, Laos, Grenada, Panama, the Persian Gulf War. Look at this flag up here. Indian warriors are serving the United States government now as I speak: in the Middle East and in Bosnia. Freedom is not free. Look at this flag up here. This is Uncle Ben's flag. This flag will be flown a Pow Wows beginning this coming summer in honor of the sacrifices that Uncle Ben made to protect his homeland. He went into the Army Artillery as a young man and came home a warrior, changed in many ways by those combat experiences. The veterans in our family will be called upon to raise and lower Uncle Ben's flag at these Pow Wows. It is an honor for us to do this. We do this to honor the memory of Uncle Ben. And we do this to honor Aunt Lucy. I know that many of you do not understand this ceremony in the Indian way and that you do not know what is going on or what is expected of you here. There was a time when these Indian ceremonies had to be held secretly because they were against the law. Listen and do not be afraid to learn about these ways. +++++++++++++ a note from Gramma Feather: I know that this was uncle ben's last gift to his nieces and nephews (who have been raised not only without their language, but taught to fear the old traditional way) to learn this way by being a part of it. I repost it to honor Sharon's wish. While there are so many non-Indian people seeking to learn traditional ways, many of our own people in the many nations across this land have been forbidden by federal policy, forced acculturation and continuing oppression of indian people to know what is rightfully ours. Thank you for listening to this Gramma Feather Eaglerock Leech Lake Rez (a sovereign nation surrounded by the state of Minnesota) English is a foreign language! Reclaim your heritage Reclaim your language --------- "RE: 12th Anniversary of the EZLN" --------- Date: Tue Nov 21 07:34:18 1995 From: "CECILIA RODRIGUEZ" Subj: 12th Anniversary of the EZLN Mailing List: Chiapas-L (chiapas-l@profmexis.dgsca.unam.mx) Communique from the Indigenous Revolutionary Clandestine Committee General Command of the Zapatista Army of National Liberation November 17, 1995 To the people of Mexico: To the peoples and governments of the world: To all civilian and military Zapatistas: Brothers and sisters: Today, November 17, 1995, marks twelve years since the birth of the Zapatista Army of National Liberation, in the mountains of the Mexican southeast. Product of the historic aspiration of the original inhabitants of the Mexican land to find Democracy, Liberty and Justice, which are the rights of all human beings, the Zapatista Army of National Liberation is an organization of Mexicans, who are for the most part also indigenous, and who struggle so that everyone has Shelter, Land, Work, Bread, Health, Education, Liberty, Justice, Independence and Peace. During these twelve years of life we have committed many errors, but we have never given up being better. There is, in us, as in Our Great Mexican Nation, indigenous blood and mestizo blood. We are proud of both, and we aspire to be part of all of the bloods that have dignity. The Country that we want, we want for All Mexicans and not only for the indigenous. The Democracy, Liberty and Justice that we want, we want for all Mexicans and not only for the indigenous. We do not want to separate ourselves from the Mexican nation, we want to be part of it, we want to be accepted as equals, as persons with dignity, as human beings. We the Zapatistas want everything for Everyone, and nothing for ourselves. For us, everyone who, with arms and without, with or without face, indigenous or not indigenous, makes our dream of a better country their dream are Zapatistas. In these twelve years many Zapatistas have fallen. Men, Women, Children and Elderly have died and have returned to walk in our steps. >From far away, since the time without time, comes the word of our voices. To be able to walk towards tomorrow, we have to turn to our yesterday. To talk, we must be quiet, to walk we must remain still. To laugh, we cry. To live, we die. In the voice of our Indigenous Revolutionary Clandestine Committee-- General Command of the Zapatista Army of National Liberation, we congratulate all of the companeros and companeras who make up the base of support; we congratulate the militia troops and all of the combatants, in honor of those who gave us the Motherland, who are called Insurgents. Today, twelve years since having started to walk the long road to a New Free, Just and Democratic Motherland, we again say that we will continue on behalf of all Mexicans. Here we are brothers and sisters, the dead of always. Dying again, but this time in order to live. Health Zapatista brothers and sisters. Health Mexicans May the dead of forever live! Long live the Insurgentes! Long live the Zapatista Army of National Liberation! Democracy! Liberty! Justice! translated by Cindy Arnold, National Center for Democracy, Liberty and Justice --------- "RE: Strangers in Their Own Home" --------- Date: Tue, 21 Nov 95 11:48:50 EST From: gwelker@mail.lmi.org Subj: Strangers in their own home (fwd) UUCP email Source: gopher://gopher.uiuc.edu:70/0R0-7773-/UI/DI/1993/April/1/NativeA.txt gopher://gopher.uiuc.edu:70/77/UI/DI/1993/.waisindex/indexg?Neutral Chief Native Americans fight for respect and recognition. Illinois Univ. To know the struggle is simply to live it. But developing knowledge, respect and sensitivity is to understand the battle of Native American people across the United States. When Vernon Bellecourt visited the Illini Union Bookstore to purchase a pen, what he got in return was not simply a modest writing utensil. Instead, he was handed something that reflected an image he found offensive, intolerable, disrespectful and hostile--on a pen. "It hurt," Bellecourt said painfully about seeing the Chief Illiniwek emblem on merchandise throughout the store. Bellecourt completed a two- week Guest-in-Residence in Unit One/Allen Hall March 27. Nevertheless, this incident signifies the fact that Native American have been ignored and are still rendered invisible by the general population. Not many, including the cashier at the bookstore, would give any thought to the seriousness of Bellecourt's unsolicited discomfort. But how could that be? Native Americans do exist. Their culture breathes. Bellecourt's Indian name is WaBun-Inini, which means "man of dawn." He is from the White Earth tribe in north central Minnesota. The tribe, also called Anishinabe, translates to describe them as "the people." His roots can be traced back to the early 1500s, and his modern day successes include being a national representative of the American Indian Movement and one of the founders of the Rainbow Coalition. In recent times, though, Bellecourt and his fellow Native Americans seem to be imperceptible in what is referred to as American culture. "American immigrants allowed themselves to be striped of their culture-- music, language, art tradition and values," said Bellecourt. "And they were part of this experiment to create a new American culture, whatever that is. "American culture is what (white America) stole from Africans in America and what they stole from Indians. So they have no culture. And if you have a people with no culture and nothing to respect in themselves, how are they going to respect the culture of other people?" But even more surprising is an apparent message of disapproval that mainstream America sends to Native Americans when it comes to accessing higher education. According to published reports, inadequate financial aid, ultimate culture shock and, above all, a lack of much-needed support services combine to make Native Americans the No. 1 dropouts from America's institutions of higher learning. "Students don't have an identifiable Indian community on this campus, whatsoever," Bellecourt said of the current atmosphere at the University. "And those here are oftentimes victims of racial taunts by other students to the point where this is a very hostile environment for Indian students." Currently, there are 50 American Indians who attend the University, according Admissions and Records Director Patricia Askew. The number includes undergraduate and graduate students, as well as academic professionals. However, the question then becomes how many of those 50 are actually Native American? Bellecourt indicated that when filling out admission packages and financial-aid forms, there might be some students who check Native American as their ethnic background and should not. As a result, "money is being filtered away from the real Native American student," according to Bellecourt. Askew said that while there are 50 Native Americans on campus, just seven entering freshman actually provided tribal information in the fall of 1992. "There are only about 70 in the entire state who do that as well," she said. +++Society and change+++ Bellecourt said he would like to see the University create a center for indigenous studies if it is sincere about respecting Native American culture. "It doesn't have to be limited to Indian people. It could be a free-standing building that would enrich the campus, the community and all the students," Bellecourt explained. "We need to do a lot of work." Along with the problems Native American students face because of the University's symbol Chief Illiniwek, the Native American communities at mainstream institutions lack counselors, administrators and an ounce of social support. "Any students that ever contemplated coming to Illinois are not going to come here because it's a hostile environment. That's a fact. There have been incidents of racial taunts and physical abuse here," Bellecourt said. The environment is part of the reason that 29 tribally controlled colleges exist throughout the country. These schools serve more than 14,000 students with vocational, technical, two-year, four-year and graduate programs. Similar to traditional African-American colleges, these schools stress the concept "that it is OK to be an Indian," Bellecourt emphasized. In many instances, if these schools did not exist, a disproportionate number of college-age Native Americans would not have the opportunity to obtain a college degree. "The tribal colleges are very important to us. It's important to instill one's own identity," Bellecourt said. "We don't have to be someone else. God made the bluebird, the bluebird sings its song. Why do you take an eagle and try to turn him into a sparrow? "Who asked the bluebird to start singing like a crow? And that's what (white America) has done to us; that's what they've done to Africans. They try to destroy your culture and your family structure. And we're still suffering from that." Through education, though, people would learn that the eagle is a sacred spiritual bird, and that the eagle feather--which the University's Chief Illiniwek wears as part of his costume--is used in all of Native Americans' most revered ceremonies. Whether it be one of their counselors, or spiritual leaders--that through a lifetime of dedication, sacrifice and service to their people--they had to earn every feather that went into that headdress. "So, if you see a headdress such as this clown Chief Illiniwek wears, that means that chief that owned that headdress was a very important man," Bellecourt said. "I'm a very important Indian leader--at least that's what I'm told--and I don't have the right to wear a headdress. So I don't wear one. If I was ever given that right, I would honor and cherish it and I would do it respectfully." "When a young child comes into the world, there are certain ceremonies where the eagle feather is used, the drum is used, our prayer songs are performed on the drum," says Bellecourt. "There are markings put on the face of the child. When the child grows up and gets a high school or college degree. We have ceremonies where these children are honored. Our music all has meaning. They go back thousands of years, which is similar to African people. The drum is the heartbeat of our nation. "These ceremonies are part of our most cherished ceremonies," Bellecourt said. "But then when we see it reduced to 78,000 fans, its a high-tech attack on our culture. It's totally racist and it hurts us to see that." An activist in the American Indian Movement, Bellecourt has a demeanor that exposes wisdom. He also makes people aware of the situation at hand with Native Americans and the seriousness of the problems with racism. "A people that don't have culture can easily mock, exploit, trivialize and degrade another people's culture. We are a living culture--we have language, we have spiritual traditions that were given to us," he added. "We're not extinct. But the American school system has guaranteed American youth that they would never learn anything about Indian culture or our rights for that matter. We are a living people and people don't understand this." --------- "RE: This Day of Thanks" --------- Date: Wed, 22 Nov 1995 07:15:10 -0800 (PST) From: cherokee@wolfenet.com Subj: This Day of Thanks UUCP email O'siyo... And...to add one heart thought of my own, if I may...Tomorrow, on this day of Thanks...I ask you to remember those in this world who have no home...no family...who will be cold and hungry. I ask you to recall the elders on the reservations whose substandard housing does not provide shelter from the winds and who have no fuel for warmth... I ask your hearts to remember the one thing I have tried to teach you..over and over...Wapani...the giveaway. And, if you have truly heard this lesson...tomorrow, sit among those whose bellies will be hungry...whose spirits will feel hopelessness..who no others in this world shall care for.... Tomorrow I shall have the honor of learning and sharing among a group of people who others might consider different..who do not have the light in their hearts to live..who sought death in their despair...who live the torture of those whom no one wants...but it shall be a glorious day for me...and I shall give many thanks...We shall not have the turkey..the pies..but we will have much laughter...joy...and sharing as we share our hearts in love. Remember all the others...all of them....who do not have the many blessings that you have tomorrow...and be thankful...thankful... "The More You Give...The More Good things Come to you." Our Honorable Brothers the Crow Nation.... --------- "RE: Review: Red Earth, White Lies" --------- Date: 13 Nov 1995 21:04:03 GMT From: brock@ucsub.colorado.edu (Steve Brock) Subj: Review of Red Earth, White Lies by Vine Deloria (science/phil.) Newsgroups: alt.native,soc.culture.native RED EARTH WHITE LIES: NATIVE AMERICANS AND THE MYTH OF SCIENTIFIC FACT by Vine Deloria. Scribner, 1230 Avenue of the Americas, N.Y., NY 10020, (800) 223-2336, (212) 698-7007 FAX. Index, bibliography, notes. 286 pp., $23.00 cloth. 0-684-80700-9 Reviewed by Steve Brock At one time, Vine Deloria, professor of history, law, religious studies, and political science at the University of Colorado, Boulder, placed great importance on the ability of science to explain history and the natural world. The more science he learned, however, the more it came in conflict with his common sense and the oral traditions taught by his Sioux elders. In "Red Earth, White Lies," Deloria argues that these differences in perspective, especially the Bearing migration theory and allegations that Indians have been responsible for the extinction of the mammoth and other mega-herbivores (called the "Pleistocene overkill" hypothesis), stem from the institutionalization of knowledge in an academic setting. This framework of interpretation, he says, fails to give credence to facts that challenge prevailing paradigms. Science celebrates the ability of meteorologists to seed clouds to make rain, for example, but discounts the ability of a Sioux medicine man to alter all aspects of the weather. The book, the first of a three-volume series comparing science and traditional beliefs, makes several good points, but Deloria's shotgun, all-or-nothing approach and strident advocacy leave him open to charges of fundamentalism, indiscriminate indictment, and, worst of all, not being taken seriously, at a time when the need for an examination of the truths expressed by Indian elders has never been greater. One of the great thinkers of our time, Deloria never fails to provoke us as he ponders. Grade: B. --------- "RE: Poem: To All Natives" --------- Date: 95/11/19 09:58 From: Art Horovitch (a.horovitch@genie.geis.com) Subj: To All Natives GE Electronic Mail [Editorial note: If you would welcome more poems from this gifted youth please send a email note of encouragement to her c/o Art (a.horovitch@genie.geis.com) Night Owl, another poem from Linda, my Cree student. TO ALL NATIVES Native, don't be naive anymore Or else they will take more.... Stay awake ! Don't make any more mistakes or they will take.... Take the alcohol away So your sorrow will go away Your way of life Will come alive Native be creative Linda --------- "RE: Poem: Roots from the Earth" --------- From: GriszBear@aol.com Date: Wed, 15 Nov 1995 00:31:37 -0500 Subj: Roots From The Earth UUCP email Earth Of Our Roots The rain from the South, leaving earlier this morning, left the air so fresh on a blue sky day. The sun had moved from East to West, a wind from the North breathed cold gusts to the South. As a world under me is all nestled in leaves, we wait for campfires in the sky world. I can see that the hue on the horizon is growing, it will show a face in the cold winter air. I have walked with others to a place high above, a river behind us the plaza below. A place up above seems to reach to the sky, not nature, but man built the spot that I stand. A thousand years, did they toil in the soil, to build up, a mound as wondrous as this. Sixty feet and some more, it reaches high, eighty steps maybe more to see up above. As we look for a rise of light in night, it’s glow seems to dance on the tree tops below. Spark like twinkles of light streak in the night, remind of a Brave born under the sign. Spirit panthers crossed in the night sky from the North to the South they did travel. While we waited, close to the world above, our elder the Choctaw told of stories below. For a thousand years they lived and worked, at home on the banks of a war river near. Their culture reached pines in the South, lakes in the North, and seas to the East. A river that flows from North to South carries the name of their times here on earth. The elder paused not once as the story was told; times before this message had been delivered. As we stood at an edge of a mound built of earth, the hue of the light turned night into day. The darkness before was now so ablaze from the orb of the night in its journey above. They rejoiced to this wonder as they marched down the steps, to a camp warmed of fire. They asked that I follow, but I could not, for a meeting of spirit lay just ahead. As the voices bleed away into the night, I rose up the ramp of earth. A place for Spirit and a home for Creator both of which were housed here before. Native voices have spoken their names, many times in the past at this spot on the earth. When I last was here an appointment was made for a promise by me to Creator. I was told they would come on the wind and the path, following sage and sweet grass. A spark of the fire and the signal was sent; all alone did I kneel with the sweet scent. Sweet in my right and sage in my left, the trail for the spirits flowed out to the night. I waited a time and nothing happened at all; just the blow of the wind and the glow of a moon. My heart almost sank, till they pressed all around calling to me in wind voices they spoke. My spirit was warmed by the seven that came, to me, each from the Spirit worlds. Departing with me they sing like the wind, a promise to stay, a promise of might. G.T. Atkins, GriszBear --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 95/11/17 23:26 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 November 26-December 2 NOWEMAPA (November) (Welehu) 26 In every conversation, it is important to learn to listen. 27 The pearl is a wondrous creation of the sea. 28 We become what we feel. 29 Time is merciful to those who do not worship it. 30 Be as young as you feel in your dreams. KEKEMAPA (December) (Makalii) December was the time when the trailing plants died down and the south wind, the Kona, prevailed. 1 May your spirit be filled with song and laughter. 2 The stars shine more brightly at this time of year. (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, 23 Nov 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 "The Spike", monthly East Coast powwow newsletter, dates about 3 months in advance. Editor, Jimmy Boy Dial. Annual subscription $36 in US/$38US on U.S. Postal Money Order in Canada. Send to The Spike, P.O. Box 368, Milltown, NJ 08850 Northeast: Dec 2-3 Springfield, MA Christmas Arts Festival and Powwow Info: 704-452-3685 Dec 2-3 Boston, MA Daine of the Kaweah Nation Hosts a Powwow at the Boston Bayside Info: 508-346-4462 Dec 9 Jamaica Plain, MA Third Annual North American Indian Arts and Crafts Festival Info: 617-232-0343 Dec 9-10 St. Paul, MN Univ. of St. Thomas 8th Annual Powwow Info: 612-962-5950 Dec 9-10 New York, New York The Learning Alliance 9th Annual Native American Holiday Crafts Fair Info: 212-226-7171 Southeast: Dec 9 Dade City, FL 8th Annual Central Florida Muskogee Creek Powwow Info: 1-813-425-4671 ========================================================================== -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Feather Eaglerock, Larry Innes, Andrea Lord, Janet Smith, Debra F. Sanders, Brooke Craig, Larry Kibby, Wanbli Sapa, Glenn Welker, Cecilia Rodriguez, Linda G.(via Art Horovitch), Glenn Welker, G.T. Atkins, Carol Liu, A. Scott Tippetts, Amy Echo Hawk, Laurie Anne Whitt(Press Release) --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 23 Nov 95 08:00 -0500 From: Janet Smith (Evening Star) (jans@genie.geis.com) Subj: Upcoming conferences and powwows already posted to Mailing Lists NATCHAT or NATIVE-L = Powwows and Gatherings From the Internet listserv groups = Original Sender: lyn@anchor.engr.sgi.com (Lyn Dearborn) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) AMERICAN INDIAN FILM FESTIVAL, NOVEMBER 1995 Saturday, Nov 18 (Towne Theater, SJ): Passage to Infinite Self, White Shaman & Plastic Medicine Men, The Native Encounter, Petroglyphs, Coyote Spider, The Mind of a Child, Returnings, The Medicine Wheel. The above at 12:30. Then at 4:00: America's Great Indian Nations, Mi'kmaq Family, The Woodlands, Without Reservations. Then at 7:30: Yeha Noha, Mahk Jehl, Follow Your Heart, Visions, Pepper's PowWow, Land of the Wanna Be Free, The Hero, Flat Mountain Tax Tales, Borders, Canoe for the Making. Sunday, Nov 19: (San Jose) 12:30: A New Path of Hope, The Grat Circle, Spider's Web, Land of the Wanna Be Free, Self Determination. At 4:00: Something Left to Do, Between Two Worlds, JOurney Home, Cervical Cancer Project, Between Two Worlds (Part 2), Radioactive Reservations, Good Medicine. Whew. The number for info: 415 554-0525. --------- "RE: Peltier Hearing" --------- Date: Mon, 20 Nov 1995 15:35:04 -0500 From: tippetts@pire.org Subj: Peltier hearing Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) I would be very surprised that anyone on this list would be unaware of the details of the Peltier case. Surely there is a FAQ on Native-L about Peltier? Nevertheless, for those who are unaware of the details, here is an excerpt from a flyer that I share with friends / colleagues / etc (see especially points 1-7 for reasons): For the past 20 years, the U.S. Government has criticized other nations for their human rights abuses. Yet all this time, the world's most famous political prisoner Leonard Peltier has been falsely imprisoned here in the U.S.A., despite the extensively documented proof that he was attacked and then framed by government officials. Here are the facts about the United States' own shameful hypocrisy of human rights.... In the late 1960's, various federal agencies were involved in covert dealings to steal mineral-rich land belonging to Indian tribes, in violation of legally binding treaties. Elections were rigged for BIA "yes-men" to become local leaders, and the repressive policies of the Bureau of Indian Affairs were selectively administered to coerce legitimate tribal leaders. The American Indian Movement (AIM) became active in publicizing and resisting the government's illegal treaty violations, and other inhumane government actions. The FBI retaliated by harassing and attacking AIM leaders. In November of 1972, the FBI issued an internal memo targeting Peltier as an AIM leader. Later that month, two Milwaukee police brutally beat Peltier, and then charged him with attempted murder of the police. Fortunately for Peltier, there were many witnesses present, who exposed the fraudulent charge. At the trial, it was revealed that the FBI was behind the plot against Peltier. Meanwhile, in South Dakota the FBI was providing high-tech weaponry to groups of violent thugs (who were also paid with federal funds); these death squads killed at least 60 (and possibly as many as 300) AIM members and sympathizers. Local law enforcement and federal BIA police ignored the pleas for protection partly because many of the officers were also members of the "GOON squads." Because of the continual attacks, the terrified Indians asked AIM to defend them. Leonard Peltier was one of those who came to Pine Ridge Reservation to provide protection. Shortly thereafter, the FBI agents attacked the AIM camp, initiating the shootout in which two agents and one Indian were killed. 1. Evidence in Peltier's favor was (and still is) illegally withheld by the FBI. This was discovered years later when Peltier's attorneys won a Freedom of Information Act (FoIA) lawsuit, forcing the FBI to release 12,000 pages of evidence that by law they were supposed to have disclosed BEFORE the trial. Many of these FBI documents disproved the claims upon which the prosecution's case was based. And the FBI still refuses to release another 6,000 pages of evidence. Also, audio tapes of the FBI's radio communications during their attack on the AIM camp have supposedly "disappeared." These tapes would prove who started the shootout (among other issues); the Attorney General William Janklow verified that the tapes were made, but that the FBI prohibited him from disclosing their content. The FBI claims no such tapes ever existed. 2. False evidence against Peltier was fabricated by the FBI. The crucial ballistics evidence upon which the prosecution's case depended was later found to be fabricated, according to the appeals court judges. 3. FBI agents committed perjury at the trial. This became apparent in the appeals, when agents were confronted with the newly available FoIA evidence (often their own official reports) that had been withheld from the original trial. Agents suddenly and repeatedly changed their testimony, giving different and contradictory accounts within a span of minutes. 4. FBI agents coerced witnesses to lie and produce false affidavits. Nearly every witness for the prosecution later testified under oath that they had been threatened or bribed by FBI agents to lie under oath. Most notable was Myrtle Poor Bear, a mentally ill woman whom the FBI had used before to produce false affidavits in other cases. Her affidavits (written by the FBI agent, and signed under implied threats of death) were the sole basis for Peltier's extradition from Canada. She later testified that she had never even seen Peltier before. Even the government prosecutors now publicly admit that the affidavits were completely fraudulent, in blatant violation of international extradition treaties. 5. The trial judge was biased, and rigged the proceedings against Peltier. The judge originally scheduled to try the case (Edward McManus) was astonished to learn that the government mysteriously replaced him with Judge Paul Benson, whose overtly racist actions against Indians often resulted in criticism by higher courts. It was later discovered (in the FoIA documents) that Benson held improper pre-trial meetings with the FBI and the prosecution. Judge Benson would not allow Peltier's attorneys to argue self-defense, even though the other two AIM defendants (in their separate trial) had been acquitted on the grounds of self-defense! The judge also would not allow the defense to cross-examine the FBI agents regarding the blatant contradictions between their testimony and their affidavits and reports. 6. The government's prosecutor (Lynn Crooks) has publicly admitted that they don't even know who shot the agents! At a later appeal, when the prosecution was confronted with the previously suppressed FBI lab reports that indicated Peltier was NOT the shooter, U.S. Prosecutor Crooks finally admitted that they didn't know who shot the agents, nor what role Peltier might have had in the shootout. Crooks has admitted this again on national TV (CBS) on November 19, 1992. 7. Regardless of who shot the agents, it was self-defense. This was proven in the earlier trial of the other two defendants (Butler & Robideau). In an interview on CBS News, Federal Judge Gerald Heaney (who presided over Peltier's appeals) implicated the FBI as being responsible for the shootout. Judge Heaney now publicly supports clemency for Peltier. YOU SHOULD KNOW ABOUT: The FBI-armed, government-funded death squads ("GOONs"), and their reign of terror on the Pine Ridge reservation (1970-75), murdering more than 60 Indians and assaulting hundreds more who opposed the BIA land-thefts and other government policy atrocities; The FBI's illegal operations to destroy AIM, by harassing, falsely discrediting, and even physically assaulting AIM leaders, escalating into the fateful shootout at Oglala, South Dakota in June of 1975; The jury verdict that acquitted the two other AIM co-defendants of the agents' deaths, on the grounds of self-defense; how the FBI then rigged Peltier's trial, presenting perjured testimony, threatening witnesses, and withholding evidence that proved Peltier's innocence (these actions were discovered in later trials, and in secret FBI internal documents that they were forced to release years later); The government prosecutor's numerous admissions in federal appeals court that "we don't know who shot the agents" and "we can't prove who did it", directly contradicting their claims in the original trial upon which their entire case and the verdict were based. The FBI's attempts to censor the published reports that] document their wrongdoings, and their deliberate public disinformation campaigns against Peltier. AMNESTY INTERNATIONAL CONSIDERS LEONARD PELTIER A POLITICAL PRISONER JUST LIKE NELSON MANDELA AND ANDREI SAKHAROV WERE! Find out why this controversial case is so well-known throughout the rest of the world, and why his campaign for executive clemency and immediate release is supported by: The European Parliament Former U.S. Atty. Genl. Ramsey Clark Federal Judge Gerald Heaney (who presided over Peltier's appeals) Nobel Peace Prize winners legislators in nations around the world, including more than 50 members of both the U.S. Senate & House South African Pres. Nelson Mandela Reverend Jesse Jackson MORE THAN 26 MILLION PETITION SIGNERS, AROUND THE WORLD!! --------- "RE: Civil Disobedience Planned for Leonard Peltier" --------- Date: Fri, 10 Nov 1995 14:57:53 -0500 From: cliu@queens.lib.ny.us (Carol Liu) Subj: Civil disobedience planned for Leonard Peltier Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) I am forwarding this to NATIVE-L subscribers. Carol Liu cliu@queens.lib.ny.us -------------------------------------- Date: Thu, 9 Nov 1995 19:47:12 CST Reply-To: NY Transfer News Collective From: NY Transfer News Collective Subject: Civil disobedience planned for Leonard Peltier To: Multiple recipients of list ACTIV-L Date: Fri, 3 Nov 1995 13:46:39 -0600 (CST) From: William Todd Leech After 19 years of unjust, unwarranted, and unexplained imprisonment Leonard Peltier is STILL being held captive for a "crime" his accusers have even admitted he did not commit. As a last legal recourse for Leonard, he has an executive clemency petition pending with the US "Justice" department. With an average time of 6 to 9 months for a clemency decision to be made, Attorney General Janet Reno has been sitting on this petition for 24 months now! WE the supporters of Leonard Peltier can wait NO LONGER! WE have had enough of this governments flagrant disregard for real justice by their constant dismissal of their own recorded evidence that proves Leonard's innocence! WE have decided that a change MUST be made to win Leonard's freedom. WE have decided that NEW tactics must take place. As a result of the RACIST FBI's recent lobbying efforts to delay the executive clemency decision yet even longer, CIVIL DISOBEDIENCE actions are currently being organized. They will tentatively take place in March of '96 in Washington, DC and other key locations. If you are interested in taking part in the DEMANDING of the long overdue and unconditional release of Political Prisoner Leonard Peltier, please contact the address below for further details: LEONARD PELTIER DEFENSE COMMITTEE P.O. BOX 583 LAWRENCE, KS 66044 913-842-5774 FAX: 913-842-5796 A CALL TO ACTIVISTS The Leonard Peltier Defense Committee is asking all activists for their assistance is distributing [this information]. To help quicken the release of Leonard Peltier and in the spirit of the siege at Wounded Knee in 1973 we are planning a civil disobedience campaign to take place in March of 1996. Please find the time to network and advertise the enclosed information. We are hoping that everyone will be able to attend the events in Washington, DC, but for all those who cannot make it we ask for you to act locally in solidarity. Thank you for your time and support. "We are in this together, my friends...we share responsibility for Mother Earth and those who live and breath upon her." Posted by: BCAC P.O. Box 93312 Milwaukee, WI 53203 ================================================================= NY Transfer News Collective * A Service of Blythe Systems Since 1985 - Information for the Rest of Us 339 Lafayette St., New York, NY 10012 For more info, e-mail accounts@blythe.org, or gopher://ursula.blythe.org/11/NY-Transfer-News/ ================================================================= Carol F. L. Liu Executive Asst. to the Director Queens Public Library, Jamaica, NY 11432 718-990-0890; fax 718-291-8936 cliu@queens.lib.ny.us ~~~~~~~~~~~~~~~~~~~~~~~~~~~ "It is better to live on your feet than to die on your knees." Emiliano Zapata "All for ourselves, and nothing for other people, seems, in every age of the world, to have been the vile maxim of the masters of mankind." Adam Smith --------- "RE: UN Working Group Meets on Indigenous Rights" --------- Date: Wed, 22 Nov 1995 09:22:29 -0400 From: Larry Innes Subj: UN Working Group Meets on Indigenous Rights Draft Declaration Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) New UN Working Group to meet on the Draft Declaration on Rights of Indigenous Peoples in Geneva Nov 20-Dec 1, 1995 On November 20, 1995 a new United Nations Working Group will meet to review the UN Draft Declaration on the Rights of Indigenous Peoples. The Draft Declaration was produced through the intensive efforts of hundreds of indigenous groups and peoples from around the world working over the past 13 years with a Working Group on Indigenous Populations chaired by Erica-Irene A. Daes. In the summer of 1994 the current text of the Draft Declaration was passed by both the Working Group on Indigenous Populations and the 46th Session of the U.N. Sub-Commission on the Prevention of Discrimination and Protection of Minorities. The next step in the Declarations progress through the U.N. system was the 1995 Session of the Commission on Human Rights (UNCHR) which took place from January 30 - March 8, 1995 in Geneva, Switzerland. This was the first time the Declaration was formally discussed by member states (countries) of the United Nations. The next step would normally be approval by the 53 member countries of the UN Human Rights Commission and it would then be submitted to the Economic and Social Council (ECOSOC) and then to the U.N. General Assembly for final adoption. However the UNCHR decided instead to strike a new open ended "inter-sessional" Working Group to review the Draft Declaration. This will be the first meeting of this new Working Group. Indigenous peoples, including the First Nations in Canada are concerned about the creation of this new UN Working Group. It is well known that several countries, including Canada, United States and Brazil are opposed to the use of the word "indigenous peoples" in the text. There is also opposition to the recognition of indigenous peoples "right of self determination." There is a strong possibility that several unfriendly member states will seek fundamental changes to the text. In fact there is no guarantee that the new working group will even start with the existing text of the Draft Declaration. There are also concerns about the level of participation that will be allowed to indigenous participants in Geneva and who will be the Chair of the new working group. Indigenous peoples lobbied for an indigenous chair but this request was ignored by member states including Canada. Ted Moses, Ambassador of the Cree Nation was proposed to Canada who refused to acknowledge his nomination. Indigenous Non-Governmental Organizations (NGO's) in Canada have been meeting over the past several months and are concerned that Canada will be attending this first session without having consulted indigenous peoples on the positions it will be taking at this first session. Over the past year indigenous peoples in Canada have sought meetings at the highest political level with the Minister of Foreign AFfairs, Andre Ouellette but these initiatives have been blocked by officials in the Foreign Affairs Department. Indigenous representatives have consistently stated that Canada is required by law to consult with indigenous peoples on any action which would affect their rights and this has clearly not been done. For this reason on Friday November 17, 1995 indigenous leaders Rosemarie Kuptana, President of the Inuit Tapirisat of Canada and Gordon Peters, Assembly of First Nations Regional Chief held a Press Conference in Ottawa to inform Canada that any positions taken in Geneva would be invalid and that Canada must not allow any changes to the draft declaration at this first session. The most that Canada can do is to come back with any proposed amendments and engage in a domestic consultation process with indigenous leaders. It is important member states to the United Nations including Canada and United States not be allowed to make changes to the UN Draft Declaration on the Rights of Indigenous Peoples. No country has the right to steal or destroy the vision of another people in the world. The work done by indigenous peoples over the past 13 years must not be allowed to be destroyed by self serving and insensitive countries and all citizens of all countries are being urged to make your support for the draft declaration known by faxing, writing and phoning your governments. Updates will be posted over the next few weeks as we monitor this critical situation. Your support is appreciated. --------- "RE: Opportunity for Native Producers/Directors" --------- Date: 21 Nov 1995 22:16:17 +0100 From: lamarr@ucsub.colorado.edu (Lamarr Christopher) Subj: Opportunity for Native Producers/Directors Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) [ I am routing this article to the NATIVE-L list, rather than to NATCHAT, since this list is better for announcements and has a larger readership. --Gary (gst@gnosys.svle.ma.us) ] Hi! My name is Amy Echo-Hawk, I'm Yakama/Pawnee & I work in TV, Radio & Film. I wanted to let NatChat recipients know that Free Speech TV, a national satellite programming service for cable access stations in the U.S., is looking for activist oriented films & videos about Native issues to broadcast in their next season. FSTV wants 10 hours of Native programming, and though it is not a necessity, it is a priority to find programs produced, directed, or written by Native people. The programming for FSTV is activist oriented; meaning, it should provide lots of information, and make a viewer feel motivated or politicized about an issue -- or at least to get people to think about an issue. FSTV will pay the producer $5 a minute, which isn't much -- but it is an opportunity to educate the nation on Native issues. If anyone on NatChat has work suitable for FSTV (Political or Motivational work) about Native issues, please let me know! If you are interested, or know someone who might be, please contact FSTV or me at the following address: Amy Echo-Hawk Free Speech Television P.O. Box 6050 Boulder, CO 80306 phone: (303) 442-8445 fax: (303) 442-6472 e-mail: fstv@freespeech.org or: lamarr@ucsub.colorado.edu --------- "RE: Keweenaw Bay Update" --------- Date: Wed, 15 Nov 1995 15:53:10 -0600 From: lawhitt@mtu.edu (Laurie Anne Whitt) Subj: Keweenaw Bay Update Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) P R E S S R E L E A S E A sense of history is useful. Controversial moral issues come into sharpest focus only when their historical underpinnings are fully understood. The peaceful protest at Keweenaw Bay Indian Community raises important issues revolving around fair play, keeping one's word, and civil disobedience in the face of clear injustice and the failure of existing institutions to deal appropriately with that injustice. A concise history of the basis for the Fight For Justice protest clarifies this controversy. On December 17, 1994 the Keweenaw Bay Indian Community held its annual election. The "traditionals" won overwhelmingly in all of the Council races and the Chief Judgeship, held by the Tribal Chairman's son, Bradley Dakota, ended in a tie with Nancy Edwards. The election was an almost complete loss for Dakota's faction; it lost a council seat and was in jeopardy of losing the judgeship. Moreover, Dakota's proposal to establish a tribal corporation to own and lease slot machines was overwhelmingly defeated. In short, the election was a disaster for Dakota. And it was made worse by the prospect of a contentious election using the recently purged voting list for the post of Chief Tribal Judge. It was an election that Bradley Dakota might well lose. It was in this context that Fred Dakota, Tribal Chair, "discovered" that over two hundred enrolled voters did not meet his newly stringent interpretation of the tribe's constitution. Never mind that Fred Dakota had been aware of this issue for years and had even sponsored a proposal to change the constitution to bring it into alignment with actual practice. Never mind that each of the persons on the roll had been presented to the Tribal Council and had been voted on with full knowledge of the circumstances. Never mind the unfairness of taking full-bloods who had been voting members of the Tribe for decades off the voting rolls without any hearing or any semblance of due process. Never mind the unfairness of refusing to seat the fairly and newly elected Council member, Jerry Curtis. Despite the will of the electorate the new Tribal Council was never sworn in. And Amy St. Arnold, who had been voted off the Council, remained illegitimately seated. This rump council continued defiantly in power. Not surprisingly, this high-handed activity, approved by a bare majority of the old Council, brought protest. The protest boiled over in a number of contentious council meetings. Ultimately, Fred Dakota and his Council seemed to see reason. They agreed to submit the entire controversy to a court for determination. But what court? Even Fred Dakota could see that any decision by his own son would lack legitimacy. After an extensive search, a state judge from Utah agreed to hear and resolve the controversy. Judge Thorne was also a tribal judge and an acknowledged Native American jurist of high integrity. Both sides litigated the matter vigorously. Judge Thorne issued a preliminary decision ordering a new election for Chief Judge using the 1994 voting rolls. The purged voters, contrary to Fred Dakota's wishes, would be able to vote. Fred Dakota's son's judgeship was in peril. More profoundly, it was apparent that, while he had not yet ruled on the underlying issues in the case, Judge Thorne appeared to be leaning towards reinstating all of the disenfranchised voters for all purposes. Fred Dakota with a majority of the "old" (and by now illegitimate) Tribal Council voted to ignore the decision that they had only months before agreed to abide by. Even Tribal Attorney Joseph O'Leary joined in, questioning who Judge Thorne was to dictate who should be eligible to vote in tribal elections. Apparently Fred Dakota, his Council, and his attorney succumbed to collective amnesia as they reneged on their agreement to abide by Judge Thorne's decision. This then is the context of the Fight For Justice take-over. People had been illegitimately stripped of their votes. A newly elected Tribal Council was denied its rightful place. The old rump Tribal Council had failed to honor their own agreement to litigate and thereby settle the matter. Like the followers of Gandhi and Martin Luther King, Fight For Justice had been cheated out of what was rightfully theirs and then denied any legitimate ways to seek redress through the courts. Americans of all races and creeds share a commitment to fair play. One should keep one's promises and abide by rules that have been agreed to. Fred Dakota and his followers fail this simple test. The next time a Dakota follower calls FFJ "goons and thugs" ask why it is that only the Dakota people are threatening violence; ask why they started this whole debacle by purging voters illegitimately; ask why they could not abide by Judge Thorne's ruling; ask why they would not keep their word. It is within this historical context that the Dakota faction's vote of 7 November 1995 must be understood. They now propose that those they disenfranchised put themselves up for "adoption" in December to a purged electorate composed mainly of Dakota supporters. It is a move that: (i) assumes the validity of that earlier disenfranchisement and of a Council elected on the basis of a purged voter list; (ii) is plainly designed to reinforce Dakota's power since such "adoptees" could not hold office; (iii) aims to silence Dakota's political opposition by providing his faction with a means of weeding out those deemed undesirable ("unadoptable"); and (iv) deprives life-long KBIC members of all their treaty rights. There is no justice in this. There is no democracy in this. There is no resolution in this. The issue being contested is whether Dakota has the right to determine who is a member of KBIC. Far from resolving the controversy, this proposal clearly exacerbates it. Let's consider why, in detail. I. "ADOPTION' IS A POLITICAL MANEUVER Historically, adoption provided a way to admit Indians of other tribes into the tribal community, Why is it that the Dakota faction now proposes to selectively "adopt" those who, less than a year ago, had been KBIC members for their entire lives - many of whom are full-blooded Anishinabe? The question is readily answered. It is a political maneuver which, were it to succeed, would augment Dakota's power in a number of ways: (i) Under the KBIC Constitution, adopted members do not have the right to run for or hold political office and are "excluded from participating in any rights or claims arising out of treaties". Thus, the Dakota faction's "adoption" proceedings would deprive individuals of treaty rights they have always enjoyed, even as it permanently prevents them from ever challenging Dakota's rule. Why should people, once recognized as full members of the tribe, consent to such a partial, compromised political status? and that only if they are lucky enough to be "selected" for "adoption"? Further, Dakota has threatened to banish FFJ members. Once he manipulates the "adoption" process in his favor, he will be politically situated to banish his opponents permanently, effectively foreclosing even the possibility of political challenge. In rejecting this patent political ploy, FFJ renews its call for justice and fair play. Dakota's disenfranchisement of life-long tribal members was fraudulent. The controversy will continue until they are restored to full membership and a Constitutional Convention addressing the issue of tribal membership can be held. As Judge Thorne noted in a ruling that deeply angered Dakota's faction: "It is well-established law that the right to vote, and thereby participate in the electoral process, is fundamental ....(according to Justice Black) '(n)o right is more precious'". (ii) This proposal assumes the legitimacy of Dakota's September 16th Tribal Council, a Council elected on the basis of purged voter lists. The last fairly and democratically conducted election took place on 17 December 1994. The Council voted in that day is the last fairly and democratically elected Tribal Council. FFJ renews its call for the reinstatement of that Council. (iii) The proposed "adoption" proceedings are a transparent effort to divide and conquer FFJ, and at the same time shore up Dakota's severely compromised public image. It attempts simultaneously to draw attention away from Dakota's continued refusal to enter into negotiations, and to re-direct it instead to an inequitable "adoptive" process that Dakota hopes will tempt weary FFJ members. Yet despite their collective disenfranchisement, despite the fact that Dakota has seen to it that at least 35 "disloyal" people were fired, and that another 20 have either been arrested or have warrants pending, FFJ remains determined and unified. The non-Indian public that has so generously supported us will not be taken in by the illusion that this proposal cultivates. They will recognize in these "adoption" proceedings a dissembling political maneuver that does nothing substantive to address the inequities of the current situation, and indeed reinforces them. II. ABSENCE OF PROCEDURAL FAIRNESS AND BREACH OF PROMISE (iv) This proposal fails to meet even the minimum requirements of due process, or procedural fairness, since it does not allow the facts of the controversy to be considered by a neutral, disinterested body. Instead the validity of the initial disenfranchisement of 202 members of KBIC is simply _assumed_, when it is in fact what FFJ is contesting. Moreover, the election that would lead to selective "adoption" of those who previously enjoyed the full benefits of tribal membership would be planned, conducted and completed by the Dakota faction. To embrace a process that would allow for further manipulation of the electorate (whether by bribery or intimidation) would only aggravate, not resolve, the current situation. To reach a peaceful, lasting and equitable resolution to this controversy, strict measures to ensure procedural fairness must attend any proposal by either side. Yet nowhere in the Dakota faction's proposal is the need for such measures recognized. Indeed, they are blatantly violated. This proposal requires each person disenfranchised by the Dakota faction to apply individually for "adoption". Since it is the Dakota faction who will be voting on the "adoptions", they will be well-situated to purge - once again, and once again with the veneer of legitimacy - those whom they regard as politically undesirable. Those who actively supported FFJ will be denied equal protection under the laws. We will not apply for "adoption", much less do so in the context of a proceeding wholly lacking in basic, commonly accepted provisions for procedural fairness. To participate in such a process is to lend it a legitimacy it doesn't have, doesn't deserve, and cannot sustain. Rather than offering themselves up for individual "adoption", those disenfranchised by the Dakota faction should be reinstated as a group, with the full array of rights that accompanies tribal membership. They will continue to resist Dakota's efforts to deprive them, their children, and their grandchildren, of their full tribal rights. (v) Not only did the Dakota faction unjustly strip 202 tribal members of their voting rights, but many of those disenfranchised did in fact meet even Dakota's politically strategic criteria for voter eligibility. Their papers were in order, but were conveniently - at times, repeatedly - misplaced. One person returned 4 times to restore "lost" papers establishing his voting eligibility, and had a witness attest to their delivery. He remains disenfranchised, despite the fact that numerous Dakota supporters who do not meet Dakota's 'designer' criteria have kept their voting rights. Dakota's proposal not only legitimates his selective disenfranchisement of 202 KBIC members, it compounds it by asserting that of these only 184 are now eligible to be "adopted". It further erodes the fairness of the electoral process which, as Judge Thorne noted, "must be structured to maintain 'the integrity of the democratic system'". FFJ renews its call for equitable, democratic KBIC elections, using the same 1994 voting rolls accepted by Judge Thorne in his decision. (vi) Finally, the Dakota faction's politically staged "adoption" proceedings are a thinly veiled effort to conceal their breach of promise to abide by Judge Thorne's decision of 27 June 1995. Having refused to keep their word and allow the matter to be settled in court, they hope to use this proposal to secure a much better deal than they could ever have expected in court. They advance it fully aware that the legal decisions had turned, and are likely to continue to turn, against them. Judge Thorne ruled that the suit before him was "a legitimate attempt by tribal members to remedy a perceived injustice" and that "the same list as was effective for the 1994 election" be used in a new election for Chief Tribal Judge to be held within 30 days. Not only was Dakota's purged voting list set aside then, but since Judge Thorne's decision was never appealed it remains binding. And Bradley Dakota, son of Fred, illegitimately retains the position of Chief Tribal Judge. Dakota's failure to honor his commitment to Judge Thorne (a neutral, disinterested party, selected by Dakota himself) to permit him to resolve the controversy on its merits is reprehensible. It is also revealing of the man. He has set the Tribe against the law, ensured the election of a governing body that is above the law, and demonstrated his complete disrespect for the courts and the rule of law. ÿÿ