Subject: Wotanging Ikche--nanews04.010 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 010 O o o o o O __/_ / ) (___/ / ( (___, 9 March 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 Triballaw-L, NATIVEHISTORY-L, NATCHAT & NATIVE-L listservers; Newsgroups: hr.indigenous, alt.native & soc.culture.native; UUCP & Genie 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 "I understand and appreciate the gravity with which Elders say, 'Know your heritage and traditions, for without these you do not exist as a person, a human being. Know who you are, and love who you are.' Without that knowledge and love, there is no existence, literally. That is why Indian people will fight to the death for belief in Native culture and its traditions, including the use of their languages as much as possible." __ Simon J. Ortiz, poet and storyteller, Acoma Pueblo +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Are you part of a teaching circle? Are you sharing some of the wisdom and knowledge you have gained during your walk? If you are, thank you. Your teachings will carry on long after you have cast aside your Earthly robes and the People will be better for the gift you give today. If you are not, ask yourself why not. Is it because you feel you have little to give? Let me share a wisdom passed to me by an elder at a time I felt I had nothing to offer in the way of a teaching. He told me, "You do not know what knowledge others carry. The one small piece you believe too small to matter may be the one piece some other human being needs to complete a lesson. You have no right to keep that piece to yourself, denying others its truth. Knowledge, like any gift, has no value if it is hidden from others. One of our Sacred Instructions is to pass on to others the knowledge, wisdom and understanding that has been passed on to us." Help, not just our youth and not just those who were lost and are now coming home; but all our People. Teach. 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 - Peltier Parole Update - Conferences and Powwows - online - Barriere Lake Action Alert - Nez Perce Heritage May Be Lost - Revive Wampum Belts - Victim Impact Statement - NA Prisoner's Rights - Prayers for Wilma Mankiller - Oklahoma Fuel Tax Issue(s) - Walmart Construction at Leeds Flats - Wal-Mart Opposes Mohicans - Effect of Laws on American Indians - First Nations' Court of Justice - Oneida Nation Officers Recognized - Response to Assault on the Rez - Responsibility and Honor - Announcing: S.O.S. Committee - Native Voices Films - Unity Ride 96 - Garden Seed Available - Returning Walkers Need Help - Book Review: Enduring Harvests - Poem: Native American Prayer - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Peltier Parole Update" --------- Date: Mon, 4 Mar 96 22:10:48 GMT From: lpdc@idir.net (Lisa Faruolo) Subj: Peltier Parole Update Newsgroups: alt.native Following Leonard Peltier's December 11th parole hearing, we were encouraged enormously by the parole officer's concern about the government's apparent change of theory. He stated that it was evident that the government did not know who killed their FBI agents nor what part Leonard Peltier played, if any. At most, it appeared that Peltier was an aider and abetter at a great distance. This would result in a recalculation of parole guidelines. Yet we have heard nothing from the Parole Commission. This leads us to believe that they may be trying to circumvent a favorable decision by working through their legal department in an attempt to find a loophole and call for a rehearing. That is why the time now is CRITICAL that we demand JUSTICE by faxing and phoning the Parole Commission. Fax numbers are 301-492-6694, 301-492-5525, 301-492-5307 and phone number 301-492-5952. --------- "RE: Barriere Lake Action Alert" --------- Date: Tue, 05 Mar 1996 17:57:20 -0400 From: webmaster@mail1.treaty7.org (webmaster) Subj: Barriere Lake Action Alert Newsgroups: alt.native Algonquin Residents Call for Urgent Support (Rapid Lake, Quebec/March 4, 1996) The Algonquins of Barriere Lake, resident on the Rapid lake Reserve, located in Western Quebec are calling for urgent support from First Nations and other Supporters to help them protect their traditional government and way of life. On January 23, 1996 the federal Minister of Indian Affairs, Ron Irwin, recognized a dissident group of non-residents as the "legitimate Council of Barriere Lake". This puppet regime is located 150 km away from the Rapid Lake Reserve in the town of Maniwaki, Quebec. The Minister of Indian Affairs also appointed a "third party manager" to take control of the Barriere Lake Administration and act under the direction of the dissident group which Irwin has imposed. The Algonquins of Barriere Lake operate under custom not the Indian Act elective system. In 1980 Chief Matchewan was selected in accordance with custom and continues to have the support of the vast majority of residents of the Rapid Lake Reserve. In 1995, a disident group comprised mainly of non-residents was coached by the Department of Indian Affairs to develop a petition to replace Chief Matchewan's Council with one of their own. The dissidents collected signatures on this so called "electoral petition" over a four month period from individuals including many that have never set foot on the Rapid Lake Reserve, some of the signatures are from individuals in New York, Pennsylvania and as far away as California. This was done in complete violation of the customs of the Algonquins of Barriere Lake, which involves extensive community discussions and consultations in community meetings. The role of the community in these meetings is to guide the leadership and seek consensus on directions for the community. An Elder and former Chief, Harry Wawatie,has stated the "position of Chief and Councillor is based on connection to and knowledge of the land, hereditary entitlement and community support. Our customary system of government is not based on regular elections. However, a Chief's or Councillor's performance is reviewable". The results of Irwin's actions have been chaos, the residents of the Rapid Lake Reserve have refused to recognize Irwin's Band Council (IBC), and have refused to accept any services from this puppet regime. Consequently, since January 23, 1996 all services have been interrupted in Rapid Lake, including all administration, employment, education, medical transportation, child protection, etc. The residents have stated that they will never let Ron Irwin tell them who their leaders should be and the IBC will not be accepted at all in the community. The residents are prepared to resist peacefully but firmly any and all attempts by the federal government and their puppet regime to take over the Rapid Lake Reserve. The residents have established a checkpoint on the only road leading into the Rapid Lake Reserve. Irwin's decision appears to be directed toward undermining the Trilateral Agreement signed on August 22, 1991. After years of peaceful protests and blockades, Chief Jean Maurice Matchewan signed a Trilateral Agreement with the Government of Canada and Quebec to establish an interim protection regime to harmonize forestry activities with the traditional activities of the Algonquins of Barriere Lake, and develop an integrated Resource Management Plan for Forests and wildlife covering 10,000 kms of their traditional lands. This Agreement is intended to ensure the continuation of the Algonquins way of life. The Algonquins of Barriere Lake were preparing for negotiations over the implementation of the integrated Resource Management Plan developed under the Trilateral Agreement when Irwin made his move to depose the custom Council of Barriere Lake. Forestry companies are taking approximately $66 million annually from the Trilateral Agreement Territory, and since the dissident group was recognized by Irwin, forestry companies are ignoring the Trilateral Agreement. It should be noted that until February 14, 1996 the dissident group was using a lawyer who also represents "Domtar Inc.", a logging company which has one of the largest Timber Contracts within the Trilateral Agreement Territory. Since this conflict was made public the dissident group has changed law firms. The dissidents are now using a big Law Firm in Ottawa, "Nelligan, Power". The federal government and their puppets are using all sorts of malicious judicial tactics against the residents of the Rapid Lake Reserve, and it is expected that the police will be used at any time now to take over the community by force. Ron Irwin is using all means at his disposal to impose his colonial rule over the First nation against their will. The residents of Rapid Lake are calling on all First Nations and Supporters to help stop Irwin and his puppets from violating the Algonquins' aboriginal rights and hijacking the Trilateral Agreement negotiations. They request that whatever First Nations and Supporters can do would be appreciated since the residents are literally under siege and in a crisis. To contact the residents of Rapid lake telephone: (819) 824-1711 or (819) 824-1734. Contact Joel Demay: (819) 827-2499 Residents Move to Protect Custom Chief and Council (Rapid Lake, Quebec/March 4, 1996) The residents of the Rapid Lake Reserve have moved to protect their custom Chief Jean Maurice Matchewan, Councillor Jean Paul Ratt and Administrator, Michel Thusky from being targeted by the Minister of Indian Affairs, Ron Irwin, and his puppet regime, the dissident Interim Band Council, in an escalating campaign of legal harassment and intimidation in the courts. Since December 9, 1995, the Interim Band Council and the Minister of Indian Affairs have initiated multiple proceedings in the Federal Court of Canada, the Quebec Superior Court and the Ontario Courts for injunctions, restraining orders and judicial writs against Chief Matchewan and his supporters. The Algonquins anticipated that the next move in the federal strategy of legal intimidation would be a contempt order to try and throw Matchewan's Council in jail. Therefore the residents of Rapid Lake Reserve decided over the weekend to ask Chief Matchewan, Jean Paul Ratt and Michel Thusky to leave the Reserve temporarily. The residents want Matchewan's Council to stay out of the current conflict with the Minister of Indian Affairs, Ron Irwin, for their own protection. The residents of Rapid Lake have vowed that they will never accept Ron Irwin telling them who their leaders are and will continue to stop the dissident group from coming into or trying to govern their community. The residents are prepared to resist peacefully but firmly any attempts by the federal government and their puppet regime of dissidents to take over the Rapid Lake Reserve. Chief Jean Maurice Matchewan, Jean Paul Ratt and Michel Thusky left the Rapid Lake Reserve effective Sunday March 3, 1996. The residents of the community can be reached at (819) 824-1711 Or contact Joel Demay: (819) 827-2499 --------- "RE: Revive Wampum Belts" --------- Date: Fri, 1 Mar 1996 18:14:24 GMT From: ab155@FreeNet.Carleton.CA (Martin F. Dunn) Subj: "Revive" Wampum Belts Newsgroups: alt.native The following message is being posted by me on behalf of the WAMPUMPEAG PROJECT. I have volunteered to work with this project but any further communication should be made with Claude Aubin (address and phone at end of message) who, as yet, is not available on line. If long-distance charges are a problem, I would be willing to receive e-mail related to the project and fax-forward it to him. I have also volunteered to retrieve and forward any posting as a result of this message. ******************** ******************* WAMPUMPEAG is a group of volunteers from Canada and the United States who have been devoted for the last seven years to help revive the uses of the Wampum Belts to keep them alive in special ceremonies. WAMPUMPEAG wants to help Wabenaki people explain the spiritual and scientific knowledge of the Wampum Belts which are known to contain advanced and refined knowledge of spiritual sciences which are practiced by many Wabanaki Elders and Ceremonialists. WAMPUMPEAG is a project dedicated to the location of old original Wampum Belts and pictures of them which are scattered around the world; and to string "new" belts as exact copies of the original ones for the sole purpose of spiritual and cultural revival. WAMPUMPEAG is pleased to announce that members of the group have been searching and have located hundreds of Wampum Belts with the help of museum curators and interested Native and non-Native individuals in Canada, the United States, and around the world. WAMPUMPEAG knows how appropriate it would be to repatriate all of these Wampum Belts to their original owners. Unfortunately, as reality would have it, we do not hold any of these Wampum Belts. They were sold to collectors of Native artifacts and to museums by Wabenaki people who no longer knew their uses, and because of government policies banning our ceremonies and confiscating our ceremonial objects. So many Wampum Belts have already been lost or destroyed through time. Ironically. many have survived because the belts were collected by banks who mistakenly thought they were a form of money. WAMPUMPEAG is stringing copies of Wampum Belts for special transfer ceremonies in order to activate the new Wampum Belts from those old ones which are resting in museums and no longer available to the people, or are no longer in use because they are too fragile to be handled. We have not stopped reproducing or using our pipes in our ceremonies just because so many of them have been deposited in museums, and we should not stop using our Wampum Belts. WAMPUMPEAG is in the process of publishing a resource book called "Spiritual Science of the Wampum Belts." this book will help people to better understand the spiritual uses of the Wampum Belts before the coming of the Europeans, and of their uses as a reminder of treaties. The cost of the book, when it is published in June, will be $5.00 and $2. .00 for postage and handling. WAMPUMPEAG is always on the lookout for volunteer researchers willing to help in the location of Wampum Belts and to assist in the publishing of an upcoming catalogue of Wampum Belts with colour pictures. We are looking for volunteer Artisans to string copies of Wampum Belts. We are looking for people to help us by distributing this resource book. We are looking for donations or grants from government. private sector, or individual sponsors. With a single Canadian or American nickel, you will help purchase one of the 5,000,000 shell beads we needs to string the new Wampum Belts. You can send your donation or pre-order your book from: WAMPUMPEAG PROJECT Phone or Fax c/o Claude Aubin 1-819-684-4617 1309 Grande Allee Aylmer, Quebec Canada J9H 5C9 <===============================================================> Martin F. Dunn Aboriginal Rights Consulting ab155@freenet.carleton.ca from an Aboriginal Perspective <===============================================================> --------- "RE: NA Prisoner's Rights" --------- Date: Wed, 28 Feb 1996 07:00:41 -0800 (PST) From: pat@mtl.mit.edu (Patricia E. Varley) Subj: NA Prisoner's Rights Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) Alex Montana is a Native American who has long hair but has had to pay a price for it...and for wanting to practice his traditional religion for the past nine years in the Texas Department of Criminal Justice - Institutional Division. "When I first came in, they had to hold me down and cut it - don't ask what it must have looked like after they got through, me steady struggling in the barber chair as they held me down. I haven't cut it since then - been through all kinds of hell behind it, too. Six back-to-back solitary confinements, months, on top of months, of property, commissary, and cell restriction." Alex has filed suit against the TDCJ-ID to allow him to keep his long hair and practice his religious beliefs. Alex hopes to set a legal precedent in Texas to allow imprisoned American Indians the right to practice their traditional religions, a suit he hopes will ultimately establish a policy whereby Native American prisoners would be allowed to possess and carry their own medicine pouch, prayer pipe, feathers and tobacco, to have access to a sweat lodge and medicine man, and, be granted an exemption to the prison's grooming code. David Nunnelee, a department spokesman in Huntsville has stated that: "Our overriding policy in allowing religious freedom is safety ." He declined to comment further because Alex's case is under litigation. Prison officials have told Alex, verbally and through letters, that the department's policy allows "as much religious liberty as possible" in keeping with security and safety measures. Prison officials fear that weapons or sharp objects could be concealed inside the medicine pouch, and that long hair could pose a safety hazard because it could get caught in machinery. TDCJ-ID offers religious facilities, activities, and religious objects (rosaries, Bibles, Korans) for other religions, but has so far refused this request for Native Americans. Alex has gained some headway in his battle with the state prison system. Early last year, the TDCJ-ID finally acknowledged "the Native American religion" as a legitimate faith, but refused to budge from its position of allowing religious facilities, medicine man, objects, and exemption from the grooming code. Complicating the issue further for prison officials is understanding the diversity of beliefs among the more than 500 American Indian tribes. What is appropriate for a Comanche is not for a Lakota, or a Hopi. Prison officials lump Native Americans into one homogeneous group. The Native American Rights Fund in Boulder, Colorado estimates that more than 7,000 American Indians are incarcerated in 23 states with significant Indian populations. According to Walter Echo-Hawk, executive director of the organization, more than 40 lawsuits have been filed by Native American prisoners since 1972. He said many of them file for rights to wear traditional hair styles for religious reasons, access to Indian spiritual leaders, possession of sacred objects and access to sweat lodges for worship. "Traditional Indian religions are critical to cultural survival of tribes because it is the glue that holds native communities together," said Mr. Echo-Hawk. "It's even more so for native prisoners because it gives them the renewed self-identity and pride to return to the mainstream as contributing members of society." In 1993 the US Congress passed the Religious Freedom Restoration Act , which requires that a state must show a "compelling interest" while employing the "least restrictive" means possible before they can infringe upon the religious rights of an individual. Since the passage of RFRA, several Indian prisoners in other states have successfully challenged prison regulations that previously infringed upon their religious rights. Alex believes the court will uphold his rights to practice his traditional religious beliefs. Bringing his suit without a lawyers' guidance, relying on legal references in the prison library instead, Alex continues his legal battle with the state prison system. "If I was just doing this for myself, I would take what they have offered me and drop it. But I have to continue on with the lawsuit to get some kind of legal binding policy on it. If I don't, what's going to happen to other skins (Indians) who want to practice their traditional religious beliefs?" If you would like more information, please contact: Patricia Varley Alex Montana 75 Lawn Ave. TDCJ-ID #448568 Quincy, MA 02169 HC 67, Box 115 USA Kenedy, Texas USA Patricia Varley --------- "RE: Oklahoma Fuel Tax Issue(s)" --------- Date: Fri, 1 Mar 1996 08:41:16 -0600 From: John Berry Subj: Oklahoma Fuel Tax Issue(s) UUCP email To all, ====================================================================== Oklahoma Tries Again for Tax on Indian Fuel Sales by John Berry The Oklahoma state Senate recently passed an alternative method of taxing fuel sold by Indian owned businesses 44-1. The bill is now in the House-Senate committee. The bill moves collection of State taxes, of 16 cents on gasoline and 13 cents on diesel, from the pump to the refinery. The bill makes it a felony, for violation, by Indians alone. It is expected that this issue will again head into the courts all the way to the Supreme Court, which ruled in the tribes favor, over collection of fuel taxes by the State, from Indian owned stations, at the pump. Senator Kelly Haney, Democrat-Seminole, said, "the native people in Oklahoma are not here by choice, but by force." Regarding treaty issues about land, he said, "as long as the water flows...", adding, " I think there must be some language that says or 30 days whichever comes first." Senator Gene Stipe, Democrat-McAlester, said, "Can the Oklahoma Legislature overrule a treaty of the United States?", "The Constitution says a treaty is the law of the land, exceeding an act of Congress." Apparently, the State Legislature thinks that this is possible, with this continuing effort at fuel taxes on Indian sold fuels. It does not appear that they take seriously such issues as: What happens if the Indian Nations build their own refinery(s), or legally challenge other taxes, like gross production oil well taxes. Some conflicts over geographical area jurisdiction are expected, by tribes which live in close proximity to one another. Several of the tribes have proposed and favor revenue-sharing compacts with the State over a new tax code(s). This type of compromise has been ignored by the State Legislature, so far. It would appear from here, that they had better come to the table in good faith, or seek other non-Indian venues for raising funds. ====================================================================== submitted to the NET by John Berry, OSU --------- "RE: Wal-Mart Opposes Mohicans" --------- Date: 96-03-01 12:53:14 EST From: winchd@rpi.edu (Debra J. Winchell) Subj: Wal-Mart Opposes Mohicans Mailing List: NATIVEHISTORY-L@cornell.edu WAL-MART PLANS TO BUILD ON ANCIENT MOHICAN SITE Walmart wants to build a store on an undisturbed Mohican site called Leeds Flats dating back 5,000 years in the Town of Leeds in New York State. They do not want to permit a thorough archaeological dig, which would give the Mohicans invaluable information on their history and culture, much of which has been lost since the coming of the Europeans. The remains of a child have also been found at the site. Wal-Mart advertises itself as being family-oriented, yet they want to stop Native Americans, who are typically very family-oriented, from learning more about their families. After tribal members visited the site and staged a protest rally garnering much press coverage December 1995, the Mohican tribe agreed to join the Greene County group It's Not Easy Being Greene in a lawsuit against the Town of Leeds, claiming it illegally approved the environmental impact statement when it was not complete and rezoning the historic area. It is well-known that Leeds Flats was the site of a Mohican village and also a flood plain. No plans were submitted for dealing with the flood plain. It flooded to 30 feet one time this winter. This sacred site must be preserved. Please join me in sending e-mail protests to the Letters to the President at letters@wal-mart.com or write letters to the people listed below. They only have an option to buy the property. If we pour on the pressure, maybe they will pull out. Key People at Wal-Mart S. Robson Walton, Chairman Donald G. Soderquist, VC and COO David D. Blass, President and CEO William R. Fields, President and CEO, Wal-Mart Stores Division Joseph S. Hardin, EVP, COO, Wal-Mart Stores Division John B. Menzer, EVP and CFO Nicholas J. White, EVP Supercenter Division Headquarters Address: Bentonville, AR 72716 Phone: 501-273-4000 Fax: 501-273-8650 Debra Winchell, Melrose, NY, winchd@rpi.edu This is solely my opinion, but I hope not for long. --------- "RE: First Nations' Court of Justice" --------- Date: 6 Mar 1996 02:40:20 GMT From: <76031,767@compuserve.com> Subj: First Nations' International Court of Justice Newsgroup: soc.culture.native On April 2,3,4,1996 the First Nations' International Court of Justice will convene its first sitting in Ottawa, Canada. The Court is an initiative of the First Nations of Canada, and was authorized by resolution of the Assembly of First Nations which accepted the Chiefs of Ontario offer to undertake the formation of this institution. This institution is operates under Convention, and will be presided over by judges from First Nations across North America and throughout the world. They will be assisted by a Committee of Elders. The Court's registrar is presently situated in Ottawa. The formation of this institution of justice by First Nations follows years of struggle in colonial court systems. In Canada, as in other areas throughout the world, the rights indigenous people are paid lip service and given only minimum consideration. Courts and the legal system does not appreciate the concepts upon which First Nations base their relationship with the settler governments. Consequently, neither domestic nor international law includes First Nation perspectives. The First Nations' International Court of Justice will offer the general legal community an opportunity to incorporate the laws of First Nations into their legal studies and jurisprudence. The FNICJ is financed completely by donations from First nations and their supporters. The first sitting is being organized by a committee of volunteers and employees loaned from organizations and business. It is hoped that through fund-raising efforts a self-sustaining fund will be established to support the basic operation of the Court for this and future sittings. The first sitting, which will be an indictment by the First Nations of Turtle Island against Canada, will be public. International observers and press, both First Nation and other are invited. Special rates for hotel and airfare are available through Pash Travel at 1-800-567-6555 or (613) 850-7129. Inquiries about getting involved in fund-raising or to make a financial contribution call 1-800-461-9495 or (416)591-6995. For more information of the First Nations International Court of Justice or to volunteer contact: The Chiefs of Ontario 22 College St., 2nd Floor Toronto, ON, M5G 1K2 (416) 972-0212 (Sylvia Thompson, Coordinator) Fax (416) 972-0217 or Carolann M. Brewer (613) 232-6384 Legal Liaison e-mail to 76031,767@compuserve.com or Richard C. Powless (613) 733-7915 Media Coordinator e-mail to rpowless@magi.com --------- "RE: Response to Assault on the Rez" --------- Date: Wed, 28 Feb 1996 18:03:56 GMT From: acohen@sonic.net (Tony Cohen) Subj: Response to Assault on the Rez Newsgroups: hr.indigenous,soc.culture.native,alt.native Original Subject: AIM posting re: Elem Indian Colony On February 21, 1996, a message was posted to NATIVE-L regarding Elem Indian Colony in northern California. Although the message was "signed" by one Jim Brown, the "original sender" was identified as American Indian Movement, "aimca@igc.apc.org" The status of AIM's involvement remains unclear, and is of great concern to us. As readers of NATIVE-L probably know, a controversy has been raging on many levels at Elem. The tribal government, acting through its elected Executive Committee, as directed by the Tribe's General Council, sued Tribal Chair Thomas Brown and others seeking to force them to return financial control of the Tribe to its Secretary-Treasurer pursuant to the Tribe's constitution and bylaws, and to render an accounting of their two years of illegal financial control of the Tribe's casino. Use of the litigation process was a last resort after Brown refused to comply with a General Council resolution. In a December 15, 1995 order denying defendants' motion to dismiss, the United States District Court specifically found that: ". . . this litigation was properly authorized by the tribe." Page 8. ". . . [T]he Tribe is not asking a court to mediate an internal dispute, but rather, to enforce its resolution of that dispute over property held pursuant to IGRA." Page 11. ". . . because the proceeds from gaming operations are conferred and protected by a federal statute, IGRA, these causes of action arise under federal law and jurisdiction is proper . . ." Page 12. "Plaintiff [Tribe] alleges that Brown unlawfully received, retained and disbursed money and other things of value which belong to the Tribe; actions clearly outside the scope of Brown's authority and contrary to the constitution." Page 13. "Plaintiff [Tribe] has exercised its regulatory authority over a gaming establishment within its jurisdiction and initiated a judicial action seeking to compel compliance of its exercise of regulatory authority." Page 15. Refusing to dismiss the case, as had been requested by defendants, the Court scheduled a hearing for March 1, 1996 for the setting of a trial date. The Tribe has requested an August trial date. In June of 1995, the Executive Committee had seized control of 50 boxes of casino records. Later, the Executive Committee turned those records over to a federal grand jury pursuant to subpoena. Recently, it authorized the turnover of the records to the Interior Department's Inspector General for a complete audit, as required by the National Indian Gaming Commission as a prerequisite to the NIGC's lifting of its closure order against the casino. Our democratically authorized efforts to enforce tribal law against the Tribal Chair and his supporters have resulted in: 1) The exile of about 60 Executive Committee supporters and their families from the reservation after a week of gunfire which injured 9 people. None of them have been able to return since October 13, 1995. 2) The forced relocation of these tribal members ranging from infants to elders, for their safety, to a naval hospital over one hundred miles away for two and a half months. 3) The destruction by arson of many of our homes in our absence. 4) A drive-by shooting with a shotgun and a fully automatic assault weapon at the off-reservation home of the Tribe's Secretary-Treasurer at around 11:00 p.m. while men, women and children who were staying there after their departure from the naval hospital slept. Although bullets penetrated the house, fortunately no one was injured. This terrorism was in response to the Executive Committee's use of the legal process to protect tribal sovereignty from rampant despotism and criminal conduct, which had been enforced by goon squads reminiscent of the Dick Wilson days at Pine Ridge. It was the direct cause of the cutoff of local community services complained of by Jim Brown. The fire department refused to respond to the arson fires because they had been shot at. The Sheriff's department won't enter the reservation without adequate personnel because on several occasions they have been pinned down by gunfire, or held at gunpoint. To their credit, they have never responded with deadly force, despite severe provocation. Let the despots and criminal elements say what they may on the Internet. The court will determine the truth and vindicate tribal sovereignty. The more-traditional-than-thou claims of these same people will, of course, be decided in other ways. BUT -- WHAT ROLE DOES AIM PLAY HERE? When Dennis Banks and California AIM director Carole Standing Elk were asked at last Saturday's AIM Pow Wow at Concord, California what they knew about the Jim Brown e-mail being sent by AIM, they said they knew nothing. We have received no response to our e-mail inquiry to "aimca@igc.apc.org" Does AIM support the exile under fire of people seeking to use the courts to stop blatant violation of a tribe's constitution after the Chairman has disregarded the Tribe's own highest authority, its General Council? Does use of the legal system and cooperation with federal authorities to stop theft and embezzlement of tribal funds and corruption of tribal elections make cooperating tribal officials and their friends and families "enemies of the Indian people" such that AIM will support arson and drive-by shootings? Is AIM bringing outsiders into the community from as far away as Oregon and Oklahoma to assist in the terrorism? Is AIM confusing these criminal elements with movement heroes like Leonard Peltier, and using fund raisers intended for Leonard to ask for donations for bail for common criminals? We hope AIM promptly and clearly disassociates itself from Jim Brown's posting, and clears up the rumors of its involvement at Elem. During one of the worst times at Elem, Dennis Banks generously and selflessly gave of himself to attempt to bring the people of Elem together to smoke the pipe, and to pray, and to talk of peace. We hope that his neutrality and his spirituality reflects AIM's only role at Elem. The recent events have made us seriously fear otherwise. Mable Fourkiller Vice Chair, Executive Committee Elem Indian Colony Tony Cohen Tribal Attorney --------- "RE: Announcing: S.O.S. Committee" --------- Date: Thu, 29 Feb 1996 22:48:00 GMT From: ron.burling@weecabn.cts.com (Ron Burling) Subj: ANNOUNCING! Newsgroups: alt.native Posted at the request of the Save Our Sovereignty Committee of Sault Ste. Marie, Michigan... Phone :(906)635-7033 Fax :(906)635-7007 Aineen, This letter is both an introduction, as well as a request. The introduction is to a new organization in its formative stage. It is the hope of everyone currently involved, that a great benefit to Indigenous people, as well as the community, can be gained by the creation of this organization. We would appreciate your comments and of course, any support you may be able to give. Thank you for your time. A Brief History A project was initiated by the Sault Ste. Marie Tribe of Chippewa Indians to fight the legislation designed to tax Native Gaming and reduce government support of Native Programs. A great deal of this undertaking was carried out by a young, enthusiastic staff of office workers, artists, and management. Various departments and employees came together with volunteer within the area communities for a few whirlwind weeks of serious campaigning. This culminated the formation of the " Save Our Sovereignty Committee " (S.O.S.) and the Rally and a walk for Peace which was created and sponsored. Although the efforts of the campaign including the successful Rally seemed to pay off, most of the members knew this was only the beginning of what could be accomplished. With this in mind we have the following proposal to make: Our goal is to create a nonprofit, multicultural, international organization. This organization will be chartered and supported by the people. It will be developed with the goal of bringing all people and all Nations together for the purpose of education about, and defense of, the sovereignty and identity of Indigenous peoples. Mission Statement Our mission is to represent Aboriginal people and their rights to self- government, cultural integrity, religious freedom, trust land, and other sovereign issues. This representation would take place on all national, regional, and local fronts. We will educate the public and raise government awareness of the rights and concerns of all first peoples by using various media. It is our hope that this movement will grow to become a strong voice. This voice will help unify all Peoples, all Nations, and all Tribes. This vision will make the goals of this committee and those it represents obtainable reality. We believe this mission will benefit all people and the environment. To accomplish these goals we will: a) Work with other groups with similar motivations. b) Utilize these contacts to create an information network to gather and disseminate political, cultural, and spiritual information of interest to Indigenous people and their supporters. c) Encourage the creation of local chapters throughout communities. With the hope that the creation of such chapters will enhance the solidarity of Indigenous people. To carry out these ideas we will need support from all interested people and tribes. We will need such things as: Independent office space for various area chapters. Office equipment (computer(s), fax, phones, desks, etc.) Help with operations costs( electricity, phones, etc.) Access for fund raising (booths at Pow-Wows, gatherings, newsletter ad, etc.) Enclosed please find some of our items which have been created for the Rally. These items may be used for fund-raising endeavors. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Ron Burling ron.burling@weecabn.cts.com Anishinabe Sault Ste. Marie Tribe of Chippewa Indians Mackinac Band of Chippewa Crane Clan --------- "RE: Unity Ride 96" --------- Date: Wed, 28 Feb 1996 08:30:24 -0700 From: Charles Cambridge Subj: Unity Ride 96 Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu) Could you please relay the following information to interested individuals. UNITY RIDE 96 Unity Ride 96, will start on May 3, 1996, from Wahpeton Dakota Reserve near Prince Albert, Saskatchewan, Canada. The purpose of this ride is to unite people throughout Canada, the United States, and the World, and to pray for World Peace. The Ride will continue south through Chief Sitting Bull's original campsite at Wood Mountain, Saskatchewan, to the Bighorn Medicine Wheel site in Wyoming, then east to Grey Buffalo Horn Butte (Pte San He PaHa)(Devils' Tower in Wyoming). Riders will arrive at Grey Buffalo Horn Butte on June 20. The following day, we will hold a World Day of Peace Prayer on the summer solstice. People, who cannot participate in the Unity Ride, are asked to pray at their Sacred Sites at sunrise on June 21. The Chief Sitting Bull and Chief Bigfoot Memorial Rides along with the WIPING OF TEAR/MENDING THE SACRED HOOP RIDE were spiritual rides that began in 1986. These rides were foretold through visions and dreams of several Lakota, Dakota and Nakota men. The dreams foretold the mending of the Sacred Hoop of the Lakota, Dakota and Nakota Nations. It is time to prepare the Sacred Seventh Generation in fulfilling the Prophecies of the Medicine People of the Past. A Wopila Ride was held in 1992 to thank the spirits for giving safe passage for the Sitting Bull and Bigfoot Riders. The Sacred Hoop of the Lakota, Dakota and Nakota was broken at the time of the Wounded Knee massacre on December 29, 1890. The prophecy of the Elders was that it would take seven generations before the sacred hoop could be mended. The time is near. We must ride to show the way to spirituality and sobriety for the future of our nations. In preparation, three Canadian and American Unity Rides occurred in 1993, 1994 and 1995. Members of the Seventh Generation of the Lakota, Dakota and Nakota were given the vision to ride into Canada to meet their relatives who have been living there for more than a hundred years. The purpose of the rides, was to fulfill the prophecies of the elders to reunite the Lakota, Dakota and Nakota Nations. Unity Ride 93 started at the Medicine Rock in the Standing Rock Sioux Reservation, North Dakota and proceeded four hundred miles to the Birdtail Dakota Reserve in Manitoba, Canada. This was the first time in more than a hundred years that Lakota, Dakota and Nakota rode united since Chief Sitting Bull in 1881. Unity Ride 94 started on the Rosebud Sioux Reservation, South Dakota and proceeded eight hundred miles to the Pheasant Rump Nakota Reserve in Saskatchewan, Canada. Riders from the Lakota, Dakota and Nakota were joined by riders from the Mandan, Hidatsa, Arikara, Chippewa and Ojibway Nations. Unity Ride 95 started at Pheasant Rump Nakota Reserve and ended 450 miles later on the Wahpeton Dakota Reserve in Prince Albert, Saskatchewan. The riders camped on 15 different First Nation Reservations during this ride. Participants of the Unity Ride 96 are asked to be sincere in their hearts and prayers. This is a spiritual journey through sacred lands and sites. Unity Ride 96 will begin on May 3 and will end on June 21. There will be a total of fifty days on the trail. The road may be hard at times so keep an open eye, a good heart, sacrifice without complaint, and always remember that humor is contagious. Mitakuye Oyasin To make Unity Ride 96 a reality, donations of money and goods are needed as soon as possible. Logistical and monetary help is needed immediately for advanced planning. Donations of food, equipment, horse feed, logistical help, transportation for the support crew and livestock, and money will be greatly appreciated and should be sent to the address listed below. Beatrice Looking Horse P.O. Box 143 Eagle Butte, SD 57625 (605)964-7229 Any donations could be tax deductible if channeled through Kimochi, Incorporated. Kimochi, Incorporated of Colorado is a 501(c)(3) nonprofit corporation. Kimochi will use donations for supportive activities for the Unity Ride 96. Individuals who are willing to volunteer, please sent personal information to Kimochi. Donations may be sent to the address listed below. Kimochi, Incorporated P.O. Box 316 Boulder, CO 80306 (303)494-9542 Within a week, further information will be able at: http://carbon.cudenver.edu/~ccambrid/index.html --------- "RE: Returning Walkers Need Help" --------- Date: 5 Mar 1996 From: Gary Night Owl (gars@netcom.com) Subj: Returning Walkers Need Help Telecomm O'siyo! I received a phone call Saturday from Joe Soto, one of the original core group of walkers who journeyed from Ocean to Ocean in Grandfather Commanda's Sunbow Walk. He and the walkers who are with him are heading home, but have run out of funds and very much need _any_ financial help possible. They were in Baltimore; and left there Monday in route home. Some are going to Quebec, the others to Niagara Falls; and are doing fund raising talks as they travel. The group consists of Joe, Ineke and Julia Soto, Charlotte Kitchen, Ned Pashene, Byron Young, and Carlos Saltzmann. Joe's address is ... Joe Soto 508 15th Street Niagara falls, NY 14301 phone 716-284-1060 Again, they need financial assistance, and your prayers. Wado! gary (Night Owl) --------- "RE: Book Review: Enduring Harvests" --------- Date: Sat, 2 Mar 1996 20:07:49 -0800 (PST) From: Rio Lara-Bellon Subj: New Book (fwd) Mailing List: NATFOOD-L Thanks for the book announcement, Raymond. I took the liberty of posting your notice to the entire list. BTW, have you tried any of the recipes? The grilled halibut with raspberry-juniper sauce sounds delicious. -Rio- ---------- Forwarded message ---------- Date: Sun, 03 Mar 96 18:18:41 PST From: Raymond Hustad I recently picked up a new book here in Vancouver for $C21.95 (I think it's $14.95 in the US). ENDURING HARVESTS Native American Foods and Festivals for Every Season :E. Barrie Kavasch (1995) :The Globe Pequot Press, Box 833, Old Saybrook, Connecticut 06475 :ISBN 1-56440-737-3 :TX 715.K205 1995 :641.59'297-dc20 It includes a selected bibliography of other cookbooks, culture, field guides and a source directory of Native foods. An excerpt from the Introduction: Enduring Harvests celebrates the eclectic pageantry of our original Native cuisines with all of their modern complements and enthusiasms. Beginning with the harvest season in September, it proceeds month by month throughout the year, exploring Native American events and foods, people and prayers, within their changing seasonal flow and visiting various tribes and regional landmarks all through Indian Country. Following the success of my first book, Native Harvests: Recipes and Botanicals of the American Indian, which was published almost two decades ago, Enduring Harvests continues to expand the vital, delicious realms of Native cuisines through glimpses of regional, seasonal Native celebrations. There are many types of Native American festival foods that lend themselves well to being prepared in massive amounts to feed huge crowds. There are countless other older, more traditional Native celebration foods that feed families and friends at home. Still others spring from specific tribal economies and are not often available in robust amounts sufficient to feed very large numbers. Enduring Harvests draws respectfully from each of these sources - and more - to share 150 recipes and profile 75 major events throughout Indian Country, from the Peruvian Andes, across North America, to the Arctic Circle, moving through Native moon times and seasons and often following the legendary "Powwow Highway." For March (they are listed by month), the recipe listings are as follows: (each section also includes many stories, histories and cultural sidebars) 172/ Northwest Coast Potlatches Grilled Halibut Steaks with Raspberry-Juniper Sauce Alaskan Salmon Cakes Shooks' Pickled Ice Fish 181/ The Return of the Buzzards Buzzard's Breath Four-Alarm Revenge Chili 184/ Maple Sugaring Festivals Cranberry-Maple Ice Maple-Ginger Tea Raspberry Flapjacks with Hot Maple Syrup Aztec Chocolate Nut Fudge Maple Nut Cream Fudge Sugared Cranberries and Nuts --------- "RE: Poem: Native American Prayer" --------- Date: 21 Feb 1996 16:34:10 GMT From: whteagle4@aol.com Subj: Native American Prayer UUCP email I thought I would send another NA prayer. Do not despise the breath of your Fathers, But draw it into your body. That our roads may reach to where the Life-giving road of our Sun Father comes out, That, clasping one another tight, Holding one another fast, We may finish our roads together; That this may be, I add to your breath now. To this end: May my Father bless you with life; May your road reach to Dawn Lake, May your road be fulfulled. --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 96/03/01 23:19 From: Debra F. Sanders (dfsanders@genie.geis.com) Subj: Verse: Hawai'ian Book of Days Genie email A HAWAIIAN BOOK OF DAYS, week of March 10-16 MALAKI (March) (Nana) 10 Learn of the world around you, and in the learning, ... find yourself. 11 Honor the memory of your ancestors, your kupuna. 12 Every life is precious; every spirit unique and irreplaceable. 13 A Journey of the spirit is never truly finished -- its paths continually unfold before us. 14 A life well spent is like the banyan tree -- anchored to the land by many roots. 15 The rain is a blessing of renewal upon the earth. 16 Arise, oh Sun, and warm the land with your passage! (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, 7 Mar 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 Genie email From: b.zygo@mail.utexas.edu (Brian H. Zygo) Baylor University Native American Student Association Second Annual Benefit Pow-Wow - "Spirit of the Earth" Saturday, March 23, 1996 Ferrell Special Events Center Baylor University Campus, Waco, Texas Gourd Dancing: 5:00pm Grand Entry: 7:00pm Master of Ceremonies: Frank Tongekeamha (Kiowa) Dallas, Tx Head Man Dancer: Lyndon Alec (Alabama-Coushatta) Livingston, Tx Head Lady Dancer: Yolanda Poncho (Alabama-Coushatta) Livgstn, Tx Head Gourd Dancer: Jack Battise, Sr (Alabama-Coushatta) Livgstn, Tx Host Singer: Norman Nanui (Comanche) Lawton, Ok Invited Singer: Laverne Littlecalf (Cheyenne) El Reno, Ok Arena Director: Carlos Bullock (Alabama-Coushatta) Cleveland, Tx For More Information, Contact: Department of Student Activities (817) 755-2371 Keith Bullock (817) 755-3930 Directions: If you're coming into Waco on I-35, take the University Parks Exit and head East. The Ferrell Center is several blocks down and will be the big dome building on the left. If you're coming from Houston or College Station on Highway 6, when it hits Waco you'll see an exit for Highway 6 & Loop 360, don't take that take the next exit, or what can be best described as a left lane exit. The Ferrell Center will be up on your right. ----------------------------------------------------- From: TODonoghue@aol.com Racial-Religious-EthnoNationalist Violence Studies Lee College, Baytown, (30mins. from Houston) Texas, is hosting a Symposium on War Crimes, April 18,19,20 (Thurs,Fri,Sat), 1996. Thursday evening a viewing of "Judgement at Nuremburg" & discussion; Friday two Presentations (one each on German and Japanese War Crimes Trails) followed by panel discussions; Saturday two presentations (one on Serbia, Croatia, Rwanda; and one dealing with Ethical Implications associated with these War Crimes. Email me if you have any questions, queries. Tim O'Donoghue. ----------------------------------------------------- Subj: Pow-Wows upcoming From: john.farrington@psl-online.com (John Farrington) April 26-27, 1996: Texas Gulf Coast Tia Piah Annual Pow-Wow, at Albert Sallas County Park Arena, New Caney, TX. Go 25 miles north of Houston on Hwy 59 to New Caney exit Hwy 1485, make a u-turn under 59, go south 1 mile on feeder to McClesky Rd, turn right and go 1 mile to the end of the road, park is on the right. Covered pavilion/arena, free parking & admission. Dancers from Texas, Oklahoma, Louisiana, and other regions. Friday: dancing begins at 7 PM. Saturday: Gourd dancing 2-5 PM, 7 PM. Dinner break: 5-7 PM. Traders by invitation only - call Dale Adams 713-475-0221 or Grant Gaumer 713-448-8435. Camping for out-of-towners (electrical hook-ups only, no fires). For more info call Mrs. Linda Venzke at 409-948-9048. Bring your own lawn chairs. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - May 17-19, 1996: Tunica-Biloxi Pow-Wow, Marksville, Louisiana. Sponsored by Tunica-Biloxi Indians of LA & Grand Casino Avoyelles. Registration May 17, 12 noon, to May 18, 12 noon. Contestant categories: age 18+, 11-17, 10 & under: Traditional, Straight, Grass, Fancy, Buckskin, Jingle. Prizes $75-$600. Friday May 17: Grand Entry at 7 PM. Saturday May 18: Grand Entry at 1 & 6 PM. Sunday May 19: Grand Entry at 12 noon. For info 800-272-9767, ask for Pat or Barbara; 800-946-1946, ask for Sharon, ext 2042, or John, ext 2030, or ask operator for general pow-wow information. R/V & hotel info: 800-946-1946, ext 1985. ----------------------------------------------------- From: Joe.Student@asu.edu (Information Technology) Subj: 1996 ASU Spring POWWOW! AHO! Newsgroups: soc.culture.native The ASU Powwow Committee, ASU Office of the President & Vice-President for Student Affairs, ASU Cultural Diversity Committee, & Sun Valley Nation Singers present T h e T e n t h A n n u a l A R I Z O N A S T A T E U N I V E R S I T Y S p r i n g C o m p e t i t i o n P O W W O W April 19-21 1996 Tempe, Arizona ASU Band Practice Field/6th St. & Rural Rd. Friday, April 19 5:00 pm - Gourd Dance 7:00 pm - Grand Entry! Saturday, April 20 11:00 am - Gourd Dance 1:00 pm - Grand Entry 5:00 pm - Gourd Dance 7:00 pm - Grand Entry Sunday, April 21 10:00 am - Gourd Dance 1:00 pm - Grand Entry 6:00 pm - Closing Song Host Northern Drums: Little Island Cree (Little Island Lake, Saskatchewan, Canada); & The Boyz (U.S.) Host Southern Drum: Cozad Singers (Anadarko, Oklahoma) Arena Director: Randy Medicine Bear (Sioux, Rosebud, South Dakota) Master of Ceremonies: Sammy Tonekei White (Kiowa, Scottsdale, Arizona) C O N T E S T C A T E G O R I E S: Mens' (18-49 yrs.): Northern Traditional Southern Straight Northern Fancy Southern Fancy Grass Dance Womens' (18-49 yrs.): Northern Traditional-Buckskin Southern Traditional-Buckskin North. & South. Traditional-Cloth Fancy Shawl Jingle Dress Teen Boys' (13-17 yrs.): Northern Traditional Southern Straight Fancy Dance Grass Dance Junior Boys' (7-12 yrs.): North. & South. Traditional Fancy Dance Grass Dance Teen Girls' (13-17 yrs.): Northern Traditional Southern Traditional Fancy Shawl Jingle Dress Junior Girls' (7-12 yrs.): North. & South. Traditional Fancy Shawl Jingle Dress Tiny Tots' (6 yrs. & under) Golden Age (50 yrs. & older) Drum Contest: All drums invited. Bring own PA system and chairs. ARTS & CRAFTS SPACES AVAILABLE: - Native/Indigenous American Artists Only (Proof of Enrollment Req'd.) - Fee for 12' X 12' booth space: $ 125.00 - Before March 22, 1996 $ 150.00 - After March 22, 1996 ADMISSION: - Adults: $ 4.00 - Students: $ 2.00 - 3-Day Pass: $ 8.00 HOST HOTELS: Rio Salado Suites: 602/423-7300 Travelodge Motel: 602/968-7871 FOR MORE INFORMATION CONTACT: Mr. Lee Williams: 602/965-5224 or ASU Powwow Committee P.O. Box 248 Tempe, Arizona 85280-0248 -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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, Lisa Faruolo, White Eagle, Martin F. Dunn, Patricia E. Varley, John Berry, Debra J. Winchell, Charles Cambridge, Tony Cohen, Ron Burling, Andrea(Planet Peace), John S. Brack, Dan Umstead, James Derringer, Valice Raffi, Linda M. Welch, Sharon Steinberg, Daniel Hart, Mary Jane Cedar-Face --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 7 Mar 96 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 Genie email Original Sender: sahtu@aol.com Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) 25th Annual Stanford Powwow May 10, 11, and 12, 1996 Eucalyptus Grove (The Powwow has been moved to the WEST side of Stanford stadium.) HEAD STAFF NORTHERN DRUM SOUTHERN DRUM CANADIAN DRUM Mandaree Singers Cozad Singers Whitefish Juniors New Town ND Anadarko OK Debden SK Mandan, Hidatsa Kiowa Big River Cree Nation Arikara MASTERS OF CEREMONIES ARENA DIRECTOR Wallace Coffey Dale Old Horn Kenny Merrick, Sr. Lawton OK Crow Agency MT New Town ND Comanche Crow Sioux HEAD JUDGE HEAD MAN DANCER HEAD WOMAN DANCER Lance Kelley Damon Polk Sheila McCabe Norman OK Winterhaven CA Parker AZ Creek, Shoshone Quechan, Apache Navajo, Sioux DANCE CATEGORIES Men & Teen Boys: N. Traditional, Straight, Grass, Fancy Women & Teen Girls: N. Trad., S. Trad., Jingle, Fancy GRAND ENTRY Grand Entry Point System Fri. 7pm; Sat. 1pm & 7pm; Sun. 1pm Gourd Dancing 1 hour before Grand Entry CONTEST PRIZE MONEY Men & Women Categories Drum Contest 1st-$500 & Jacket All Drums Welcome 2nd-$400 1st-$1000 3rd-$300 2nd- $750 4th-$200 3rd- $500 5th-$100 4th- $250 STANFORD POWWOW 5K FUN RUN Registration: Sat. 7am Race: Sat. 8am A CELEBRATION OF INDIAN SOBRIETY Absolutely No Alcohol, Drugs, or Weapons BOOTHS: Booth applications were due Jan. 31, 1996. To be added to the booth mailing list for the 1997 Stanford Powwow send your name and address to the Stanford Powwow Committee at SAIO's address. THE STANFORD POWWOW IS SPONSORED BY: Stanford American Indian Organization P.O. Box 2990 Stanford CA 94309-2990 (415) 725-6947 http://www-leland/group/saio/ ----------------------------------------------------- Date: Tue, 5 Mar 1996 11:26:10 -0500 Subject: AIS / Detroit Benefit Exhibition Dance Original Sender: ishgooda@tdi.net (Ishgooda) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) American Indian Services of Detroit will be sponsoring an exhibition dance to benefit their First American Youth Program WHAT: CREATOR'S CHOICE : Arts and Crafts Exhibition WHEN: Saturday, May 11, 1996 11:00AM - 6:00PM=7F WHERE: Arthur Lesow Community Center 120 Eastchester Monroe, Michigan ADMISSION: 18 and under free 55 and older free All others $1.00 APPLICATION FOR VENDOR SPACE 1) Please send information on previous pow wows at which you have vendored 2) Tribal affiliation (if any) 3) What items do you plan to vendor (general) Vendors Contact Linda at (313) 243-5695 (or e-mail ishgooda@tdi.net) or Ken at (313) 388-4100 (authentic crafts only no imports or ripoffs) space is limited DIRECTIONS: EXIT I-75 at # 13 (Front St.) west on Front to First St. Right on First St. 2 blocks (past railroad tracks) Left on Eastchester - tan brick building on the right --------- "RE: Nez Perce Heritage May Be Lost" --------- Date: Fri, 1 Mar 1996 12:58:04 -0800 From: amt@teleport.com Subj: Nez Perce Heritage May Be Lost to Ohio Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) [This following message is posted on behalf of the Nez Perce Tribe and the SpaldingAllen Collection Fund. -Andrea] NEZ PERCE HERITAGE MAY BE LOST TO OHIO How would you feel if the Smithsonian collection of American historical artifacts were kept in Peking, China? Or worse, what if it was being offered to the highest bidder? The Nez Perce Tribe in Idaho is wrestling with just such dilemmas. Here is a story of historic proportions, filled with irony, sadness, opportunity and hope. A truly unique collection of extraordinary Nez Perce cultural materials has safely found its way through over 150 years of history. It has traveled across mountains, two oceans and even the Erie Canal. But it seems to keep going the wrong way. After being reunited 140 years later with the descendants of their original crafters, the collection may be recalled permanently to, of all places, Ohio. Only a massive effort at fundraising between now and June 1st will keep this cultural heritage at home where it belongs. The history behind this plight is rich with linkages to the Oregon Trail, Lewis and Clark and the opening of the west. In 1836, missionaries Marcus Whitman, Henry Spalding and their wives became the first pioneers to cross the "Oregon Trail" with a wagon. The Spaldings went on to establish a mission along Idaho's "Clear Water" River among the Nez Perce. It was the Nez Perce who saved the Lewis & Clark expedition from starvation in 1805. Over the next several years, Reverend Spalding bartered many Nez Perce articles of clothing, tools and other items. These items were sent via an extraordinary route to a friend in Ohio, Dudley Allen. Mr. Allen was a collector of Native American "curiosities" as well as an important provider of supplies to the mission. Spalding's correspondence with Allen, including references to acquired artifacts, offers colorful insight into the hardships and clash of cultures he experienced at the mission. Over the years, Mr. Allen's Nez Perce curiosities languished in obscurity, practically unknown and forgotten to the world. After his death, his family donated them to Oberlin College. In 1969, the National Park Service learned of the Collection and asked that it be sent back to Idaho for display at the Nez Perce National Historical Park. But the items apparently had been misplaced. "If and/or when I do find them, you are welcome to the collection," wrote Mark Papworth, a sociology professor in charge of Oberlin's historical collection. It wasn't found and the request and offer were largely forgotten. In 1978, the Collection was rediscovered at the Ohio Historical Society in Columbus. The Society had actually obtained it through a permanent loan agreement back in 1942. Over those thirty six years, the twenty piece Collection had never once been put on display. In 1979, some 140 years after they were removed, most of the Collection returned to Nez Perce Country through a renewable one year loan agreement between OHS and the National Park Service. Their homecoming was a time of great celebration for the Tribe. The 19 pieces sent to Idaho included decorated clothing, a woman's saddle, other horse tack and moccasins. The twentieth piece, a cradle board, remains in Ohio. The Nez Perce National Historical Park's visitor center display area was essentially built to house the rediscovered materials. Park Service specialists called the collection among the oldest historical Plateau Indian objects remaining in the United States. The annual loan was extended until 1992. At that time, OHS asked that the Collection be sent back to Ohio for "inspection and any needed restoration," an activity which the National Park Service was entirely capable of conducting. For the next two years, the Tribe tried to negotiate a variety f terms under which the Collection could remain in Idaho permanently. While willing to provide short term extensions of the load, OHS was unreceptive to anything short of an outright "market rate" purchase. At the same time, an OHS representative specifically stated that the Collection could be sold to another buyer, even a private collector. "If someone made us an offer, the board would consider it," Maggie Sanese, the organization's communications director, told a Seattle Newspaper. This position caused great concern for Tribal leaders. Clearly, if the Collection left Idaho again, there was every possibility that it would never return. Finally, in early 1995, the Ohioans insisted that the heritage items be returned by the end of the year. Nez Perce efforts to negotiate a deal continued, though with no positive result. In late November, a Tribal farewell ceremony was held at the Park's visitor center. After the emotional event, the Collection was removed from display for last minute research and packing. Meanwhile, Nez Perce leaders, with support from Idaho Governor Phil Batt, continued negotiations. In early December, with practically no time left, a deal was struck. OHS would sell the Nez Perce Cultural materials to the Tribe for their independently appraised value of $608,100.00, provided that payment was received by June 1, 1996. The agreement led to two immediate responses back in Idaho. First was the tremendous relief among the Tribe and its supporters that a means had been found to keep the Collection. Second was concern about the need for an extraordinary fundraising effort. Concern is a very reasonable response. However, there is clearly hope of collecting the money. As this drama unfolded in the press, people from all over the country (and as far away as Germany) wrote to express their support for the Tribe's effort. After the deal with OHS was announced, donations came pouring into tribal headquarters in Lapwai, Idaho. Even before a formal request for help was announced, the Tribe received over $25,000.00 from literally hundreds of people outside Idaho. A broad based fundraising program is now underway. Concerts, auctions of donated art work, poster sales and many other activities have been organized. Grassroots efforts of other communities are creating a variety of fundraising events. A group of Boise fourth graders (200 miles to the south) have even joined in. They have written every other fourth grader in the state requesting help in raising the money. So far, no major donors have stepped forward to assist the tribe. Fund raising coordinator Tom Hudson is optimistic however. "Wherever people have heard of our challenge, they have given graciously," he notes. "Our story touches people and the press has been eager to report it. People in a position to help us will know this is a unique opportunity, a rare privilege, to give to a cause that will benefit many generations. Kevin Peters, a Nez Perce artist and staff member at the Nez Perce National Historical Park, added, "This isn't a story about museum artifacts. It is about preserving our heritage, art and craftsmanship. Anyone who has seen the Collection knows how priceless it is, both to our Tribal members and to all people of this country. I also believe that the cross cultural partnerships being forged on behalf of the Collection are an unexpected legacy of which our ancestors would be proud." If the Nez Perce are unable to raise the funds by June, the Collection will leave its home for a second time to Ohio. The pieces will once again become a group of "curiosities." Tribal elder Rick Ellenwood expressed, "There would be a trail of tears to Ohio." He and a growing partnership of Americans are determined to see that the Collection has come home to stay. People, organizations and businesses who would like to support the Nez Perce Tribe's fundraising effort may make tax deductible contributions to "The SpaldingAllen Collection Fund" c/o Key Bank, P.O. Box 1208, Lewiston, Idaho 83501. For further information, please contact Tom Hudson, Collection representative, at (208) 8832890. -- \Planet Peace http://www.teleport.com/~amt/planetpeace/ /-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\ Nothing Real Can be Threatened. Nothing Unreal Exists. \-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/-\-/ --------- "RE: Victim Impact Statement" --------- Date: Sat, 2 Mar 1996 16:52:32 GMT From: br975@freenet.carleton.ca (John S. Brack) Subj: Victim Impact Statement for Teddy Bellingham Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) VICTIM IMPACT STATEMENT One who wonders how we, in the Native community, are affected by the death of our young brother, Teddy Bellingham, wonders as well at the providence that unites a family. We are in pain, we feel the hurt felt by Caroline and Greg Bellingham. The sense of loss, a relative has been taken from us. We feel a sense of guilt, if only we had been there to protect him. We were too late to save Teddy. So we come here today to save others like him, to give assurance of affection to our youth, as brothers and sisters. Teddy Bellingham was the true victim in this senseless tragedy. He had the bad luck to cross paths with a big man with a killing rage and died because of it. God did not build the human body to absorb 4-5 hours of almost continuous blows. Teddy's body gave in to death as would the body of your loved one if put through a similar ordeal. Steve Allen beat Teddy Bellingham to death and then placed him in a shallow grave. Teddy's artistic talent, his good nature, his chance to be a husband, a father and a grandfather, were buried with him. Crowfoot, a chief who lived over 150 years ago, said about life, "Life is the breath of a buffalo in the winter time, it is the flash of a firefly in the night, it is that shadow which races across the grass and loses itself in the sunlight". Like that flash of a firefly, Teddy was only here for an instant before Steve Allen decided to take on the role of judge, jury, and executioner. Now he is gone. The light that was Teddy Bellingham has not been quenched, it flickers yet, shielded from the wind by the Ottawa Native Concerns Committee and Teddy's extended family. The light will glow 'till there is just closure for Teddy's family. We can say without shame that we shed tears upon hearing testimony of how our brother died. We never broke the path of peace we have chosen, nor do we intend to. But tell us, you who maintain justice in Ontario, what will we tell our children if a severe and just sentence is not passed here today? Tell us, for we will be at a loss for words. The youth, native and non-native must be made to feel protected in this great province, from men like Steve Allen. The story of Teddy Bellingham, the Chippewa boy from Ontario will be told and retold many times in the years to come. Our prayer is that when we tell his story, we can say in the end, there was justice. The Ottawa Native Concerns Committee Teddy's Extended Family - Albert Dumont February 1996 -- John S. Brack (613)526-2482 --------- "RE: Prayers for Wilma Mankiller" --------- Date: Fri, 1 Mar 1996 11:26:16 EST From: dartmouth.edu!linda.m.welch@ra (Linda M. Welch) Subj: Prayers for Wilma Mankiller Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Hello Friends at natchat: Perhaps many of you have learned by now that Wilma Mankiller (former Chief of the Cherokee Nation) has been admitted to a hospital in Boston, Massachusetts, where she is undergoing treatment for lymphoma. Her disease was discovered only recently. Lymphoma is a type of cancer that develops in the lymphatic system, which is part of the immune system. As lymphoma progresses, the body is less able to fight infection. Wilma has been with us at Dartmouth as a Montgomery Fellow for the Winter Term. Wilma had been fighting a severe case of pneumonia since she arrived in New Hampshire, but this did not seem to slow her down. She tried to give us all -- so much of herself -- with her lecturing and joining in on academic functions on campus. Many of us have gotten to know Wilma Mankiller very well over the course of the last couple of months. We have discovered that it is no wonder why she is one of the most remarkable and loved women in America today. We, at Dartmouth, are very sad with the news, but we also know how upbeat and hopeful Wilma, herself is at the present time. The lymphoma is localized and she will be undergoing a very heavy course of treatment to fight it and stop it's progression. She told the AP on Feb. 29th that she was "in a good frame of mind, I feel strong spiritually, and I am going to be optimistic." We send out this message in hopes that all of us can offer our prayers and good wishes for her recovery. Wilma believes strongly in the power of prayer. Send your good thoughts her way... And as Wilma would say, "Be of Good Mind." Thanks so much. Linda M. Welch, Academic Assistant, Dartmouth College Native American Studies Program. --------- "RE: Walmart Construction at Leeds Flats" --------- Date: Mon, 4 Mar 1996 18:10:09 +0000 From: valice@sna.com (Valice Raffi) Subj: Walmart Construction at Leeds Flats Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Regarding the proposed Wal-Mart at Leeds Flat: there was a very informative article in the Providence Journal-Bulletin, written by Froma Harrop (I don't know when the original article was published. It ran in the Sacramento Bee, Sunday March 3, 1996). Quoted from the article: "...few people are aware that Wal-Mart employs an elite unit assigned to locate sites of great importance. ...They look for special situations - land that has historical or cultural significance."... ..."Wal-Mart has demonstrated a special flair for finding sites sacred to American Indians. One, in Paso Robles, Calif., contained the remains of an ancient Chumash village and burial grounds. In an act of great beneficence, the discount chain preserved a 1 1/2-acre knoll. The sacred spot above the Salinas River is easy to find because it is encircled by a mall parking lot." I urge you to write (letters@walmart.com) this company that professes to have "American Values" at heart. Note: Wal-Mart does not only choose sites of NA significance, they are looking for ANY historical significance, and are ready to destroy it. Valice Raffi Note: according to the article, most of the time Wal-Mart "wins" against the community. Two places where they have lost the battle have been Bath, ME and Greenfield, Mass. Might be a good idea to contact those communities & find out how they did it. --------- "RE: Effect of Laws on American Indians" --------- Date: Tue, 27 Feb 1996 17:07:05 EST From: jcdem@sage.cc.purdue.edu (James Derringer) Subj: Effect of Laws on American Indians Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Boz'o My Friends on NatChat, Les Tate wrote some interesting things that made me think of how it applies to other things concerning Natives as well... so here we go again. I think this may be an old topic but just because its been around awhile doesn't mean it can't get you going again. > Briefly, you must submit a completed application form to the Department > of Interior which provides basic information (name, address, etc), as > well as certification from the BIA that you are "Indian" (this usually > requires only your BIA card info) and a certification (usually by a > signature on a form the government provides) from a duly authorized > official of the Native American religious group that you are authorized > to participate in bona fide tribal religious ceremonies (defined as > ceremonial and/or cultural activities). So, who is and who is not Native American? If your ancestors cowered down and gave in to the U.S. Government then you are Indian. Your family name is on someones rolls somewhere. Big deal. If you do not know in your heart that you are Indian then you don't deserve be called Indian to begin with. Our Elders teach us that this black/white/red/yellow man crap is just that. We are all one. As an Elder told us once..."bring me a black man, a white man, a red man and an asian. You all turn your backs I will cut one of these men, then you come up and look at the blood on this table and you tell me which mans blood do you see?" Every once in awhile you will see a Pow-wow where only "Natives" are allowed to take part. Who gets to define if you are Native or not? The government who sanctions tribal rolls? The same government who tried to kill off all of our ancestors? The same government whose advantage it is to keep the rolls as small as possible so as not to have to pay out any more money than they have to in the agreements they made when they stole all the land? And how about the drum? If you are refused permission to dance to the drum are you being denied your religion? You bet you are. My Great Grandfather was asked to sign up on the rolls. He refused. He knew that the government would try and find ways of having us do to ourselves what the white mans army couldn't. His reply was always the same: "I refuse to be branded like the white man's cattle" The whiteman's laws can only work against you if you allow them to, if you follow them. If enough "Indians" follow all the whiteman's laws then there will be no more Indians...only red white men. I know of several people who are trying to get onto "the rolls" Why their people will not have them I am really not sure, but I know where I stand. I will not be branded. And I will continue to see who is red in their heart and who is red according to government rules & regulations. Somedays it is harder to mend the sacred hoop than others. Keep The Faith, Jim Derringer Added note to the article where I was speaking about not being allowed to honor the drum if you do not have an I.D card....I recently learned that there are several Natives in the area where this one Pow-wow is to be held that are refusing to go because of that very thing. What makes that any different is that all of them have the so called "card". Something else I found interesting about that Pow-wow is that there are Elders and spiritual leaders that are going to be there who have talked about the prophesies, and the 7 fires, and healing the sacred circle/hoop, yet they still plan to be there and take part. I keep telling myself that perhaps they do not know of such rules and if they did they would respectfully decline. peace. Keep The Faith Jim --------- "RE: Oneida Nation Officers Recognized" --------- Date: Mon, 26 Feb 1996 13:54:03 +0000 From: umstead@oneida-nation.org (Dan Umstead) Subj: Oneida Nation officers recognized for life-saving efforts Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) February 26, 1996 For Immediate Release Oneida Nation Officers Recognized for Life-Saving Efforts Please visit the Oneida Indian Nation Police Home page at - http://one-web.org/oneida/police/oin-police.html ONEIDA INDIAN NATION TERRITORY, via Oneida, NY -- During the past year, four members of the Oneida Indian Nation Police and Enterprise Security departments saved two lives on Oneida Nation lands. Recently, these individuals were recognized for their heroic efforts with the first-ever "Commissioner's Commendation Award" during the first annual Oneida Nation Public Safety Awards Ceremony last week at Turning Stone Casino. Nearly 200 people attended the event. Nation Police Officers Thomas Collins and Bill Pendock, both of Syracuse, along with Enterprise Security Officers Dale Minckler, of Vernon, and Anthony Morrock, of Utica, were honored for their outstanding performance of duty. The award was presented by Public Safety Commissioner Arthur Pierce, on behalf of the Oneida Nation. Pierce said the award is presented to Nation law enforcement and security officers in recognition of extraordinary performance of duty or exceptional contribution to the Oneida Nation. "The award recognizes those individuals who have clearly distinguished themselves as Nation Police or Enterprise Security officers," Pierce said. Last November, while working at Turning Stone Casino, Nation Police Officer Thomas Collins responded to the scene of an unconscious patron. After determining that the patron's heart and breathing were both stopped, Officer Collins immediately performed cardiopulmonary resuscitation. Moments later he was joined by Enterprise Security officers Anthony Morrock and Dale Minckler. After several feverish attempts, they restored the patron's pulse and kept her alive until a rescue squad arrived. Hospital authorities later confirmed that the woman suffered a massive heart attack and only survived because of the officers' lifesaving efforts. During a routine patrol in December, Nation Police Officer Bill Pendock was informed by police dispatch that a man, who was highly intoxicated and armed with a loaded shotgun, was heading to a location around the Oneida area supposedly to commit suicide. A short time later Officer Pendock monitored a radio transmission that indicated a New York State Trooper was pursuing the subject's vehicle. Officer Pendock joined the pursuit which ended on the Nation Land. Risking their own lives, Officer Pendock and the trooper persuaded the man to drop his weapon and surrender. "These situations demonstrate that even though the establishment of a sovereign police force was not an easy decision for the Nation to make, it was the right one," Nation Representative Ray Halbritter said. "As Oneida Members, we now have a level of security that in the past were never able to enjoy," the Nation Representative explained. "We are doing the right thing by preserving the safety of our Members, resources, visitors to our lands, and the future of the seventh generation to come," Halbritter added. The Oneida Indian Nation Police may be reached at oin-police@oneida-nation.org ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Daniel Umstead The Oneida Indian Nation Internet Coordinator "A Sovereign Nation Oneida Indian Nation in http://one-web.org/oneida/ Cyber-space!" 315-361-6300 http://one-web.org/oneida/ --------- "RE: Responsibility and Honor" --------- Date: Fri, 23 Feb 1996 11:10:00 PST From: ssteinberg@rc.com (Steinberg, Sharon) Subj: Responsibility and Honor Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) I have been thinking a lot this week about Feather Eaglerock's very wise words about responsibility, honor, ancestors, and non-native people wanting to be taught. As a teacher, I think there's a big difference between wanting to be taught and wanting to learn -- wanting to be taught sounds like a passive activity, as if wanting and demanding that someone else do all the work. But wanting to learn means listening quietly, asking few but carefully worded questions, and not being quick to anger or to pass judgment, or to demand anything, just to listen and be sensitive to the teacher, not as a repository of knowledge like a book, but as a human being with feelings and with history. In these past days, my thoughts of responsibility run to my own ancestors' teachings. They taught that if just one person is suffering, it is as if the whole of humanity is suffering, and it's everyone's responsibility and privilege to reach out, right wrongs, put your name on the line, and open up your mouth if you see injustice. If non-natives are sometimes in a better position to right those wrongs than native people who have been victims of an oppressive political system in power, then it is the responsibility of those non-native people to get in the trenches and work toward peace and justice. Skin color is just an outward thing -- it's what's in the heart that knows when to take responsibility, that knows what's right and what's wrong, and who doesn't stop to say, "It wasn't me." That's just a waste of time. I submit that we are privileged to have this open channel to one another, and I for one move that we grieve together and lead the way in our small, cyberspace way, towards recovery from this holocaust. My respect and blessings to you all -- Mitakuye Oyasin and Shalom, Sharon PS: Feather Eaglerock, I'm glad you're grandma-ing us! Yours is the kind of clear-sighted wisdom that this human race needs. :) --------- "RE: Native Voices Films" --------- Date: Wed, 28 Feb 1996 12:52:24 -0700 From: hart@sesame.kusm.montana.edu (Daniel Hart) Subj: Ideas for course? Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) I thought that you might be interested in the following Native produced films which, unlike many which you had mentioned in your list, speak from a native perspective. The Native Voices Workshop at Montana Public TV, a group which supports films by and about Native Americans, has the following award winning Native American produced films available: "Warrior Chiefs in a New Age"- by Dean Curtis Bear Claw, a portrait of Chiefs Plenty Coups and Medicine Crow, seminal leaders of the Crow nation. "Transitions: Destruction of a Mother Tongue"- by Darrell Kipp and Joe Fisher, concerns attempt to destroy and preserve the Blackfeet language. "The Place of the Falling Waters"- by Roy Bigcrane and Thompson Smith,is the most complete history of an American Indian reservation ever produced -- the Flathead Indian Reservation in Montana. "Ernie Pepion and the Art of Healing"- by Terry Macy, an engaging portrait illustrating the will of a physically challenged Blackfeet artist. "Without Reservations: Notes on Racism in Montana"- Looks at racism against Native American in three stories -- through the eyes of an Indian teacher, a native police officer, and a cross-cultural couple. "White Shamans and Plastic Medicine Men" - by Terry Macy and Daniel Hart, explores the commercialization of Native Spiritual practices. Native Voices films have been screened at: American Indian Film Festival, Vienna Film Festival, the Sundance Film Festival, Lincoln Center, the Smithsonian, and the National Gallery of Art, and have numerous awards at these, and other venues. For information about these films, contact: Native Voices Public Television VCB 222 Montana State University Bozeman, MT 59717 phone - (406) 994-6218 fax - (406) 994-6545 e-mail hart@sesame.kusm.montana.edu --------- "RE: Garden Seed Available" --------- Date: 26 Feb 1996 03:42:11 +0100 From: cedarface@wpo.sosc.osshe.edu (Mary Jane Cedar-Face) Subj: Garden Seed Available to Native People Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Four Eagles Garden Seeds in Ashland OR has surplus organic garden seed for sustainable organic farms. It is available for the cost of shipping and handling. DO NOT reply to me by email. I am passing this message on for Devon who wishes to make this offer known to Native people and organizations. The seed varieties are listed below. Contact Devon at Four Eagles Garden directly by mail or phone: Four Eagles Garden Seeds P.O. Box 1332 Ashland, OR 97532 541-488-4440 * (Asterisk) = fresh stock from Four Eagles Garden ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Corn: Pole Beans: Bodacious SE Cascade Giant Golden Jubilee Kentucky Blue Hookers Sweet Kentucky Wonder Seneca Sweet F1 Romano Musica Seneca Starshine F1 Sugar Dots Bicolor Peas - Shelling: Sugar Buns SE Alderman Olympia Artichokes* Dwarf pioneer Cucumbers: Beet: Amira - MidEast Red Ace Lemon Lutz Greenleaf Marketmore Slicer Burdock: Coho* Eggplant: Dusky Carrot Peppers: Amstrong Anaheim Danvers Banana Nantes Cayenne Green Bell Leeks: Varna* Jalopeno Surefire F1 Onion Lisbon Summer Squash: Longday Gem Tipo Zuchini Rutabaga Winter Squash: Turnip: Purple Top Acorn Delicata* Tomatoes: Sugarloaf Cherry - Sweetie Sugar pumpkin Early Regular pumpkin Early Cascade Oregon Spring Cabbage: Mid Green Celebrity Danish Fantastic Gold Delight Celery: Brilliante F1 Lisa King Taxi Chard: Red Chard Late Storage Gold Treasure Lettuce: Long Keeper Buttercrunch Sauce Valmaine-Romaine Chico Monix Spinach: Oroma Bloomsdale Tomatilla Olympia Tyee F1 Herbs: Anise hyssop Bush Beans: Basil: Purple Pod Cinnamon Scarlet Bees Globe Lemon Dry Beans: Small Speckled Bay Thai* Dragon Tongue Chervil Dill ÿÿ