Subject: Wotanging Ikche--nanews04.003 From: gars@netcom.com (Gary Night Owl) To: Internet Recipients of Wotanging Ikche Message-ID: _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 04, ISSUE 003 O o o o o O __/_ / ) (___/ / ( (___, 20 January 1996 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, Chiapas-L, NATCHAT & NATIVE-L listservers; Chautauqua Newsletter; UUCP & Genie (General Electric) email; Planet Peace; Newsgroups: alt.native,soc.women,soc.culture.native 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 "The first American mingled with his pride a singular humility. Spiritual arrogance was foreign to his nature and teaching. He never claimed that his power of articulate speech was proof of superiority over 'dumb creation'; on the other hand, speech is to him a perilous gift." "He believes profoundly in silence - the sign of perfect equilibrium. Silence is the absolute poise or balance of body, mind and spirit." "The man who preserves his selfhood ever calm and unshaken by the storms of existence - not a leaf, as it were, astir on the tree, not a ripple upon the surface of the shining pool - his, in the mind of the unlettered sage, is the ideal attitude and conduct of life. . ." "Silence is the cornerstone of character." __ Dr. Charles Alexander Eastman (Ohiyesa), Santee 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! "I've seen the kingdoms blow like ashes in the winds of change, but the power of truth is the fuel for the flame, so the darker the ages get, there's a stronger beacon yet." 'Let It Be Me', words by Emily Saliers, Indigo Girls "The voice of the White Buffalo Calf was a woman. She spoke gently: "I have called you here this morning to give you a vision. A great healing will take place on the Earth. Now is the time for all people of all colors to come together. You must know you are all related. You must now forgive one another. The time of difficulty is over. Look at one another. Look into each other's eyes. Look at the children. Look at the Earth. Look at the water." Don Coyhis, Stockbridge-Munsee Mohican, co-founder of White Bison, Inc. I was given the honor of distributing this simple newsletter to and for the People to help mend the Sacred Hoop by making us all aware of events that touch our lives and the lives of those who share our path. It is a small thing. It is but one of many things many do to make the Circle whole again. Many Elders and Keepers of the Ways tell us it is time to stop infighting and name calling. It is time to come together as one. 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 - Letters Needed:Peltier's Parole - Conferences and Powwows - online - Letter from Leonard - Elem Colony Pomos: EMERGENCY - Letter for L. Peltier's Parole - Crisis at Belcourt Reservation - Red Thunder Cloud - S.O.S. Paugeesukq Nation - Marcos' Speech at Forum - Spritchul Stuff - Bison Advocates File Suit - Non-recognized - Courage - Nuxalk/Los Angeles - Caretakers of Hotvela in Hopi - Mt. Graham Action Alert - Grants Pass, Oregon - Natives Denied Access - Tobacco Seed Bank - Poem: Respect - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Letters Needed:Peltier's Parole" --------- Date: Sat, 13 Jan 96 00:44:14 EST From: R2JSQ@VM1.CC.UAKRON.EDU (Joe Quickle) Subj: URGENT!: Letters needed ASAP supporting Peltier's Parole Newsgroups: alt.native,soc.culture.native,hr.indigenous According to "Washington insiders" with whom I've spoken, the U.S. Parole Commission should be making its decision regarding Leonard Peltier's parole very soon. It is EXTREMELY URGENT that we flood them with letters and faxes supporting Leonard's parole right now. Please write and (especially) fax the U.S. Parole commission at the address/phone numbers below. Also, I am still collecting e-mail to print and mail daily to the Parole Commission. US Parole Commission 5550 Friendship Blvd. Suite 420 Chevy Chase, MD 20815 General Fax Number: (301) 492-6694 Specific members: John Simpson, Chairman Eastern Regional Commission US Parole Commission Fax: (301) 492-5525 (Doesn't appear operational yet; use the general fax number if this one does not work) Ed Riley, Board Chairman US Parole Commission Fax: (301) 492-5307 --------- "RE: Letter from Leonard" --------- Date: Thu, 11 Jan 1996 12:56:34 -0600 (CST) From: freedom@prairienet.org (Freedom Heart Rising) Subj: Letter From Leonard: UUCP email Hello: This is the letter that was in the most recent Newsletter of the newsletter that the LPDC sends out, every other month. Leonard always writes a letter for it. If you'd like a subscription, they cost $12.00 a year, for 6 issues. They come out every other month. Send check or money order to: Leonard Peltier Defense Committee P.O. Box 583 Lawrence, Kansas 66044 Make check payable to: Crazy Horse Spirit, Inc. I thought y'all might be interested in hearing what Leonard, himself, has to say! Hope this finds you all well. Take care: Freedom ++++++++ Statement of Leonard Peltier: (Nov.-Dec. 1995) Greetings My Friends and Supporters, I send to you my sincere regards this holiday season. Although I do not practice Christianity I do believe in the Creator and share many of the same values of generosity, charity, and commiseration. I do not personally celebrate Christmas, but this time of year always fills me with a certain amount of happiness. I enjoy seeing the growing excitement among the children and feeling a sense of warmth as adults suddenly realize that December is a time of sharing, of demonstrating compassion and good will. I wish that I could round up my kids and grandchildren and watch the joy in their eyes as they tear into their presents. I cannot be there for them in this way, but they must know that they carry me in their hearts because my love for them is so deep. But not every child will have the delight of being with loved ones, getting new toys, and devouring an enormous meal. For many the holidays are a painful reminder of poverty. Although my network has worked every year on getting gifts distributed, most everything collected was used but in good or excellent condition and we inevitably ran into the problem of having lots to give to certain age groups and nothing for infants and teenagers. This year, with the help of my cousin Jim Robideau, we assembled a list of nearly fifty children, found each one a sponsor, and provided new, age appropriate gifts. I am very proud of all the good-hearted people who participated in this project! We not only provided toys and warm winter clothes; we also collected blankets and diapers. It is my hope that the success of this year's project will allow us to reach out to hundreds of children next year. THANK YOU to everyone who helped in making this a dream come true. And I ask that the special spirit that you feel right now not fade away by the first week of January. Please carry it with you all year through! I also want to extend a very paternal and proud congratulations to my adopted son, Ernie Stevens Jr. who has been elected First Vice President of the National Congress of American Indians. Page two provides an interview on his feelings and goals regarding his new position. Even as a young kid, I knew that Ernie was destined for greatness. Now he's proving me right. That's my boy! We have had a good year. I am still in prison, but much progress has been made toward gaining my long overdue release. We have been able to refile a request for Freedom of Information Act materials. Though nothing has been released so far and we will have to fight for every page, the fact that the Attorney General has instituted more lenient guidelines makes us confident that we will receive new information in the near future. Support all over Europe continues to grow, and I must thank every member of the EALP for their dedication and hard work. Also, a special thank you to the Dreavers, Diane Martin, Peter Grant, Warren Allmond and everyone else working on my case in Canada. David Dellinger also deserves recognition for his work on projects like the Fast for Justice and the National Committee For Nonviolent Civil Disobedience to Free Leonard Peltier. and for his participation in Peltier Weekend, which was a great success generating new support around DC, and a lot of media coverage. Thanks to all of my speakers and performers including Rev. Jesse Jackson, Pete Seegar, Dr. Faye Williams, Suzi Baer and Congressmen Conyers, Clay, Richardson, Kennedy, and Faleomavaega. Our LPFC office in Washington DC, has made it possible to open doors previously locked to us. Ron Lessard continues to work day and night in presenting my case in the Justice Department, House, and Senate. He arranges meetings, distributes materials, and researches every detail of my court proceedings. His effort has resulted in many gains. The LPSG network continues to grow as well. I encourage my readers to join our network by filling out the form in the centerfold of this publication. Our LPSG members ensure my hope for the future, and I am pleased to be able to announce this year's Support Group Member of the Year: Mike Eckhardt of Columbus, OH for his efforts as Region Four Coordinator, his continuous speaking engagements and educational forums, thousands of collected petitions and letters, innovative ways to spread information, participation in the trip to the United Nations Summit, and tireless dedication to the struggle. I thank all of my family and friends and wish everyone a peaceful, happy, healthy, and safe holiday season. I ask only that you continue to remember the less fortunate not just on certain days, but throughout the year. In the Spirit of Crazy Horse: Leonard Peltier --------- "RE: Letter for L. Peltier's Parole" --------- Date: Sun, 14 Jan 96 15:28:15 EST From: R2JSQ@VM1.CC.UAKRON.EDU (Joe Quickle) Subj: Jan. 14 - Letter for L. Peltier's Parole (New) Newsgroups: alt.native,soc.culture.native,hr.indigenous I am mailing a copy of this letter to the Parole Commission. I ask that you please sign and fax or mail a copy of this letter or your own letter of support to the Parole Commission. Or sign this and e-mail this or your own letter of support to me, and I'll print it and mail it to the Parole Commission. Or (better), do both. -Joe Quickle -------------------------- Mr. John Simpson, Chairman United States Parole Commission 5550 Friendship Blvd. Suite 420 Chevy Chase, MD. 20815 FAX: (301) 492-6694 Dear Mr. Simpson, I'm sure you're very aware of the blizzard that hit the East Coast recently. Most of the Washington, D.C. area was shut down, largely because it wasn't prepared to handle such an unusual event. It lacked procedures to deal with such an extraordinary situation, but this lack of procedures made the situation no less real. This is a very close parallel to a current case you are reviewing, that of Mr. Leonard Peltier. It, too, is an unusual and extraordinary situation - a man wrongfully imprisoned for nearly twenty years, largely as a by-product of extreme corruption on the part of specific government agencies of the time; a prisoner whose release is supported by literally tens of millions of people, including bishops, priests, religious organizations, members of congress, and several foreign governments. There may not be procedures to deal with paroling an innocent man; parole procedures appear to be set up to deal with convicted, guilty criminals. Mr. Peltier should never have been jailed in the first place. But, as was the case with the blizzard, a lack of procedures makes the situation no less real. Mr. Simpson, justice must be served; I urge and beseech you to release Mr. Peltier, to have the strength to bring about a release that is long-since overdue. Strike a blow for justice and free Leonard Peltier. Sincerely, --------- "RE: Red Thunder Cloud" --------- Date: 96/01/15 07:41 From: Dr. Who via James Audlin (j.audlin@genie.geis.com) Subj: Red Thunder Cloud GE Electronic Mail Dr. Who, Beery Miller was kind enough to pass your post on to me, since I hadn't seen it. I have forwarded it to Night Owl for inclusion in WOTANGING IKCHE I might take this moment to reminisce (and Night Owl is welcome to use my own humble words too, if he likes). I have the honor and joy of saying that I knew Grandfather Red Thundercloud personally. I last saw him this past summer when we both taught at the Native American Elders' Conference, in Bristol, Vermont. We spent a lot of time together, talking and sharing. He was a magnificent man, handsome even in his elder years, with a dry sense of humor, and a profound understanding of the Catawba culture that is, with the dropping of his robe, lost now to us. The beauty of his soul is indescribable; even as I type these words I feel his presence, and see the bright glint in his eyes and hear that incredible voice. Grandfather Red Thundercloud, I will go out now and look in the sky. One of the stars burning up their tonight is your campfire as you travel on the road that leads to where our ancestors dwell. Travel in peace, and remember us who follow behind. Hau, mitaquye oyasin! DRWHO [DR. WHO] at 22:00 EST An article dated 14 January 1996 in the Harrisburg Patriot-News and attributed to the New York Times had a sad announcement. The last Native American speaking the Catawba language died last(?) Monday. Red Thunder Cloud died from a stroke at the age of 76 in St. Vincent's Hospital, Worcester, Massachusetts. Thunder Cloud was a singer, dancer and story teller. He also sold a line of teas made from herbs he collected in the wild. Catawba is an eastern North American branch of the Siouxian language family. Thunder Cloud made recordings of the Catawba language in the 1940s for MIT. He also recorded Catawba songs for the Smithsonian Institution. These are his legacy to us and modern English-speaking Catawbas. The death of Red Thunder Cloud marks the end of Catawba as a language spoken by native speakers. It is always sad to have an individual die, but it is even more so when that person is the last native speaker of a language. Culture is passed along to subsequent generations through language. There is no substitution for leaning a culture in its native language. One can observe and learn about a culture, but one cannot truly be part of it without understanding its language. The policy of the US government in the 19th and early 20th centuries was to teach (often forcibly) Native American children to speak English. They believed this would make it easier to assimilate these children into US culture. This policy led to the extinction or near extinction of many Native American languages and cultures. When any language becomes extinct we all lose. We lose the feelings and expression of those people through their poetry, art, songs, and beliefs. English (or some other language) translations can never convey the true depth of their expression in that language. Dr. Who --------- "RE: Marcos' Speech at Forum" --------- Date: 3:53 PM Jan 9, 1996 From: "CECILIA RODRIGUEZ" Subj: Marcos' Speech at Indigenous Forum 1/7/96 (English) Mailing List: Chiapas-L (chiapas-l@profmexis.dgsca.unam.mx) LA JORNADA, JAN. 8, 1996 MARCOS ATTENDED PLENARY OF THE INDIGENOUS NATIONAL FORUM WORDS OF SUBCOMANDANTE MARCOS IN THE PLENARY OF THE INDIGENOUS NATIONAL FORUM SAN CRISTOBAL DE LAS CASAS, CHIAPAS, MEXICO January 7, 1996 Indigenous Brothers and Sisters who participated in this Indigenous National Forum: Through my voice speaks the voice of the Zapatista Army of National Liberation. We want, first of all, to give thanks to the legislators of the Commission for Condord and Peace (COCOPA) and the members of the National Commission for Intermediation (CONAI), presided by Samuel Ruiz Garcia, for the efforts they realized to make possible our presence in this forum. We want to give public recognition for their work with the supreme government to obtain the guarantees and facilities that made possible our trip from the jungle to our being here with you. Both the COCOPA and the CONAI demonstrated once again, only a few days before this day that joins us here, their will and determination for a just and dignified peace, and to make sure the road of dialogue continues to be the only one to resolve the war initiated more than two years ago. I want to thank also my companeros bosses, the comandantes of the Indigenous Revolutionary Clandestine Committee-General Command of the Zapatista Army of National Liberation (CCRI-CG del EZLN), for the opportunity they gave me to attend this important reunion. Their indications and orientations have demonstrated for many years to have the wisdom and the patience of our more ancient brothers. But I want to especially thank all the indigenous brothers and sisters who, from different parts of Mexico and the world, have sacrificed and gone through suffering and losses to be present here to speak and listen to the paths toward the place that the original inhabitants of these lands deserve. It is for us a great honor. The best reward to the blood of our brothers fallen in combat and the suffering and scarcities of our brothers and sisters in the indigenous Zapatista communities, is having the opportunity to speak and listen to you and to us. Receive our military salute and accept us as your youngest brothers and sisters, your learners, your followers, your companeros. In order to correspond with this joy, I ask that you allow me to tell you a story that I heard 10 years ago by the mouth of one like you, a great knower with dark skin and indigenous blood. THE STORY OF THE RAINBOW The evening was about to stop being so. There was a brilliant grey that announces the dawn. The Old Antonio finished fixing two bags of pergamino coffee and sat next to me. I waited for the encounter to help me cross a population where there were no companeros. The crossing would be by night. At daybreak, January emerged and 1986 dawned. Times to still be hidden, to be occult from those we would become a part of later. I looked toward the west and, ambushed behind the pipe's smoke, I tried to dream of a different morning. Old Antonio remained silent and barely made the necessary noise to make one of those cigarettes that announces smoke an stories. But Old Antonio did not speak. He stayed there looking toward where I was looking and waited, patiently, until I spoke: "Until when will we be hiding from our people?," I said while the last mouthful of smoke escaped through the bowl of the pipe. Old Antonio coughed and decided finally to light the cigarette and the word. Slowly, as one who heals hope, Old Antonio re-lighted the evening with . . . THE STORY OF THE 7 RAINBOWS "In the very early beginning of the worlds, where later our greatest grandfathers walked, the greatest gods, those who gave birth to the world, the first, came down to speak to the men and the women of corn. It was an evening as this one, of cold, blinking rain and sun. The first gods sat to talk with the men and women of corn to agree on the path to be walked by the real men and women. Because these gods, who were the very first, who gave birth to the world, were not bossy as the gods that came later. they were not bossy the first gods, they sought the good agreement between them and the men and women of corn. They sought to always arrive at the good path together, with good accord and good word. So they were in this evening, which was of the world the very first, speaking the greatest gods with the men and women of corn - with their equals. They agreed to seek the good agreements with other men and women, with other languages and other thoughts. The men and women of corn had to walk very far within their heart to seek the words that other men and women, that other colors, that other hearts would understand. So they came to agreement on the work for the men and women of corn to make a good world. So they agreed that 7 were the very fist tasks, the most important to make us new. And the fist 7 gods spoke, those who gave birth to the world, saying that 7 were the tasks that should be accomplished so that the world is made good and make us new. The greatest gods, 7 they were because 7 were the winds or th skies that gave rood to the world and as such the first gods said that these were the 7 skies; the seventh wind of NOHOCHAACYUM, the great father Chaac. In the sixth wind the CHAACOB or gods of rain. In the fight the KUILOB KAAXOB. In the fourth wind the guardians of animals. In the third wind the bad spirits. In the second, the gods of the wind. In the first, immediately on top of the earth, the BALAMOB that care for the crosses of the pueblo and the corn stalks. In the deepness was KISIN, the god of tremor and fear, the devil. - The first gods also said that there were 7 colors and 7 the number they counted. And the story of the colors, I have already told you the other day and the one of the 7 tasks I will tell you later if there is time and a way for you to listen and a way for I to tell you - hurried Old Antonio while the last brightness of his cigarette extinguished. Then comes the silence in which Old Antonio re-forges smoke and dreams. A small lightning in the match of his hand and the smoke continues: "So the men and women of corn agreed in fulfilling the 7 tasks so that the world was made good. And they looked to where the sun and the moon take turns to sleep and asked the first gods how much they should walk in order to fulfill the 7 tasks that serve to make a new world. So the first gods said that 7 times 7 they will walk the 7 because that is how the number came out which reminds us that not everything comes in pairs and that there is always room for another. So the men and women of corn said good and returned their sight to the mountain that served as a small box keeping the breasts of mother earth in turns, one by day the other by night. And in seeing this, the men and women of corn asked themselves how would they know how many times is 7 times 7 walking the number 7; and the first gods said that they did not know either because they were the first gods, but they did not know everything and they also had to study a lot; and that is why they would not leave but remained with the men and women of corn to learn together the new. So they made a reunion among the first gods and the men and women of corn and they thought together so that together they could find the good path that would make the world new. And so there they were, that is thinking themselves, that is knowing themselves, that is speaking themselves, that is learning themselves, that is being when the rain hung right in the middle of the afternoon without falling or getting up, just being there; and the men and women of corn remained there seeing and also the first gods; and just there a bridge of light and clouds began to paint itself and from the mountain came the bridge and to the valley went the bridge and then clearly it could be seen that the bridge of colors, clouds and light did not go anywhere nor did it come from anywhere but was just there, on top of the rain and the world. And the bridge of light, colors and clouds had 7 colors like stripes. And the first gods and the men and women of corn saw again and again they was the bridge that did not come nor go anywhere, it was just there and then they understood that the bridge of colors, clouds and light does not come nor go but serves to come and go; and so they became happy all who were thinking themselves and learning themselves and they knew that that was the good - to be a bridge so that the good worlds come and go, the new ones that we make for ourselves. And quickly the musicians brought out their instruments and quickly the first gods and the real men and women of corn pulled out their feet and they began to dance because the had been thinking themselves and knowing themselves and speaking themselves and learning themselves. And now that they finished dancing themselves, they met again and found that 7 times 7 meant that 7 rainbows of 7 colors had to be make walking so that the 7 main tasks could be fulfilled. And so it was known also that at the end of the 7 there were 7 more because the bridges of clouds, colors and light do not come nor go, they have no beginning and no finally, they do not start nor end, but continue to cross from one side to the other. And that is the agreement arrived at by the first gods and men and women of corn, the real ones, they spend their lives making bridges, and bridges are also made in death. Bridges always of colors of clouds and of light, bridges always to go from one place to the other, to carry out the tasks that give birth to the new world, that makes us good 7 times 7, walking the 7, the men and women of corn, the real ones. Making bridges they live, making themselves bridges they die. . . "The Old Antonio becomes quiet. I stare at him and am about to ask him what does that have to do with my question about how long will we be hiding, when a light renews his look and smiling he signals the mountain to me, to the west. I turn around and see a rainbow that does not come nor go, that is just there, bridging worlds, bridging dreams . . . Today, in the seventh day for the year's awakening, up to 6 rainbows appeared in the path. Contradicting the anguish in the chest and the dry asphyxia of keeping awake the night before, a bridge, a curve of light, of clouds and of colors, 6 time reminded of Old Antonio and his story of 7 rainbows. I passed the path waiting the appearance of the seventh and the cold brought other memories of a dawn tow years ago when with bombs and soldiers the dark skinned Enough is Enough! dawned the world. Two years ago, in these same lands, indigenous dignity awoke and awoke us. The pain was not little nor small was the death. But that is another story and I only wanted to tell you that just here was the seventh rainbow, in this reunion or forum in which we are thinking ourselves, speaking ourselves, learning ourselves, knowing ourselves. And I want to tell you that this, your and ours, is the seventh rainbow, the seventh rainbow that we have to make ourselves to give birth ourselves to new worlds. So we need only 7 times 7 to walk the 7, to say and tell ourselves that we have finished the 7 tasks that give birth to the good world, to the one that makes us new. Thank you brothers and sister. Welcome the rainbow, welcome the bridge, welcome the step that takes and brings, welcome always the word that walks, yours, ours, that of everyone that is us. >From the mountains of the Mexican Southeast Subcomandante Insurgente Marcos Mexico, on the seventh day of January of 1996 (translated by Adriana Manjarrez, National Center for Democracy, Liberty and Justice) --------- "RE: Bison Advocates File Suit" --------- Date: Thu, 11 Jan 96 04:06:49 GMT From: MikeM@fund.org (Michael Markarian) Subj: Bison Advocates File Suit Against U.S. Army Newsgroup: alt.native FOR IMMEDIATE RELEASE: Wednesday, January 10, 1996 CONTACT: Grove T. Burnett, (505) 751-0351 D.J. Schubert, (202) 588-5206 Elisabeth Jennings, (505) 265-2322 BISON ADVOCATES FILE SUIT AGAINST U.S. ARMY Approval of New Mexico Sport Hunt Violates Federal Law In an eight-page complaint filed this morning, The Fund for Animals, Sangre de Cristo Animal Protection, the Inter-Tribal Bison Cooperative, the Pueblo of Picuris, and Dine' Care sued the U.S. Department of the Army to rescind permission for the New Mexico Department of Game and Fish (NMGF) to hold a bison hunt on the Fort Wingate Depot military installation. The complaint, filed in the U.S. District Court for the District of New Mexico, alleges that the Army failed to comply with the National Environmental Policy Act (NEPA) before authorizing the hunt. NEPA requires any federal agency to prepare an environmental analysis before approving an activity that may affect the environment. In today's complaint, Grove T. Burnett, attorney for the Western Environmental Law Center representing the plaintiffs, asks for "the issuance of a preliminary and permanent injunction enjoining Defendants from taking any actions in furtherance of any bison hunt at the Fort Wingate Depot until Defendants comply with NEPA by preparing an Environmental Assessment or an Environmental Impact Statement." The bison population on the Fort Wingate Depot is estimated at 60 animals, and the NMGF wants to offer sport hunting permits for nine bison. The hunts are planned for January 13-14, January 20-21, and January 27-28. Bison have not been hunted in New Mexico since 1884. "Federal agencies must take very clear steps under federal law before authorizing a hunt such as this, and the U.S. Army simply ignored these steps," says D.J. Schubert, wildlife biologist for The Fund for Animals. "This proposed bison hunt is illegal, unethical, and must be stopped." The Fund for Animals is a national animal protection organization with 1,000 New Mexico members and 200,000 supporters nationwide. Sangre de Cristo Animal Protection is a New Mexico organization with 1,600 members. The Inter-Tribal Bison Cooperative represents 37 tribes in 15 states (including six in New Mexico), and the Pueblo of Picuris and Dine' Care are Native American organizations that attach deep cultural and religious significance to bison. The Fund for Animals has video footage available of a bison hunt outside Yellowstone National Park, during which wounded bison flop on the ground attempting to stand due to spinal cord injuries. For a copy of the footage and/or the legal complaint, please call (301) 585-2591. --------- "RE: Courage" --------- Date: Fri, 12 Jan 1996 18:03:38 -0800 (PST) From: cherokee@wolfenet.com Subject: Courage.... UUCP email O'siyo... Tonight I read the heart words of a 10 year old little girl...a child of light...and I listen to the music of How the West Was Lost...and I go back to another time..another world...of goodness..of innocence...of peaceful heart..and I wish to share my heart with you... So often..I am blessed with letters from so many...almost a thousand a week now...of those who come..believing in light.. Our "Little Sparrow"....whose letter I just forwarded to you...A child who has serious..very serious..physical problems..who is frequently hospitalized...but who never complains...of the pain...never...A child who only wants to make Indian Jewelry for each in the circle...who wishes to give...and asks nothing in return. I can never tell you how my heart feels for this child...how much I love her...For she stands as a symbol...to bridge the gap of both worlds...She is our hope...Perhaps our only one. Those of you who know me know I have never asked anything to teach...never asked..but now I do...I ask each of you..to write this child..to offer her hope..for none of you can know and I can not reveal the darkness in her life now...how she holds onto life at this moment with only the thread of believing in love...Please hear me when I say this strongly... Tomorrow is her birthday...And she only thinks of us...to give to us things that she might make to send to us. Tonight I read posts on Native Net...from many talking about "wannabes"...intellectual arguments..continued anger...arguments about blood quorums...about registrations...about things that are NOT important..and I feel much anger at this...when I think of a small little girl, who might not live to become the woman she wishes to be...For she shared with me.."I want someday to be a marine biologist and swim with the dolphins". She may never get to do this thing. Does it matter who is registered...who is an Indian? Does it? I say NO! I offer to you that all hearts are the same color..red! I ask you to stand for this...to forget the color of skin...To remember that only in light shall a living thing thrive...To step out of the darkness of anger..and to remember this child...this beautiful child I love so much...who may never live to have her grandchildren....never live to see her dreams come true.... I am so sorry for this letter to you in anguish...I try very hard never to burden any of you with the pain that I sometimes feel...but tonight when I got this letter from a child who is so innocent and I had been reading the anger words from the list server I am on......I simply had to share with you my heart... Please..Please...stop the arguments..stop tearing First Nations apart by the pettiness of quarreling...Think of a child of courage..whose skin is not as dark as mine...but whose heart is oh...so much more beautiful.... I can give this child nothing in time for her Birthday...but perhaps this thing..the words of someone I loved very much...who once told me before she transformed.."Granddaughter, perhaps someday they will hear our words with their hearts...Perhaps someday they will dare to Believe the Dream, of One Nation...Whatever else you might do in life, tell them this...how we love all who come to us...how much joy they give to us when we can feed them..Tell them all...how the Grandmothers and Grandfathers are color blind......and see only into their hearts...Tell them this thing..." I have told you..... --------- "RE: Nuxalk/Los Angeles" --------- Date: Thu, 11 Jan 96 02:13:51 -0500 (EST) From: enanfnca@web.apc.org (Orin Langelle) Subj: Nuxalk/Los Angeles UUCP email NUXALK NATION CHIEFS VISIT LOS ANGELES January 10-13, 1996 The territorial land of the Nuxalk (Nu-Hauck) Nation is located in the Great Coast Rainforest of the central coast of British Columbia. This land is being decimated by logging in violation of the Canadian government's own national laws and agreements concerning tribal nations and their lands. Two Nuxalk Nation Chiefs, Ed Moody and Lawrence Pootlass, will visit Los Angeles January 10-13, 1996 for an interchange with the people of Southern California. The Chiefs are coming to remind us all of the connections between northern temperate forests, the lives of sovereign native peoples, the health of the global biosphere and the wood and paper products we use in our daily lives. The Nuxalk Nation has not signed any treaty agreement with the Canadian government but International Forest Products Ltd. (INTERFOR) is working with the government's armed assistance to deforest the tribal area as quickly as possible. Further, the Canadian government is actively working to usurp native land rights in British Columbia and to change the traditional ways of the indigenous nations to accommodate the decimation of their land by corporations such as INTERFOR. The Head Chiefs of the Nuxalk Nation directly involved in this struggle will be in Los Angeles this week. These individuals were imprisoned for attempting to stop the decimation of their land and traditional food sources, and their trial resumes in the Supreme Court of British Columbia on January 15th. They now seek to bring the Canadian government's refusal to heed its own laws and decrees into the light of international scrutiny. Events in LA will kick off Thursday January 11, 1996 with a presentation by the Chiefs to hundreds of schoolchildren at the Mt. Vernon Middle School (9:00 AM - 10:10 AM 4066 17th ST., Los Angeles). Contact Kim Mizrahi at 310-306-0655. A blessing for the Earth will take place at the bluffs overlooking the Ballona Wetlands at 12:00 Noon, (80th and Berger St). On Friday, January 12th, the Chiefs will again share their message with the children, this time at the Crossroads School in Santa Monica from 8:40 AM to 9:00 AM. An informal gathering will take place at the Earth Trust House that evening starting at 7:00 PM (20110 Rockport Way, Malibu, CA). In these days of changing global weather patterns the effects of forest decimation will be felt by us here in Los Angeles. With NAFTA we will see the continued decimation of native peoples' resources throughout the continent. We stand with the Nuxalk people in their fight to protect their ancestral tribal lands. To the Nuxalk, the land is alive, a sacred gift from the creator, and the people are obligated by Potlatch to protect the land so that it will continue to provide for them. We ask that all people everywhere concerned with the future and the health of the planet and our children stand with the Nuxalk as well. The struggle to protect sacred land by the Nuxalk Nation will be one of the major environmental victories of 1996. Contacts: Forest Action Network (FAN California) John Quigley, Earth Trust, 310-456-8300, FAX 310-456-0388 Greg Sotir, 213-467-9858, FAX 213-467-9868 Celia Alario, Reverence For Life Realized, ph/fx 310-314-4833 --------- "RE: Caretakers of Hotvela in Hopi" --------- Date: 14 Jan 1996 10:44:02 -0700 From: dineh@primenet.com (Dineh Alliance) Subj: Caretakers of Hotvela in Hopi, Part 1: Call for Support Newsgroup: soc.culture.native CARETAKERS OF HOTVELA IN HOPI 1109 South Plaza Way Box 111 Flagstaff, Arizona 86001 Phone: 520/734-2223 The following Board of Directors of Caretakers of Hotvela in Hopi unanimously approve to be a member group of Don't Waste Arizona, Inc. and our 501(c)3 fiscal agent on this date December 29, 1995. Dan Evehema Spiritual Leader, Greasewood Clan Martin Gashweseoma Spiritual Leader, Fire Clan Emery Holmes Medicine Man, Badger Clan Rena Murillo Chairman, Board of Directors Sand Clan Mildred Holmes Spider Clan +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ CARETAKERS OF HOTVELA IN HOPI CALL FOR SUPPORT We, are the Caretakers of Hotvela. We live a traditional subsistence lifestyle. We don't have money. We are now in a critical time in the prophecies. We are Caretakers and keepers of the Covenant with the Great Spirit, Maasau'u to keep the earth in balance and the earth rotating properly. The earth is out of balance, Koyanikatsi. We pray for the continuation of this land and life, and the survival of humanity, not only in Hopi but all over the world. Hotvela in Hopi is the last traditional stronghold in prophecy. It is connected to the four directions. Yukiuma, founder and leader of Hotvela, founded it to be a traditional religious stronghold. He said: "We want to be left alone to live as we wish, to roam free without the white man always there to tell us what we must do and what we cannot do." We need to be left alone, we do not need to be controlled. We believe that we must come together and work together at this time because of the invasion by outside forces on Hotvela. This invasion has affected the core of our traditional lifestyle and threatens our ability to convey our prayers to the spiritual world. Our ceremonies are deeply connected with our tradition, history, and every day life. We keep the ceremonies in the proper manner to ensure rain for the crops and all living things. Each ceremony is set according to position of the sun and the moon, to keep the natural forces in balance, and all living things in harmony. Our daily activities support these prayers. Through the ceremonies, all our actions become rooted in prayer, and life is spiritually nourished. There is great damage that is being done. How can we have roots to the earth and protect ourselves with our prayer stick when we see desecration of our sacred land and depletion of our water. At this time our sacred shrines and their pathways are being desecrated and destroyed for a water/sewage development project, during a Water Crisis, during the December moon, Spirit moon, Kyamuya, when the spirit world is close to the ground, and no one is allowed to dig at all. Such actions constitute a violation of the agreement we have with Maasau'u to live here as Caretakers of the earth. It also demonstrates a profound disrespect for the Hopi religion. We are required to obtain permits to herd cattle, livestock, housing, farming, coal and wood gathering. Our livestock is illegally confiscated, sometimes when we are in the Kiva praying. We face water pipelines, electricity, phone lines, HUD housing, and paved roads coming into our village. We know that these things cannot come into our sacred village. We have always rejected these conveniences and in this, the final phase, we must remain Traditional and Strong. Hotvela is the last traditional stronghold in prophecy. It is connected to the four directions. If we fulfill our prophecy and Hotvela allows these conveniences to come in, then we face sudden destruction and purification in this world. What court has jurisdiction to hear our case, and can we as religious leaders and traditional people sue our tribal council and the U.S. government in federal court for their illegal actions and failure to exercise trust responsibility. This question arose in response to a recent suit we filed naming the Hopi Tribal Council. We believe we have that right. We believe that our constitutional and civil rights have been violated, including the Hopi Constitution and by-laws, the Historic Preservation Act, the American Indian Religious Freedom Act and the Antiquities Act. The Hopi Tribal Council is bound by the Hopi Constitution to ask the Hopi religious leaders permission before any action is taken. Our traditional elders and forefathers have always been fighting for this. What is being done is not the Hopi Way. We are harassed by para-military Hopi police who invade our homes and violate our property. The Hopi Tribal Council is strong and has already forced their way into the other villages. Our borders have been reduced by White man's law, putting us within a boundary they call District 6. Our sacred land is being stripped of its mineral resources and our water depleted without our consent. We have lost almost complete control of our land and life, and we are at the last stages. Our survival is at stake. All things, even animals, all kinds of birds, we need these, they know our language, sounds of our Hopi language as their song. We have seen this so we know this to be true. Our way of life and traditional leadership in our village pre-dates the U.S. government and the State of Arizona. The Hopi Tribal Council in collusion with the U.S. government is working to dominate our lands for mineral resource exploitation by Peabody Coal Company. Statistics from a Hopi Tribal Council Water Report state that Hotvela will run dry in the year 2000, four years from now, due to drawdown of the deepest aquifer beneath our land. This aquifer, containing pristine drinking water, is being depleted at the rate of 1.4 billion gallons a year by Peabody Coal Company to slurry coal 273 miles in an illegal, unpermitted pipeline. These statistics do not reflect increased drawdown that will result from the creation of a new water/sewage development project. Hotvela must be able to continue to preserve the traditional way. We ask that you accept Hotvela as the battleground where the most awesome contest in history is being waged by this tiny handful of essentially peaceful people. So look into your hearts and reach deeply into your pockets and do this now, whether it be a penny or a dime it will be appreciated. So before it comes time that money cannot buy food and we can't drink the water, please support us. The earth changes are upon us. Together we can go forward to work effectively for the continuation of this land and life. This is an investment of money in the continuation of a traditional way of life. ++++++++++++++++++++++++++++++++++++++++++++++++++++ NEWS RELEASE January , 1996 Please contact: 520/734-2223 CARETAKERS OF HOTVELA GO TO COURT TO STOP CONSTRUCTION OF WATER/ SEWAGE PIPELINES On Monday, December 11, 1995, Hopi elders went to U.S. District Court, District of Arizona, Honorable Judge McNamee presiding, to request an injunction against sewer pipeline construction in Hotvela. Construction of a wastewater treatment lagoon and sewer line was done without preparation of an environmental impact statement (EIS) as required by the National Environmental Policy Act (NEPA). Hopi elders request the cessation of any and all pipeline construction activity until an EIS is done that includes consultation with the effected parties, consideration of "significance" in light of traditional, cultural and religious use of the area, and an investigation of real alternatives other than the "no action" alternative. The purpose for the founding of Hotvela and their split from Oraibi was to continue a traditional way of life, following the original instructions and according to strict guidelines given to them by the Creator, without white man's influence. Of great concern to the Hopi elders is digging activities during the December moon, Spirit moon, Kyamuya, when the spirit world is close to the ground and no one is allowed to dig at all. It is a time of respect for the non-living and the spirit world, moon, sun, ants, stars, even for the non-living, the dead who have already gone before. Digging during the December moon demonstrates a profound disrespect for the Hopi religion. The elders say the Sacred Shrines that are being destroyed and desecrated are built on prayers with prayer feathers planted all along the pathways according to strict guidelines. These pathways must also be protected and not destroyed. In court the Assistant U.S. Attorney John R. Mayfield admitted that they did a lot of damage and destroyed Sacred Shrines without doing anything about it. Hopi elders follow these pathways for their entry into the other world. They are concerned that if these Sacred Shrines and pathways are destroyed and desecrated, that when it is their time to go, they will not be able to find their way into the next world. The Hopi elders pray that the regressive Hopi people will open their eyes and their hearts and see what they are doing is destroying their own people. The Hopi elders pray that all parties to this sewer construction will look within and recognize the importance of holding strong to Creator's law for the continuation of their religion and traditional way of life. --------- "RE: Mt. Graham Action Alert" --------- Date: Wed, 10 Jan 1996 13:46:52 -0800 From: amt@teleport.com (Planet Peace) Subj: APACHE SURVIVAL COALITION - MT GRAHAM ACTION ALERT Newsgroups: alt.native,soc.culture.native,alt.activism [For this and other related information concerning Mt. Graham and other Indigenous issues, check out Planet Peace, http://www.teleport.com/~amt/planetpeace/ -Andrea] APACHE SURVIVAL COALITION - ACTION ALERT JANUARY 7, 1996 (ACTION IMPORTANT UNTIL JANUARY 30TH!) The most sacred mountain of the San Carlos Apache is about to be desecrated for a second time in five years! The decision is in the hands of the White House. Please telephone Leon Panetta and fax T.J. Glauthier (he makes the recommendations on riders). The Mt. Graham issue has been buried and slipped through with all the chaos in Washington. LEON PANETTA, CHIEF OF STAFF.....Phone: 202-456-6797 T.J. GLAUTHIER, Office of Management and Budget Fax: 202 - 395 - 4639 Here's what you can say: - Stop the rider on Mt. Graham from appearing on any bill. - The Apache have never had their requests reviewed within the legal system under the American Indian Religious Freedom Act. Give the Apaches a chance to, at least, be heard. - Show respect for other religions. The peaks are sacred to the Western Apache. Both secular government, elders, and medicine practioners have requested no further destruction on the peaks. - Special interest "riders" with no Congressional hearings in not a democratic nor fair way to run our government. This rider undermines the American Indian Religious Freedom Act. - Every major Native American group, every major environmental group, and the National Council of Churches oppose this rider. They are watching the White House to see how sensitive it really is to Native American concerns. - This is an issue which is crucial to your decision to vote in l996. Help us by publicizing the Mt. Graham controversy immediately. We only have until the end of January. We must be heard in the White House where the decision to delete or not delete the rider will be made. CONTACT: APACHE SURVIVAL COALITION Phone: 520 - 294 - 1863 Fax: As above, wait for tone Address: P.O. Box 1237, San Carlos, Arizona 8555o Ola Cassadore-Davis, Chairperson BACKGROUND To The Kolbe Rider Very Short Background: In l989, the University of Arizona spent over $1 million of taxpayer money to achieve exemption of an astronomical observatory from all Federal laws, including the American Indian Religious Freedom Act. Congress authorized the exemption if the observatory restricted itself to particular sites. The University then cut part of the forest on Dzil nchaa si an (a sacred mountain of the San Carlos Apahce) and the Vatican and a German group of astronomers built two telescopes. Then, the University decided to move the third telescope called the "Columbus Project." The Ninth Circuit Court ruled that relocation required new studies to review the new impacts. The Kolbe rider wants to overrule the Court order. The Kolbe rider wants Congress to authorize cutting the ancient forest without following any Federal regulations. Apaches Never Consulted: In 1989, the first rider was presented to Congress without ever mentioning that this mountain is sacred to the San Carlos Apache. The Congressional Committee hearings never invited and never gave the opportunity for elders, medicine practitioners or secular tribal officials to participate in the discussion of the rider. Subsequently, in frustration, every known San Carlos religious leader, the Tribal Council and every established Native American organization have passed resolutions requesting a stop to the project. The recent Court order is the first and only method for the Apache to participate in the American way of government. The Kolbe rider prevents their participation in a discussion of the American Indian Religious Freedom Act and the National Historic Preservation Act -- the two laws passed by Congress to protect Native Americans and their Constitutional right of freedom of religion. Every major Native American organization, many tribal councils, the European Parliament, and over 50 astronomers have opposed this project until the Apaches are given a chance within the legal process. The rider flagrantly ignores Apache concerns. MORE DETAILS 1993: Steward Observatory (University of Arizona) discovers that the telescope site it has chosen is inferior to the site designated by Congress. Attempts move. US Fish and Wildlife Service says that to move requires a endangered species consultation and supplemental environmental impact statement. University does not want to risk administrative process. Applies for closer site. US FWS first says this move requires studies, then reverses itself. On December 6, l993 without public announcement, UA cuts 250 trees. 1994: Mt. Graham Coalition (includes Apache Survival Coalition, Scientists for the Preservation of Mt. Graham and all major environmental groups) sues. Wins in Ninth Circuit Court. Court and places an injunction on project until proper reviews completed. 1995: University tries to by-pass Court decision by asking Congress to exempt move from all federal laws. This is the second time it has asked for such an exemption. In l988, it achieved an exemption for the first two telescopes. November l995: Representative Jim Kolbe (AZ) places a "rider" on the House Appropriations Bill to exempt telescope from all laws. No hearings are held. Six Apache cultural officers for six tribes, the National Council of Churches, the Vice Chairman of San Carlos Apache Tribe and all conservation and environmental groups protest. January 1996: House to decide if rider remains on bill. Calls needed to White House and Appropriations Committee members. If you are from Ohio, Pennsylvania, Indiana, Florida, California, Kentucky, New Mexico, Virginia, Texas, Nevada, Arizona, Alabama, North Carolina, Oklahoma, Arkansas, New Jersey, Massachusetts, Washington, oregon, Wisconsin, Minnesota, Maryland, or Colorado, then you have a Congressperson on the House Appropriations Committee. Please call or fax! Express your feelings: -- "Riders" attached to bills without hearings is not a democratic way to legislate. -- The Court simply asks that the US Forest Service and Fish and Wildlife compare alternatives for listed species and cultural values. This is the normal process followed by all citizens wanting land use changes on public lands. -- The peaks are sacred to the Western Apache. Both secular government, elders, and medicine practioners have requested no further destruction on the peaks. -- The Apache have never had their requests reviewed within the legal system under the American Indian Religious Freedom Act. -- The Emerald Peak site is in the middle of the best habitat of the Mt. Graham red squirrel and should be protected, not destroyed without due process. It is the southernmost spruce/fir fir in North America. -- \Planet Peace http://www.teleport.com/~amt/planetpeace/ /-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\ Nothing Real Can be Threatened. Nothing Unreal Exists. \-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/ --------- "RE: Grants Pass, Oregon" --------- Date: Tue, 16 Jan 1996 08:08:47 -0800 (PST) From: Larry Kibbey Subj: Grants Pass, Oregon Mailing List: IND-NET The Grants Pass, Oregon District Attorney, Tim Thompson has declared that, "The most important thing for us is the repatriation of the remains to the Northern Paiutes." That the District Attorney's Office of Grants Pass will use fines and jail time to press 55 year old Jack Harelson to either return the two skulls or tell where and who has them. Jack Harelson has been convicted of looting the Traditional Burial of two small Children out of a cave near Elephant Mountain located in the Black Rock Desert near Winnemucca, Nevada. Oregon state guidelines could provide Harelson with a little more than a year in jail despite the fact that the crime carries a possible 23 years in prison. One issue that Harelson is banking on, is that the three-year statute of limitation has exceeded this issue in that the cave was excavated more than 10 years ago. Pam Ralph, Harelson's ex-wife provided testimony and photographs of the dig in return for immunity.It was discovered that every chance Harelson and his wife could, from 1980 through 1984, they went to the cave. After finally unearthing the remains, took them home, stripped them of their adornments and other articles, wrapped the remains in garbage bags and buried them in the garden behind their home and have stated that any number of people could have dug them up and removed the skulls. To the Traditional Native American Indian involved, this violation is very serious, as well as sensitive. The fact that the Two Children's Skulls need to be found is very important in order for the Children to be whole before any repatriation is to be completed. If in fact, these Skulls have been turned over to a University or to an archaeologist, or anthropologist, anyone having such information or knows of an incident where a person or party has received two 'Skulls" that may appear to be that of two children, needs to contact the Grants Pass, Oregon District Attorney's Office.(Currently searching for the phone number and or address-anyone knowing this info, please post) Also, letters requesting a stiff sentence for Jack Harelson need to be composed immediately and sent to the Governor of Oregon; Attorney General of Oregon and to the Grants Pass District Attorney's Office. Again, if anyone has the address for these Offices, please post as soon as possible. Thank you..... Larry Kibby - kibbey@sierra.net --------- "RE: Natives Denied Access" --------- Date: Mon, 15 Jan 1996 19:36:33 -0800 From: amt@teleport.com (PLANET PEACE) Subj: Natives Denied Access to Traditional Food for Ceremony Newsgroups: alt.native,soc.culture.native [The following message is posted on behalf of Marilyn James, (Sinixt(Arrow Lakes) Spokesperson) --Andrea] From: MJAMES@cariboo.bc.ca Date: Mon, 15 Jan 1996 Hello to Cyberspacers, I just got back from a four day ceremonial on the Colville Reservation in Washington State. The Winter dance or Chinook dance as it is called...I am blessed to be able to participate in and be a part of such a powerful ceremonial...double blessed that my children are all interested in and participate in the ceremonial as well. The ceremony dictates that - traditional foods are served and it has been my job in the past to cook and prepare the food for the midnight meal. This year, although I noticed that it has been a couple of years since we have not had a root called wild potato to serve at the dance. I was asked this year if I knew where there was a patch of this food. I asked what the problem was and why they could not get access to their usual potato patch where they have dug this food in the past. The reply was that the patch where they have been digging this root for many many years was purchased by a family of hippie types in the Twisp Washington area. A fence was erected around their patch, so they found the owners of the land and asked for access to dig the root. Once this elder and her grandson explained that they wanted to dig organic food they were denied access to the land to get this root. I am totally pissed off and needed to say that anyone who denies access to traditional native people to go and gather their traditional food sources are even more ignorant and arrogantly stupid that major corporations. Traditional use of these foods are done in a sacred manner where the foods are prayed over and the use of these foods insures that they will come back year after year for the utilization by all peoples. Denying access only insures that greed will prevail and that the general population will suffer. I am now on a quest to find out these peoples names which I will publish as racist, abusive people who deny native people their right to gather their foods. The fact that these are supposedly "alternative" lifestyle people also makes me angry...no alternative there just the same old attitude and behavior that Indians have suffered at the hands of white people since the beginning. That's it for now, mjames -- \Planet Peace http://www.teleport.com/~amt/planetpeace/ /-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\ Nothing Real Can be Threatened. Nothing Unreal Exists. \-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/ --------- "RE: Tobacco Seed Bank" --------- Date: Fri, 12 Jan 1996 05:50:44 -0800 (PST) From: jwinter@musca.unm.edu Subj: tobacco seed bank Chautauqua Newsletter I have a living seed bank at the University of New Mexico, that specializes in traditional Native American tobacco varieties -- i.e., types of tobacco raised and collected by Native Americans, for use in rituals, offerings, ceremonies, and other traditional contexts. If you are a Native American and you would like the seeds of your tribe's tobacco so that you can grow it for religious and other traditional uses, then contact me, and I will send some seeds (and leaves if I have them) at no cost. All I ask is that you spread the word about the seed bank. Also, if you seeds of one or more traditional Native American tobacco types, please send me some, so that I can add them to the bank. I will then grow them, save the fresh seeds, and send them to other tribal members, upon request. This service is being offered to any Native American, as long as he or she agrees to use the resulting tobacco for traditional purposes. Remember -- tobacco is a powerful plant that kills when it is not used properly. --------- "RE: Poem: Respect" --------- Date: 15 Jul 94 01:28:47 GMT From: andrea@scicom.AlphaCDC.COM (Andrea Lord) Subj: Respect Newsgroups: alt.native,soc.women respect... how to... allow spirit space ...where dreams glide into boundaries and passing through.. linking orbits that sing and celebrate another of our relations... --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 96/01/13 20:11 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 January 21-27 IANUALI (January) (Kaelo) 21 The owl, pueo, protects me as I walk the forest at night. 22 The song of my spirit is blessed by the winds. 23 In the heart of the mountain burns the fire of new life. 24 The earth's fire, a wave's caress, the never-ceasing kiss of the wind -- of these things is my island born. 25 The morning dew baptizes the grass; a thousand glistening beads reflect the rays of the rising sun. 26 I am the wild spirit that greets the dawning of this day. 27 I see the thread of mana which passes from me to all those I hold dear -- we are family -- we are ohana. (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, 18 Jan 96 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: Michael Subject: Joy Harjo at Stanford Date: Fri, 12 Jan 1996 18:44:30 -0500 From: Sahtu@aol.com I am forwarding the following message originally sent by Robert Warrior. FORWARDED MESSAGE 01/10/96 09:33 From: warrior@leland.stanford.edu (Robert Allen Warrior) Subject: Joy Harjo at Stanford next week Hello everyone and Happy New Year! Joy Harjo, Muscogee poet and jazz musician, will be on campus for several events next week under the sponsorship of the Stanford Humanities Center, including a performance with her band, Poetic Justice. Joy has gained recognition as one of the best poets on the contemporary scene. Drawing on material from the real lives of Indian people, Creek traditions and history, the struggle to love and be human in a dehumanizing world, and the landscapes of the Southwest where she has made her home for the past two decades, Joy offers a searing voice of passion, politics, and hope. With the addition of the tribal/reggae/jazz rhythms of her band, Joy Harjo has become a premiere performance artist. We are indeed fortunate to be able to see several facets of Joy Harjo's work and art during her week in residence. TUESDAY, January 16, 7 p.m. Joy Harjo will be reading her poetry in the common room at Muwekma (the Indian dorm. This will also be the first meeting of the Muwekma House Seminar for the winter quarter. THURSDAY, January 18, 4:30 p.m. Joy Harjo and Robert Warrior will discuss the topic "American Indian Literature and Tribal Aesthetics" at the Humanities Center Annex, 579 Alvarado Row. SATURDAY, January 20, 6:00 p.m. Potluck at Tressider Student Union 8:00 p.m. Performance by Joy Harjo and Poetic Justice in the Tressider Oak Room. The first two events are free and open to the public. The performance on Saturday is $5 general admission at the door. ---------------------------------------------------- From: berryj@Okway.okstate.edu (John Berry) To: Ind-Net@listproc.wsu.edu Subject: Philbrook exhibition - Tulsa, OK 1996 To all, ====================================================================== "By There Works You Shall Know Them: Native American Textiles and the Oklahoma Experience", the first major exhibit of 1996 at the Philbrook Museum of Art, Tulsa, OK. This exhibit was seen in Washington, D.C. in 94-95' Containing more than 75 garments, baskets, bags, moccasins, to name a few, the items date from the early 19th century to the present. They were selected out of the Philbrook's collection and from private collections. Representative works were selected from 10 tribes in OK: Apache, Cherokee, Creek, Cheyenne, Chippewa, Chiricahua Apache, Kiowa, Kiowa-Apache, Otoe-Missouri, and Potawatomi. Information about the objects use and cultural context was provided by tribal members. A finger-weaving demonstration will be given at the Philbrook on Saturday, Jan. 20th, 1996 from 2-4pm by E. Sean StandingBear, director of the Osage Tribal Museum in Pawhuska, OK. Funding from the Oklahoma State Arts Council, Phillips Petroleum Foundation, The John Steele Zink Foundation, The Henry Luce Foundation, and Koch Industries. ====================================================================== John Berry ========================================================================== -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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, Andrea Lord, Joe Quickle, Cecilia Rodriguez, Michael Markarian(Press Release), Dr. Who via James Audlin, Brooke Craig, Freedom Heart Rising, Leonard Peltier Defense Committee, Orin Langelle, Planet Peace, Dineh Alliance, Larry Kibby, Kat Calls, Marilyn James, Tim Wilkie(using cbenedic@prairie.nodak.edu), Lawrence Otway, Nora Bunce --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ Part B of this newsletter (not included) has already been distributed via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Elem Colony Pomos: EMERGENCY" --------- Date: 13 Jan 1996 17:33:09 -0500 From: katcalls@aol.com (KatCalls) Subj: STATE OF EMERGENCY Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The following DECLARATION OF A STATE OF EMERGENCY was received from the ELEM INDIAN COLONY with a request to post it on the Internet for all interested Natives and non-Natives. Assistance is requested from individuals and organizations who are concerned about Native Sovereignty and self-determination. "STATE OF EMERGENCY DECLARED" - Jan 7, 1996 Elem Colony Band of Pomos, near Clearlake Oaks, California, do hereby declare a STATE OF EMERGENCY due to the recent violence of shootings, vandalism, and houses being burned on the Elem Colony Tribal Land. Since October, 1995, no health services, fire department services, food assistance services, transportation for education of our children, and no law enforcement. Volunteers of all skills and abilities are welcome to join together with our residents and rebuild our destroyed community to enhance the betterment of our children. The Elem Indian Colony residents are forced to take whatever precautions and steps to create a safe environment to the Elem Community, until professional services can be restored. Your assistance is needed for food, clothing, medical supplies, legal assistance, counseling, large trucks, tools, maintenance supplies, or any cash donations. We welcome all agencies to provide any surplus of materials to rebuild the Elem Colony. If you have any questions, please contact Jim Brown, Delbert Thomas Jr., Bonnie Moranda, or Cecil Brown at 707-998-3536, 998-1570, or 998-1976. May the Good Spirits be with you, Tribal Chairman, Thomas L. Brown KatCalls, Giveaway Songs Productions PO Box 1656, Topanga, CA 90290 --------- "RE: Crisis at Belcourt" --------- Date: Thu, 11 Jan 1996 00:08:42 -0600 From: cbenedic@prairie.nodak.edu (Cindy B.) Subj: Crisis at Belcourt Reservation (North Dakota) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) I've been asked to forward this press release as a favor since the media is reporting a different view of events than are currently happening. In the interest of portraying the "both sides" of this crisis at the Belcourt Reservation-Turtle Mountain Band of Chippewas, located in northern North Dakota I have done so. According to the author of this press release, the AP wire folks and local newspapers are reporting information directed from the Tribal government. The people involved in this crisis desire for a more objective view, and look forward to truth and peace in this new year. Please read the other side of the events that are ongoing. PRESS RELEASE: MAKWA-Contact Andy Laverdure 701-244-5028 or Jolean Peltier 701-477-6974 January 9, 1996 At 0800 January 8, 1996, members of MAKWA Group and band members entered the Turtle Mountain Tribal Offices along with support of National Native Americans to address issues such as recall petitions, separation of powers, due process, human rights, election fraud, civil rights, sovereign immunity and more. Upon invitation of the MAKWA Group, Mr. Vernon Belcourt, representing Peacemakers Inc./American Indian Arbitration Institute, was asked to guide them and the Tribal Chairperson into a dialogue that would bring about a beginning to an end of a long endeavor. During the members' wait for Mr. Belcourt, BIA Police began to arrive in pairs. Members were accused of loitering by Martin-Kekahbah (Tribal Chairperson) and were ordered to vacate the tribal premises. Upon his arrival, Mr. Belcourt went into an enclosed office to speak to Twila Martin-Kekahbah, Tribal Chairperson, at her request. After completion of her mediation session with Mr. Belcourt, Martin-Kekahbah declared that she did not need mediation and if ever she needed arbitration, she would contact Mr. Belcourt. She also stated that she did not recognize the Turtle Mountain People's Manifesto and it did not hold any weight. BIA Police and tribal police were in and around the building throughout the day. At approximately 3:15 PM, BIA Police were ordered by Martin-Kekahbah to have the premises vacated. Tribal police were located in the offices of the Council. At that point according to witnesses, Debbie Keplin assaulted Elizabeth McDougall then others joined the verbal and physical assault, including Chairwoman Twila Martin-Kekahbah. During the altercation, Council appointee Debbie "Chook" Keplin assaulted her with a sharp object, leaving a cut on her face. She was not allowed medical attention until late yesterday evening and was seen by an EMT-not a physician. Additionally, Rose Baker, who has stated that she is allergic to tear gas, was denied medical attention until this morning for reactions to being maced. Rose Baker and others were gassed first when the police entered the building. They then entered the janitor's room to escape the gas. The police then shot tear gas under the door of the janitor's room. The occupants of the room had to climb to the roof to escape this second gassing. BIA Police forced their way into the building by smashing windows and firing tear gas. Shots were also heard at this time. A witness observed a BIA police officer shooting the door. Bullets passed close to people inside the entrance. This action by the BIA Police was in direct conflict with the Grassrope decision which states that BIA cannot get involved in election disputes. According to Elizabeth McDougall, Twila Martin-Kekahbah ordered BIA police to arrest her and shouted that repeatedly. Accordingly the officers arrested Elizabeth McDougall. Andrew Laverdure, MAKWA member, Elizabeth McDougall, MAKWA member; Rose Marie Baker, Tribal Elder; Bob Baker band member and three other observers from other nations, including Canada, were arrested. Cash bond has been set for $250 for everyone except Elizabeth McDougall whose cash bond has been set a $2,250. This confrontation will not prevent the efforts of the MAKWA Group to bring about a peaceful resolution to the problems at hand. --------- "RE: S.O.S. Paugeesukq Nation" --------- Date: Wed, 10 Jan 1996 07:35:57 -0500 From: inobu@aol.com Subj: S.O.S. Paugeesukq Nation Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) I have the honor of addressing you as a judge of the tribal court of the Golden Hill Paugeesukq Tribal Nation. Though the tribe I serve is recognized by a Connecticut state statute that has its roots in treaties honored since the seventeenth century, and has been updated within the last decade, the state is now attempting to commit this tribe to the all too long list of Indian nations that have become milestones of genocide, part of America's violent and disgraceful (though not sufficiently disgraced) past. I address this letter to people of conscience and courage of the United States who I believe love justice and believe that good government protects all in this country equally. I am writing to you about nothing less than genocide in the State of Connecticut. In the banality of evil which administers the destruction of a community, there are no limits to the extremity of the tactic employed by the persecutor, other than the level of tolerance of wrongdoing of the dominant community. Today, the State government believes that, in Connecticut, there is not, a tolerance for unprovoked violence against the native community. However, this government believes that there is sufficient dislike of Connecticut's natives, to allow the State to use the courts as a weapon of genocide. At present, the State of Connecticut is opposing every action of the Golden Hill Paugeesukq Indians, and litigating on so many fronts that the destruction of the community is the obvious goal. It is up to every individual to inform the government that the level of acceptance of genocide is that of total rejection of genocide, no matter what the tactic. That this is an intentional goal is clear from the factually contradictory stands taken by the State. The only pattern to the State's stands concerning the Paugeesukqs, is that whatever is harmful to the tribe is good for the State. This is stated as policy in a letter to the Bureau of Indian Affairs (BIA), wherein the State government states that it is in the interest of the majority of the people of Connecticut to oppose the Tribe's petition for Federal Acknowledgement. I believed, perhaps naively, that with the end of statutory apartheid in this country, in the aftermath of the civil rights movement, that the majority interest in a state could not be allowed to disfranchise the minority, by state actions and policy. The contradictory policies of the State are extraordinary. In 1993, the Paugeesukq Tribal Council went to court, to withdraw land claims against a large portion of the state. These claims were made by an individual member of the tribe, against the interests of the tribe, and without the necessary consultation and direction of the tribal council and governors. This individual, Quiet Hawk, had been removed from office as one of several chiefs. He retaliated by "banishing" one of the other chiefs, Moonface Bear. The State filed papers in opposition to Quiet Hawk's land claims, using pronouncements of the Tribal Council and Chief Moonface Bear as evidence, purporting that the actions of the Council and Moonface Bear, were actions of the Paugeesukq Governing body. In the same year, the State of Connecticut refused to enter negotiations for a compact on the selling of cigarettes on the Tribal reserve at Colchester. Under the direction of the Tribal Council, mentioned above, Chief Moonface Bear and the Tribal Governors opened a cigarette shop. In response, the State brought criminal charges against Chief Moonface Bear, as an individual, claiming that he was not an Indian because he was banished by "Chief" Quiet Hawk. Reality was inverted. The same Attorney General who stated Quiet Hawk was an individual and not leadership now claims he is the sole leader of the tribal nation. Further, the Attorney General states that the government of the tribe, endorsed against Quiet Hawk is no longer a government in the eyes of the State. Presently, the State is attempting to oppose recognition of the tribe by the federal government, although, this tribe is specifically recognized in Connecticut law. There is evidence that the State has encouraged the BIA to act on a petition brought by Quiet Hawk, without approval of the tribal council. At the same time, the State has ignored a request for documents, from the BIA, in the form of a Freedom Of Information Act request (FOIA). This FOIA material would fill gaps in a record, which the BIA states contains no negative material, but rather has some gaps, which this material may help fill. The tribe is now seeking to bring suit to stop the BIA from acting on a petition which was not put before the federal government by the tribe. This is being done because Quiet Hawk has not accounted to the tribe for government grant money to research the factual claims in the petition. It has been reported to the tribe that Quiet Hawk now lives in a style greatly above that of any other tribal member, but as no one in the tribe can locate him, it is not possible to connect this reported rise in standard of living to the grant money. However, for anyone who claims to be leadership of a community, accountability to the governed and oversight by the governed is necessary. The tribe fears that it will not have the resources to continue this suit and others, as the State of Connecticut is bringing the equivalent of "slap suits" in opposing tribal actions. These legal actions are either brought by the State or by the tribe in light of the State's refusal to enter any negotiations with the tribe. It is the right of an encapsulated people to be able to use diplomacy rather than litigation to receive minimal rights. To date, the tribe is fighting a costly litigation on the cigarette tax criminal case, an action to unfreeze tribal assets (frozen by a default judgement against Quiet Hawk's debts, after no service was made on the tribe, and the tribe was unaware of the pending litigation), a land claim against a portion of the town of Bridgeport (which the tribe is willing to enter negotiations to remedy), an action on a writ of mandamus to compel the governor to enter negotiations with the tribe, and we are told that the state is about to levy taxes on the small quarter acre reserve in Trumbull. This reserve is the last original land, occupied by Paugeesukqs for thousands of years before the recorded histories of the people who now seek to take the land from the Paugeesukqs. I urge you to take a small bit of time from your life, to do what no generation in the United States has ever done before. Stand between the juggernaut that has destroyed Indians for centuries and the community to be destroyed. Demand that the state government of Connecticut protect the rights of its smallest minority with the same energy that it protects the interests of the majority in the state. Each of us owes a better history for our children to inherit than this country has provided in the past. Please be the generation that ends the destruction of Indian communities. In the name of the dignity of the people of the United States, I beg you to act, to write, to march, to stop the genocide. To form Golden Hill Paugeesukq Defense Committees Write to " " " " " Golden Hill Paugeesukq Reserve 95 Stanavage Rd. Colchester CT. 06457 - 4015 Or e. mail InOBU@AOL.COM Lawrence Otway Tribal Judge Golden Hill Paugeesukq Tribal Nation --------- "RE: Spritchul Stuff" --------- Date: Thu, 11 Jan 1996 04:22:21 -0600 From: jdc@onr.com (Joe Don Chipps) Subj: Spritchul Stuff Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) -- [ From: Joe Don Chipps * EMC.Ver #2.5.02 ] -- ++++Moderation Note++++ Joe's post is hard hitting and inflamitory. If Joe had addressed any one poster by name, I would have refused to post this message. Joe has a history of level headed posts and Joe speaks with a Native voice. Based on the fact that Joe has a history of a level fair and open participation on NatChat and is a Native person, I am posting Joe's article. On a personal note I think he is right on!, but as moderator I must state that it is a post that is borderline due to the inflamitory content. Regards, Jay Brummett Cecala Ptehincalaska-Calf NativeNet Moderation Staff nnet@utw.com ---------------------------- +++++++++++++++++++++++++++++++++++++++++++++ Ya know, I keep on ignoring this thread, hoping it will go away, but the longer I ignore it the more some HowdyDudey idjut keeps posting this "Noble Redskin Medicine Man" shit and I'm about to puke all over my keyboard. Really, how about all you "Running Fawns", and "Trips lightly thru the tulips" and what ever else there is running around out there loose, give it a break and get real about this whole thing of "a true medicine would never accept money for his services" Just how in the hell do you think that the "noble medicine man" feeds his family? Do you think that he just does his healing part time and the rest of the time he has a regular job or something. I swear you nuage wannabees are really getting to me with this one!! Even in the old days, a person who went for a healing was expected to make a "significant" contribution, just out of respect for the healer. Then he didn't have to charge because people knew that he devoted his life to healing and didn't go hunting and on raids and things that the everyday man did. The only way he had to survive is for the people to provide for him his needs. This nuage crap that a "true medicine man never charges", what do you think he does for a living? Now a days when dealing with nuagers that don't have enough sense to honor the healer and give him a "gift" have to be charged. Because 90% of them think like these crappy posts I've been reading that "Oh he is so highly evolved he just breathes the air and converts sunlight directly into food for his astral body" Barf!!!.........Puke !! Damn,.... go get a Guru or something! Leave our healers alone so they can treat the people that don't have to be charged. The ones that will give him more than he would ever have ever ask for in the first place. He never asks because he doesn't have to. People know enough to give him what he needs. In the old days it was a horse or two. Or blankets or hides or clothes or food. So now, how about it all you really neat sounding "real Indian" named people. How about forking over a horse. Or in the absence of a horse the 3 or 4 hundred dollars that a horse would have cost. Or a couple or three nice pendelton blankets at 2 hundred bucks a pop(each). Or two buffalo hides at 6 hundred bucks apiece. Lets do it like the "real Indians" did it, back in the old days. You want your ceremonies for free and you want your healings for free and you want your teachings for free because the "noble indian" is supposed to do it that way and besides you've got it coming right, you're on a "spiritchul" path and the Great Holy Mysterious One and the Most Bountiful Mother will provide all our needs. Grow up and get real! And next time you go to someone for a ceremony or a teaching or a healing, bring them something worthy of what they are giving you. And don't dishonor them by somebody having to remind you that that you are expected to contribute. You'll go to a white doctor and pay him hundreds of thousands of dollars to treat your cancer, and you'll die anyway . But you won't gift a healer more than $50 or $25 because they are supposed to do it for free. My brother is a healer and you nuage turkeys expect him to buy a car and get his own gas and his own meals and travel all over the united states curing your cancer and your aids and then in your great benevolence you give him some tobacco or a necklace that you made that was revealed to you in a dream . And in the mean time he goes hungry and his family goes hungry and after your healing you go back into your three bedroom two bath, double car garage . With central heat and air, nuke your supper in your microwave oven and watch 50 channels of cable tv on your big screen entertainment system and record on your vcrs. ARGGRRRRRR!!! You nuage pukes make me sick! And then you come on here and talk about what a true medicine man is and how he is supposed to act according to your standards. You wouldn't know a true medicine man if he walked up and kicked you in the butt! And you haven't got the slightest idea of the proper way to honor him. Don't come on here and speak of such things because you haven't a clue. Go read a book on crystals or auras or something and get out of my culture and my life. I'm sick of hearing what you think we ought to be. Goodbye, have a nice day, peace on you and all that other crap, just go away .......please. -- Hecetu Welo, Joe Don Chipps --------- "RE: Non-recognized" --------- Date: Thu, 11 Jan 1996 17:38:31 -0900 From: ftneb@aurora.alaska.edu (BUNCE NORA E) Subj: Non-recognized Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Amy, do Native children adopted out to non-native families, growing up with no knowledge of who they are and no record of their heritage, not exist for you? I am Noqua, the daughter of Noqua, who was the daughter of Sarah Willis, a full blood CHEROKEE, and member of aniwaya. My greatgrandmother was not ashamed of her nativeness- she just wanted to live and she wanted her children to live. In her day- the "good-old-boys" would take their dogs into the Mountains for a Coon/Injub hunt. The people were hunted like deer, killed, and the skin stripped from their backs for the making of hat bands and belts. The women were raped, the children stolen and so on....my Greatgrandmother chose to survive in the way she knew how...she married a white man. She refused to register the births of her children and refused to teach them anything of the native way- they were raised completely in the white world......... My Grandmother Noqua, decided to learn all she could of the CHEROKEE and did her best to live according to the traditional values- it wasn't difficult as she was isolated on a farm in the wilderness of the Smokey Mountains and as close to the land as any one could get- she raised me the same way. I grew up knowing how to raise corn, squash, beans and tobacco (planted 7-4-4). I spent my childhood climbing among the branches of the Cedar trees surrounding our home. I know of their sacredness and power on an intimate level. I grew pu knowing the cleansing of a morning bath in the creek with water touched by the first rays of morning sun, and the power of prayers and closeness with Creator. And yet i did not know that these things were the traditions of the Cherokee people until years later when i had opportunity to see them in ceremony on the reservation. My identity as a Native Cherokee woman comes from my intimacy with land and my grandmother, and Creator. According to your over generalized logic........i am just another white face wannabe. do na da go hv i Noqua, daughter of Noqua, daughter of Sarah Willis, a full blood aniwaya Tsalagi. ÿÿÿ