_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 04, ISSUE 025 O o o o o O __/_ / ) (___/ / ( (___, 22 June 1996 O o O K A N O H E D A A N I Y V W I Y A O o O Otapi'sin Atsinikiisinaakssin O ( N A T I V E A M E R I C A N N E W S ) This issue contains articles from NATLIT, NATCHAT & NATIVE-L listservers; UUCP & Genie email; Newsgroup: alt.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 Thanks to Borries Demeler all _Wotanging_Ikche_ (part a) submissions to AISESnet are archived under AISESnet and can be accessed easily by World Wide Web: 1994: http://bioc02.uthscsa.edu/94_dis.html 1995: http://bioc02.uthscsa.edu/95_dis.html 1996: http://bioc02.uthscsa.edu/96_dis.html This is a searchable index to the AISESnet Discussion mailing list database archive, and the keyword "Wotanging" will retrieve all issues for that year. "We have a solemn, sacred duty to keep faith with those who came before us, who guarded and protected this land for us: we must do no less for ourselves and for those who come after." __Haisla Nation, Kitlope Declaration, 1991 +- -- -- -- -- -- -- -- -- -- -- -+ | 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 had to learn this week to trust in the vision and guidance of the Creator. For weeks, our family planned to journey to the Yankton Sioux Reservation in South Dakota for the gathering and prayer vigil Saturday, June 21, 1996. It was never a simple matter for us, but we felt it important, so for weeks, we made arrangements that would permit us to attend, but within days, often within hours, another obstacle came to block us. Rather than listen to the obvious messages, we struggled to overcome each obstacle in turn. Finally it became evident that no matter what we did, we would not be making that trip. Frustrated, we discussed our options. We had already cleared the vacation time with our jobs and we could not change this one more time. We moved away from my wife's family when we married, and we had not been able to go back to visit in two years. We have between us one living set of grandparents, hers, and they are quite old. We had not visited them in over two years. Clearly we had an opportunity over the holiday the dominant society established to honor fathers, to honor her parents and grandparents. Also, while the Yankton Sioux opened their lands to other tribal nations to allow all to pray together for the mending of the Sacred Hoop and the healing of Mother Earth, and this is good, there also is a need for this prayer at home, where our feet always walk and where our relatives have been laid to rest. So instead, we will join with others of our own bands, most of whom also were unable to make the trip -- and we will pray on the soil of our own ancestors. Creator was right. We did not need to travel thousands of miles from home. We needed to spend this important time together with our family and our community. 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 - NCAI Proposed Amendments to ICWA - Conferences and Powwows - online - Petition Against Treaty Violations - ICWA Alert - Death of a River/And Resurrection - Oneida Hearing in Federal Court - Campaign for Peace and Corn - Warrior Society Letter - Tuuwaqats - Taino Sacred Objects - Review: More Than Bows and Arrows - Poem: Names Unknown - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: NCAI Proposed Amendments to ICWA" --------- Date: Tue, 18 Jun 1996 20:06:19 -0700 From: fouche@rmii.com (Marie Fouche) Subj: NCAI Proposed Amendments to ICWA UUCP email Hi Everyone, I just received this today, and I hope you can take the time to read this. This is the National Congress for American Indians proposed amendments to the Indian Child Welfare Act to be considered by the Senate. Marie Fouche http://rainbow.rmii.com/~fouche +++++++++++++ The National Congress of American Indians (NCAI) will propose amendments to the Indian Child Welfare Act (ICWA) to be considered by the Senate Indian Affairs Committee as alternative language to Title III of HR 3286, the adoption tax credit bill that was passed in the House on May 10 this year. Title III of that bill provides that ICWA would not apply to child custody proceedings involving a child where the parents do not maintain "significant social, political, or cultural affiliation" with the Indian tribe. The proposal, approved June 5 by NCAI, addresses the following nine points: 1) requires written notice to tribes in voluntary adoptions, termination of parental rights, and foster care proceedings 2) sets time frames for intervention by tribes in voluntary proceedings 3) institutes criminal sanctions to discourage deception or misrepresentation in efforts to evade ICWA 4) sets time frames for withdrawal of parental consent to adoptions 5) includes Alaska Native villages in ICWA coverage 6) allows state courts to provide open adoptions where state law would otherwise prohibit them 7) clarifies exclusive jurisdiction in custody proceedings involving wards of a tribal court. 8) requires attorneys and agencies to inform Indian parents of their rights under ICWA 9) insists that any method of addressing tribal membership must be done with full protection of tribal sovereignty. Note: In regard to item 9, an addendum to the NCAI resolution states "Any motion for intervention filed by a tribe shall be accompanied by a certification which includes a statement documenting the child's membership or eligibility for membership pursuant to tribal law or custom." I'm not sure why, but this language does not appear in the proposed language below, perhaps it is intended to show up in later markup. Here is the full text of the proposed amendments, presented in the context of the existing wording. (Original information via Mark Fiddler of Indian Child Welfare Law Center; any typographical errors are my own. --K.M.) << words in angle brackets >> are ADDITIONS to existing wording. [[ words in square brackets ]] are DELETIONS of existing wording. ===================================================================== 25 U.S.C section 1903(10) (item #5 above) (10) ''reservation'' means Indian country as defined in section 1151 of title 18 and any lands, not covered under such section, title to which is either held by the United States in trust for the benefit of any Indian tribe or individual or held by any Indian tribe or individual subject to a restriction by the United States against alienation << and to the extent, if any, not otherwise included in this definition, any lands located with an Alaska Native village >>; 25 U.S.C section 1911(a) (item #7 above) (a) An Indian tribe shall have jurisdiction exclusive as to any State over any child custody proceeding involving an Indian child who resides or is domiciled within the reservation of such tribe, except where such jurisdiction is otherwise vested in the State by existing Federal law. Where an Indian child << who resides or is domiciled within the reservation of an Indian tribe >> is << made >> a ward of a tribal court << or where an Indian child becomes a ward of a tribal court following a transfer of jurisdiction pursuant to subsection (b) of this section >>, the Indian tribe shall retain exclusive jurisdiction over any child custody proceeding involving such ward, notwithstanding any subsequent change in the residence or domicile of the child. (b) In any State court proceeding for the foster care placement of, or termination of parental rights to, an Indian child not domiciled or residing within the reservation of the Indian child's tribe, the court, in the absence of good cause to the contrary, shall transfer such proceeding to the jurisdiction of the tribe, absent objection by either parent, upon the petition of either parent or the Indian custodian or the Indian child's tribe: Provided, That such transfer shall be subject to declination by the tribal court of such tribe. 25 U.S.C section 1911(c) (item #2 above) (c) << Except as provided in section 103(e) [25 U.S.C. 1913(e)], >> in any State court proceeding for the foster care placement of, or termination of parental rights to, an Indian child, the Indian custodian of the child and the Indian child's tribe shall have a right to intervene at any point in the proceeding. 25 U.S.C section 1913(a) (item #8 above) (a) CONSENTS TO FOSTER CARE, ADOPTION, TERMINATION OF PARENTAL RIGHTS Where any parent or Indian custodian voluntarily consents to a foster care << or adoptive >> placement or to termination of parental rights, such consent shall not be valid unless executed in writing and recorded before a judge of a court of competent jurisdiction and accompanied by the presiding judge's certificate that the terms and consequences of the consent were fully explained in detail and were fully understood by the parent or Indian custodian << and that any attorney, public or private agency facilitating the voluntary termination or adoptive placement has informed the natural parents of their placement options and the applicable provisions of this Act >>. The court shall also certify that either the parent or Indian custodian fully understood the explanation in English or that it was interpreted into a language that the parent or Indian custodian understood. Any consent given prior to, or within ten days after, birth of the Indian child shall not be valid. 25 U.S.C section 1913(b) (item #4 above) (b) WITHDRAWAL OF CONSENT << (i) >> Any parent or Indian custodian may withdraw consent to a foster care placement under State law at any time and, upon such withdrawal, the child shall be returned to the parent or Indian custodian. << (ii) Except as provided in subsection (b)(iii), a consent to adoption or voluntary termination of parental rights may be revoked and the child shall be immediately returned to the parent only if no final decree of adoption has been entered and (A) less than six months have passed from the date the Indian child's tribe received notice of the adoptive placement pursuant to section 1913(c) and (d), or (B) the adoptive placement specified by the parent ends, or (C) less than 30 days have passed since the commencement of the adoption proceeding. (iii) If a consent has not been revoked within the time frames provided in subsection b(ii), a parent may thereafter revoke consent only under applicable State law or, upon petition of a parent or the Indian child's tribe to a court of competent jurisdiction and a finding that consent to adoption or termination of parental rights was obtained through fraud or duress, or that notice was not provided under this section. In such case, the child shall be immediately returned to the parent and a final decree of adoption, if any, shall be vacated. No adoption which has been in effect for at least two years may be invalidated under the provisions of this subsection unless otherwise permitted under State law. >> [[ (c) In any voluntary proceeding for termination of parental rights to, or adoptive placement of, an Indian child, the consent of the parent may be withdrawn for any reason at any time prior to the entry of a final decree of termination or adoption, as the case may be, and the child shall be returned to the parent. (d) After the entry of a final decree of adoption of an Indian child in any State court, the parent may withdraw consent thereto upon the grounds that consent was obtained through fraud or duress and may petition the court to vacate such decree. Upon a finding that such consent was obtained through fraud or duress, the court shall vacate such decree and return the child to the parent. No adoption which has been effective for at least two years may be invalidated under the provisions of this subsection unless otherwise permitted under State law. ]] 25 U.S.C section 1913(c) (item #1 above) << ADD Section 1913(c) NOTICE TO TRIBES - Notice shall be sent by a party seeking voluntary placement of an Indian child or voluntary termination of the parental rights of a parent of an Indian child to the Indian child's tribe, by registered mail with return receipt requested, in the following circumstances: (i) within one hundred days following any foster care placement, (ii) within five days following a pre-adoptive or adoptive placement, (iii) within ten days of the commencement of a termination of parental rights proceeding; and (iv) within ten days of the commencement of an adoption proceeding. >> 25 U.S.C section 1913(d) (item #1 above) << ADD Section 1913(d) CONTENT OF NOTICE - The notices required under section 1913(c) shall contain (i) the child's name and actual or anticipated date and place of birth; (ii) the names, maiden names, addresses and dates of birth of the Indian parents and grandparents of the child; (iii) the names and addresses of the child's extended family members having a priority in placement under section 1915, if known; (iv) the reasons why the child may be an Indian child; (v) the names and addresses of the parties to the state court proceeding; (vi) the name and address of the state court in which the proceeding is pending or will be filed, and the time and date of such proceeding; (vii) the tribal affiliation, if any, of the prospective adoptive parents; (viii) the name and address of any social services or adoption agency involved; (ix) the identity of any tribe of which the child or parent is a member; (x) a statement that the tribe may have the right to intervene; (xi) an inquiry as to whether the tribe intends to intervene or waive any right to intervene; (xii) a statement that any right to intervene will be waived if the tribe does not respond in the manner and within the time frames required by section 1913(e). >> 25 U.S.C section 1913(e) (item #2 above) << ADD Section 1913(e) INTERVENTION BY TRIBES - The Indian child's tribe shall have the right to intervene at any point in any voluntary child custody proceeding in a state court if any of the following has occurred: (i) In the case of a termination of parental rights proceeding, the tribe has filed a notice of intent to intervene or a written objection to termination within 30 days of receiving notice of such proceeding. (ii) In the case of an adoption proceeding, the tribe has filed a notice of intent to intervene or a written objection to the adoptive placement within 90 days of receiving notice of the adoptive placement or within 30 days of receiving notice of the voluntary adoption proceeding, whichever is later. (iii) In any case where the tribe did not receive notice that complies with subsections (c) and (d), Provided, that that a tribe shall be precluded from intervention if it gives written notice of its intent not to intervene in a specific proceeding or gives notice that neither the child or parents are members of that tribe. >> 25 U.S.C section 1913(f) (item #2 above) << ADD Section 1913(f) Any action by a tribe pursuant to subsection (e) shall not (i) affect the rights of any person having a placement preference or other right under this Act, (ii) preclude intervention by the Indian child's tribe in the event that the proposed adoption placement is changed, or (iii) otherwise affect the applicability of this Act. >> 25 U.S.C section 1913(g) (item #1 above) << ADD Section 1913(g) No voluntary termination of parental rights of adoption proceeding under State law shall be held until at least 30 days after receipt of notice by the Indian child's tribe. >> 25 U.S.C section 1913(f) (item #6 above) << ADD Section 1913(h) Any State law to the contrary notwithstanding, a court may approve, as part of an adoption decree, an agreement that the birth parents, extended family and Indian tribe of an Indian child shall have an enforceable right to visitation or continued contact with such a child after the entry of a final decree of adoption. Failure to comply with such continued visitation or contact shall not be grounds for setting aside a final decree of adoption. >> 25 U.S.C. section 1924 (item #3 above) << ADD Section 1924 (a) In connection with any proceeding or potential proceeding involving a child who is or may be an Indian child for purposes of this Act, whoever (1) encourages or facilitates fraudulent representations or omissions regarding whether a child or parent is Indian, or (2) conspires to encourage or facilitate such representations or omissions, or (3) aids or abets such representations or omissions having reason to know that such representations or omissions are being made and may have a material impact on the applications of this Act shall be fined not more than $100,000, or imprisoned not more than 12 months, or both, and in the case of a second or subsequent violation, be fined not more than $250,000, or imprisoned not more than 5 years, or both. (b) No parent of an Indian child shall be prosecuted under this section. --------- "RE: Petition Against Treaty Violations" --------- Date: Sat, 8 Jun 1996 02:04:49 -0600 From: aconcert@carroll.com (Joe Campagna) Subj: Petition against Treaty Violations - #1 Black Hills Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu) Pledge For Overturning Treaty Violations Introduction The following is a petition by independent world citizens in support of the content as written. It is asked that the petition be read and signed and any prerequisite material be studied or known by the signer. Instructions Please print out (this page in its entirety) the petition and sign it and/or fill in the blanks at the signatory spaces and email it to Please fill in all data. Signatures without state or country locations cannot be used. Please know that signatures without full legal addresses will not be responded to by Congressmen, the President, or the United Nations, and subsequently do not count much as those with only a state location. Feel free to include comments or attach your own personal letter. IT IS IMPORTANT THAT YOU ALSO INCLUDE AN EMAIL RESPONSE SO WE MAY DOWNLOAD THE TO CONGRESS AT OUR AUTO-RESPONSE CENTER AT: http://www.jlc.net/~jcatlin/interworld/ See Current Concerns - Treaties You may also print, sign, and fax a second copy of the petition to: Chairman, Cheyenne River Sioux Tribe P O Box 590 Eagle Butte SD 57625 605-964-4151 AGAIN, PLEASE EMAIL US YOUR SIGNED COPY All email will be printed and delivered to: Dakota Territory Chairman's Treaty Council The Congressional Representative of your state (US) YouR representative from the United Nation's General Assembly The President of the United States Article 1 Description BY THE PEOPLE - FOR THE PEOPLE A Protest of Dishonorable Actions and Treaty Violations by the United States Government committed against the peoples of Indigenous North American Nations. Form Number: 1-96 Demand For RETURN OF BLACK HILLS to the GREAT SIOUX NATION plus Additional Compensation in Surrounding Public Trust Lands for Lands Spoiled and Unrecoverable by Development. A Petition SIGNED INTO AGREEMENT By the compiled signatories of Citizens of all First Nations, The Peoples of the 50 States of The United States of America, and the Citizens of all World Governments. And, a call for review and reconciliation of all treaties with all indigenous North American Indian Nations. "WE THE PEOPLE" SHALL NOT REST UNTIL JUSTICE HAS BEEN SERVED To the joint addressees: To The Office of The President of The United States of America To all members of US Congress To all members of the House of Representatives of the United States of America. To all representatives of the United Nations. IN PROTEST: Regarding Treaty Violations: We have (any/all of the following); read and understand THE TREATIES with Siouxian Nations From 1805 to 1882; studied the history of ongoing violations of said treaties; and heard the cry of injustice from our allies, the Lakota, Dakota, and Nakota peoples, and other Indian Nations. We know that conditions forced upon Native American people contributed to illegal and forced relocation and sale of their territories, and that the United States violated its own Constitution; while willfully committing acts of racism and genocide over the course of events that have unfolded throughout this shameful history; and, the laws of all civilized nations including the laws of American Indian Nations and human decency - were, and continue to be violated. In Protest We Charge The US Government: While in vile disregard of its own laws and principals, is guilty: Regarding violations of the laws and traditions of Native Nations; which we recognize as valid; The US is guilty. Regarding violations of Treaties with "Sioux Indians" Specifically but not limited to and regarding the Black Hills and all such Siouxian treaty violations, the US is guilty. Regarding the desecrations of religious sites known to be used by Native peoples, and burial grounds; The US is guilty. In Protest and Acknowledgement of All Treaty Violations We hereby most strongly protest and hereby petition the United States Government to act in accordance with the laws and documents as originally set forth as in lawful and binding treaties under the close supervision and negotiation with representatives of the Indigenous nations to ensure that they are corrected. AND, TO REVIEW CONDITIONS WHICH MAY HAVE FORCED THE SIGNING OF SAID TREATIES under duress, deception, and without full understanding of consequences; and consent of all respective nations' representatives, and any such violations of the respective Indigenous laws and principals. And, to act with moral obligations and under the God-given right of freedom of religion, and human rights, and justice. Signed Certification Certification that the US is engaged in the continuance of illegally occupying lands in the rightful and legal territories of the Sioux Nation and to all the above written content: I/ we the undersigned hereby recognize the Sioux Nations as the rightful owners/caretakers of the Black Hills and all public and private lands located in the Black Hills. This includes, National and State parks as well as U.S. Forestry land, and all private and public lands located within these boundaries as set forth in the original Fort Laramie Treaty(s). We recognize the Lakota, Nakota, Dakota (Sioux) people's legal and religious right to this property. In regard to Bear Butte State Park. This butte (small mountain a few miles NNE of Sturgis, SD) has been a religious site used by the Cheyenne Nation and Sioux for centuries before Europeans were known to have landed on this continent. We demand this be turned over to a council of Native American tribal leaders to determine how this site should be accessed and preserved. This has for centuries been used a holy site by Cheyenne and Sioux, still used and shared today by Native American people of many Nations for religious purposes, and the US has overstepped its legal boundaries in claiming this land. In regard to the Sweet Grass Hills. (A holy site in northwestern Montana). This holy site has been used for centuries by many tribes of the region and is still used for religious purposes. Strip mining now threatens the ecology and the religious rights of the cultures who practise their ceremonies there. We strongly demand that all mining be halted permanently. In regard to treaties with Native American Nations in general. We call for the United States to honor all treaties with all Native American Nations and ask that the United Nations recognize these sovereign nations and appoint representatives to the general assembly. Furthermore, we call for an end to the ability for states or the federal government to create public domain within boundaries of Indian Tribes, and call for a review of such occurrences thereafter original reservation and other claims' boundaries be reinstated. In regard to the Pipestone National Monument: This is the source for sacred material (pipestone) central to religious practises of all/many/any Native Americans. This quarry and the surrounding acreage should not be the property of the US Government or the State of Minnesota. This site should be returned to the Native American people. In addition _________________________ . By signing this document I state that these issues effect me regardless of my geographical proximity to any land area where treaty violations or religious rights violations have occurred and persist. And, I literally demand as: a taxpayer and American Citizen; or a ________________ citizen, these lands be returned. Signed X_________________________________ Print Name ______________________________ Address _________________________________ City ____________________________________ State ___________________________________ Country _________________________________ Optional And, that I consider joining in support of a class action lawsuit against the U.S. Government, or any other states, and companies that may be filed by the original complainant being a Native Nation or authorized representing organization. Signed X_________________________________ Print Name ______________________________ Address _________________________________ City ____________________________________ State ___________________________________ Country _________________________________ We The People Charge That: Whereas, the United States Government may have damaged my/its citizens reputation as a citizen in the eyes of the good and descent people of Indigenous North American Nations by placing the responsibility on "we the people" of the US. Whereas, the United States is acting contrary to its laws and contracts in disregard of the will of the people. Whereas, the United States Government has committed acts of racism and religious persecution on behalf of its citizens contrary to their will. Whereas, the United States is responsible for creating dissension within the internal ranks of Indigenous Nations for capital gain with reckless disregard for human and other life. We hereby demand the return of the items listed above (large bold type) in the name of all that is good and just. Signed X_________________________________ Print Name ______________________________ Address _________________________________ City ____________________________________ State ___________________________________ Country _________________________________ (c) 1992 - 1996 United Native Culture and Language Exchange Reproduction rights limited to those of no alterations with retention of copyright notice and mail instructions. For free use and release of verbal segments for composition of other petitions please contact: Joe Campagna, email dept. volunteer Reply: aconcert@carroll.com [voice 201-489-5057] United Native American Television Project http://www.jlc.net/~jcatlin/interworld/ --------- "RE: Death of a River/And Resurrection" --------- Date: 13 Jun 1996 02:35:46 GMT From: jburrows@chinook.halcyon.com (Center For World Indigenous Studies) Subj: Death of a River... And Resurrection - Skokomish Watershed Newsgroup: alt.native ::::::::::::::::::::::::::::::::::::::::::::::::::::::::::: :: This file has been created under the loving care of :: :: -= THE FOURTH WORLD DOCUMENTATION PROJECT =- :: :: A service provided by :: :: The Center For World Indigenous Studies :: :: :: :: John H. Burrows jburrows@halcyon.com :: :: C.W.I.S. :: :: P.O. Box 2574 Fido Net 1:352/333 :: :: Olympia, WA 360-786-9629 :: :: 98507-2574 USA The Quarto Mundista BBS :: ::::::::::::::::::::::::::::::::::::::::::::::::::::::::::: DOCUMENT: SKOKRIVR.TXT DEATH OF A RIVER... AND RESURRECTION by Marsha Shaiman "Skokomish means People of the River. For thousands of years the Skokomish People have depended on the River for their livelihood. It is our umbilical cord, the lifeline to our people...Years ago the Tribe lived in balance and harmony with the River...the fish runs were plentiful, enough for all." -Gale Longshore, Skokomish Tribal Council "The City of Tacoma built the dam and we lost the River." -Jeanne Evernden, Skokomish Tribal Elder "We had a wonderful river there and now we have nothing." -Joseph Pavel, Skokomish Tribe Sixty-five years ago when the City of Tacoma built their Cushman Hydropower Project on the Olympic Peninsula and began diverting the entire North Fork of the Skokomish River out of its channel to a power plant on Hood Canal to produce electricity, they began the destruction of the Skokomish watershed which continues to this day. Once again American Rivers has included the Skokomish on their list of North America's most endangered and threatened rivers. This year it ranks as sixteenth worst. Their recent press release states the Skokomish is listed because, "the Federal Energy Regulatory Commission [FERC], for 20 years, has taken no action to modify hydropower operations that dewater the North Fork of the river." Most heavily impacted by the project is the Skokomish Indian Tribe, whose reservation was placed at the mouth of the Skokomish River because of their cultural, spiritual and economic dependence on the River. In a press release highly critical of FERC's proposal to allow Tacoma to continue diverting the North Fork, the Environmental Protection Agency states that one of the risks in continued diversion is, "Continued negative impacts on the Skokomish Tribe and their associated Treaty/Trust resources (the land adjacent to the Skokomish River was originally designated as the Tribe's Reservation because of the abundant fish and shellfish)." Past Skokomish Tribal Chair Joseph Pavel points out that the energy of the River, now used by Tacoma to produce electricity, was already in use when Tacoma took the River. "That energy was used there...to create and produce life. It produced a homeland for the Skokomish People and for all the creatures, the finned, the four-legged, and the winged. You've stolen and robbed that away from the cycle of life." Diversion of the River has harmed not only the Skokomish People but everyone dependent upon a healthy Skokomish watershed for their lives and livelihood. "We hold it unacceptable to continue the dewatering of the North Fork of the Skokomish," stated Lanny Carpenter of Puget Sound Gillnetters at a recent public hearing on the Cushman Project. He continued, "For too long, federal and state governments have turned a blind eye to the needs of those of us who depend upon healthy natural systems for our well being." In the early 1920's the Washington Department of Fisheries considered the North Fork and mainstem Skokomish "among the most important and valuable food salmon spawning streams in the State of Washington." Salmon and steelhead ran almost the whole year. Now, the dams illegally block fish passage to 84% of the North Fork, and the riverbed below the lower dam is nearly dry most of the year. A 1991 report from the Washington State Department of Fish and Wildlife lists sockeye, spring chinook, summer steelhead, and pink salmon as the anadromous fish stocks most adversely affected by the Cushman Project, stating they are threatened with extinction. Another report, from American Fisheries Society, states spring and summer races of chinook salmon are already extinct. They also list winter run Skokomish steelhead and sea run cutthroat as "of special concern." Skokomish Elder Helen Rudy says of her Tribe, "This is a fishing community. Fishing in the River was their whole living." She explains what Tacoma's taking of the River means to them, "It would be like taking away your livelihood." Skokomish Valley resident Mark Sleeper raised another important issue at public hearings, "I am one of the residents that's unfortunate enough to live at the bottom of the bathtub, where most of the flooding water comes down to from up above." Diversion of the North Fork has dewatered the mainstem Skokomish by 40%, drastically reducing its sediment carrying ability which has caused it to silt up. The current channel is about one third its original size, resulting in severe overbank flooding during the heavy winter rains. Mark Sleeper's home is under water between one week and one month each year. Also at "the bottom of the bathtub" is the Skokomish Reservation. The Tribe's Natural Resources Director Jim Park states that nearly 1000 acres of the 5000 acre Reservation has been lost to the River. As Gale Longshore said at a hearing, "If our interests aren't looked at, we will no longer be People of the River, we will be people of the swamp." Skokomish Tribal Elder, Joe Andrews, Sr. remembers what the area was like before the Cushman dams and knows how to restore it: "This River of ours has provided a lot of fish, trout, and enjoyment. I miss my enjoyment of pulling up there in my canoe and camping. The game was plenty and the berries. It was a paradise. If I had my way, I'd say, 'Put that water right back where she belongs and leave it alone.'" Tacoma's license to flood 8.8 acres of federal lands, the only license the project has ever had, expired in 1974 and the whole project is currently under consideration for a new license by the Federal Energy Regulatory Commission. Federal, state and local resource agencies, along with the Skokomish Tribe, conservation groups such as American Rivers, Mountaineers, and Seattle Audubon Society, and religious organizations such as Washington Association of Churches and the Church Council of Greater Seattle all oppose Tacoma's license application to continue diverting the River. These organizations and many others call for restoration of flows to the North Fork. In partnership with resource agencies, conservation groups, and local residents, the Skokomish Tribe is completing a plan for healing the Skokomish River. Restoration of substantial flows to the North Fork is a critical component. The Tribe recommends putting the water back in phases with monitoring and testing to develop a long-term plan. Their target, supported by scientific studies, is to restore up to 95% of average annual flows by the end of 30 years. Saving the Skokomish River depends on convincing the government that the public interest lies in returning the water to the River and restoring the watershed for everyone's benefit, rather than allowing the City of Tacoma, an hours drive away from the Skokomish River, to continue diverting its waters for their own profit. To help with the Skokomish River's "resurrection" write government officials. Tell them to act in the public interest by requiring Tacoma to return the North Fork to its riverbed. Inform them of the diverse groups that oppose continued diversion and the harm being done to the general public in the name of Tacoma's profits. Be sure to cite FERC Project #460, Cushman Hydroelectric Project. Write to: Washington State Governor Mike Lowry Tacoma Mayor Brian Ebersole Legislative Bldg. 747 Market St., Suite 1200 Olympia, WA 98504 Tacoma, WA 98402. Senator Patty Murray Elizabeth Moler, Chair U.S. Senate Federal Energy Regulatory Commission Washington, DC 20510 825 North Capitol St. NE, Room 3110 Washington, DC 20426. Representative Norm Dicks U.S. House of Representatives Washington, DC 20515 For more information or for a showing of the Skokomish Tribe's video about the watershed and their plans for restoration, contact: Victor Martino, Skokomish Tribe Project Manager 8424 NE Beck Road Bainbridge Island, WA 98110 Phone: (206) 842-5386 Fax: (206) 780-5332 Email: -=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=- To have a current Center For World Indigenous Studies Publication Catalogue sent to you via e-mail, send a request to jburrows@halcyon.com http://www.halcyon.com/FWDP/cwiscat.html Center For World Indigenous Studies P.O. Box 2574 Olympia, WA U.S.A. 98507-2574 BBS: 360-786-9629 FAX: 360-956-1087 OCR Provided by Caere Corporation's OmniPage Professional //////////////////////////////////////////////////////////////////////////// John Burrows, Executive Director jburrows@halcyon.com Center For World Indigenous Studies The Quarto Mundista BBS http://www.halcyon.com/FWDP/cwisinfo.html FidoNet 1:352/333 360-786-9629 --------- "RE: Campaign for Peace and Corn" --------- Date: Wed, 12 Jun 1996 09:12:48 -0400 (EDT) From: alarcold@acasun.eckerd.edu (Louis D. Alarcon) Subj: Campaign for Peace and Corn--Revised NCDM Action Alert (fwd) UUCP email Gary: I have received permission from Viviana of "moonlight" listed below to forward the enclosed message. Perhaps, you might consider including the message in an upcoming issue of the newsletter. Thank you. May peace, someday, be a part of all our lives. Louis Forwarded message: From: moonlight@igc.apc.org Organization: NATIONAL CENTER FOR DEMOCRACY Subj: Campaign for Peace and Corn--Revised NCDM Action Alert -------------- Enclosure number 1 ---------------- ACTION ALERT CAMPAIGN FOR PEACE AND CORN NATIONAL DAY OF PRAYER AND REFLECTION In the name of thousands of innocent men, women and children who are threatened by famine and war due to a severe militarization of their region as well as the 16 innocent people still imprisoned as alleged Zapatistas, the National Commission for Democracy has issued this action alert, a Campaign for Peace and Corn. Although the release of Javier Eloreaga Berdegue and Sebastian Entzin were victories for the movement for democracy, justice and liberty in Mexico, conditions in Chiapas are still very critical. Hunger in the state is reaching the level of famine. Approximately 27,000 men, women and children are starving. A minimum of 2,130 tons of corn and 375 tons of beans are required for the communities to stay alive until October when the next harvest comes in. This famine is part of the Mexican government's low-intensity war against the indigenous communities. The military's tactics in this war were recently documented by CONPAZ and include: + encircling the Zapatista centers of resistance with nearly 60,000 troops and hundreds of tanks and armaments + disappearing, imprisoning, torturing and murdering dozens of villagers + constructing booby traps around the villages and using attack dogs against the residents + promoting alcoholism and prostitution amongst the villagers + registering villagers' identities by recording their scars and other identifying marks + terrorizing children + spraying villagers fields with marijuana seeds + training and arming death squads and paramilitary groups The US government has helped with this campaign of terror by providing a vast array of military assistance to the Mexican government. Just in the last week the US government has announced commitments and proposals for giving the Mexican government: + 73 donated Huey helicopters, worth over $220 million, + two naval ships of the Knox class + $1 million for military training + $5 million for anti-drug trafficking training + $10 million for radios, night-vision equipment, uniforms, and intelligence monitoring and detection equipment As a result of these conditions and the imminent danger of renewed armed engagement, the EZLN has issued an international appeal for support for continuing the peace process. In response to this appeal the National Commission has launched the Campaign for Peace and Corn. To achieve peace, we must stop US military aid because without US military aid the Mexican government would not be able to maintain its militarization of Chiapas. We also must work to sustain the communities who struggle for peace with dignity and justice. The campaign consists of the following: 1) A letter-writing campaign to Warren Christopher at the State Department is being conducted throughout the month of June. We call upon people to hold educational events about this issue and to otherwise publicize in any way possible the growing militarization in Chiapas through aid from the US and the accompanying violations of human rights. Please call upon prominent national and local leaders to add their voices to this petition in order to demonstrate the concern for a continued peace process. 2) A National Day of Prayer and Reflection on June 30-July 1, 1996. We call upon churches, individuals committed to peace, and community leaders to participate in this Day in a public demonstration of support for Peace with Dignity in Chiapas and the end to the military and paramilitary operations. 3) Sending financial contributions to the Fund for Peace and Corn, established by the National Commission for Democracy in Mexico. The monies raised will go to the centers of resistance in Chiapas to assist the communities that are starving. We hope you share our great hope for peace in Mexico, and we urge you to do whatever you can to demonstrate this hope by your participation in this campaign. For more information, contact National Center for Democracy, Liberty and Justice 601 N. Cotton Street, #A103 El Paso, Texas 79902 phone/fax: (915) 532-8382 email: moonlight@igc.apc.org --------- "RE: Tuuwaqatsi" --------- Date: Mon, 3 Jun 1996 18:33:05 +0000 From: "David Yarrow" Subj: Tuuwaqatsi UUCP email close the circle ~ mend the hoop ~ weave the web Tuuwaqatsi by Thomas F. Tarbet 1988 (all rights reserved) When I first encountered traditional Hopi and listened to their history and prophecies, I felt as if I were witnessing the Crucifixion. I beheld destruction of something divine and essential to our lives, with the knowledge I was helping finance this unspeakable crime with my taxes. From then on I could not bear to hold a "regular" job, and gradually drifted into the service of the "black sheep" of Hotevilla -- outcasts even among other traditional Hopi. Many of them had been imprisoned without trial by the United States government, essentially for practicing their religion. I learned a Hopi priest was burned alive by a Catholic priest for the same reason three centuries earlier. I met a man who ran from Oraibi to Winslow and back in a single day -- a total of 130 miles -- to telegraph the Government that its agents were stripping everyone naked and throwing them into insecticide to rid them of lice. He sobbed like a baby when he told his story. Yet these are the ones who say we must "keep a song in our hearts" through such trials on behalf of Creator's Path, or we will be defeated and the world destroyed. Through my entire life, I never had such fun as when working with these "enemies of progress," traveling with them on speaking engagements and helping them communicate with the world, primarily by the prophesied means of "magic marks on cornhusk" -- free literature. The effect has been amazing, Without my asking, the written prophecies have been translated into German, Spanish and Japanese, still distributed free of charge. With great pleasure, I watched steadily increasing interest in their message. But from the time of my first encounter (1965) I have not seen a single sign of a genuine healing of damage done to the Hopi -- until recently. In June 1988 I was visited by Roy Steevenz and Pat Davis. Roy asked me to facilitate a meeting with traditional elders of Hotevilla concerning a spiritual mission to which he felt compelled. He also had in mind possibly of finding Hopis who might take interest in the way of healing based on ancient Oriental knowledge of the Unifying Principle, since their teachings are so similar. Roy and I made a trip to Hopiland late that summer. During our visit, Roy found the keenest interest to be on the part of Titus Oomayumptewa, whose recent tragic experience made him especially receptive. In his mid-eighties Titus had produced almost single-handedly one of the largest and healthiest fields of corn, until he was run over by a truck in 1987. For months he was artificially kept alive in a hospital. Carolyn Tawangyama -- a traditional grandmother who acts as a spiritual co-worker with Titus -- encouraged him to eat blue cornmeal, telling him "Don't leave us yet! We still need you!" She meant he was needed to help keep the escape route open for all humanity through the Day of Purification. Carolyn describes herself as "only a messenger" in a fight to the finish between the Path of Everlasting Life and the world's largest superpower, and -- by extension -- the military-industrial rampage against ancient indigenous cultures globally, oblivious of their vital function as bloodlines of earth. Her confidence unshakable, she simply says, "Truth can't be conquered." As "father" of the katsinas -- the influential spirit beings personified each year in the ceremonial cycle of the village -- Titus plays a major role. This year he leads the Niman ceremony, in which those katsinas return to their fall and winter home in the highest mountains in "Arizona" seventy miles to the southwest, temporarily called "San Francisco Peaks." Titus recovered, but could hardly walk, hear or speak. Most days were spent sitting alone in an empty house, dreaming of his great fields of happier years, while his family was away at paid jobs or school. Seeing his condition, and wishing to communicate with him, Roy had little choice but to demonstrate the healing he came to talk about. Soon Titus began to welcome Roy's visits, taking great interest in what he had to say about healing, and the role of food in the cycle of life. After changes in his "white man's food" diet and a week of daily massages, Titus began a remarkable recovery. Roy replaced the heavy cane Titus depended on, making him a lighter one, sort of a spirit staff, meant to be abandoned soon, and soon it was. Within a few months Titus was able to walk freely. Now he is actually able to work in his fields again. He kicks and punches the air and says "Look! I can fight!" His white hair is starting to grow in black. He even thinks of composing a song about his experience. And now when he sits alone he ponders the fact his people never got sick before eating "white man's food." Why it has taken a century for any Hopi to notice the connection is one of life's mysteries. Prior to recent forced acculturation, the Hopi had a completely macrobiotic culture. Corn is still their sacrament, given them by Creator to sustain them on their migrations when they first entered this world. Until very recently it was their primary food, along with squash, beans, and a variety of wild and cultivated vegetables, occasional meat hunted with bow or stick, and salt dug from the earth or brought from the Pacific coast in a ceremonial run no longer made today. Titus himself has long declared "corn has everlasting life." He also says Hopi were taught if they lived from what grows nearby they would stay healthy. In the past their only illnesses came from losing the connection with the spirit. "Miraculous" healings occurred as the lost connection was restored in thought and attitude. But today persistent illness is common. Despite their own teachings, only around 10 percent of Hopi still farm. Even Titus simply ate what came his way from his wage-earning offspring. Past attempts to rescue the Hopi from the effects of "white man's food" have ironically been rejected as outside interference. But Titus now tells others about his experience, and his enthusiasm has spread to a small number of villagers who might not otherwise have listened to a stranger. This response is completely unprecedented. For Hopi, the Path of Everlasting Life springs from their fields and gardens. Its restoration is a simple human act. If, as they say, "the teachings are in the corn," the true Hopi Way can be recovered by restoring corn. Carolyn says there is enough left of the vanishing ceremonial order for it to be revived, but this will not happen if their indigenous foods are neglected. It took tremendous misguided effort from outside Hopi culture to induce this neglect. One percent of that effort -- guided wisely -- could swing the balance once again toward the Path of Everlasting Life. But it will take persistence, as with the effort required to produce a tiny ember with a fire drill. Like that ember, if carefully nurtured, its effect could be very great. Otherwise it will die out. In order to nurture this new fire, Roy and Pat have established a project they call Tuuwaqatsi. Roy and I learned this Hopi word during our visit. In the course of his conversation with the Hotevilla elders, I listened carefully as something about "peace" was being translated into Hopi, for they actually have no word for peace. We think the word was tuuwaqatsi ("q" is a deep "k"). The first thing Titus thinks of when he hears that word is "praying all the time." As we were leaving Hopiland, we met a noted expert on the Hopi language, who explained the roots of the word are "sand" and "life." Since Hopi soil is mainly sand, tuuwa refers to all land, bringing forth qatsi, the life upon it, which the lives and prayers of all true Hopi, and all true humans, endlessly promote. To request a copy of The Essence of Hopi Prophecy and be on a mailing list for The Hopi Story: from the Beginning of Life to the Day of Purification,write to: Planting Stick Project Route 9 Box 78, Santa Fe, NM 87505 ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ for a green and peaceful planet for the Seventh Generation David Yarrow at Turtle EyeLand c/o Broeckx, P.O. Box 6034, Albany, NY 12206 dyarrow@igc.apc.org 518-426-0563 *~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~* Birth of the White Buffalo Calf lets us know we are at a crossroads -- either return to balance or face global disaster. It's our duty to return to sacred places and pray for world peace -- if we do not do this, our children will suffer. -- Chief Arvol Looking Horse, Lakota-Dakota-Nakota Nation 19th Generation Keeper of the Sacred White Buffalo Calf Pipe *~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~* ** WORLD PEACE AND PRAYER DAY ** JUNE 21, 1996 ** JOIN US IN PEACE ** *~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~* --------- "RE: Review: More Than Bows and Arrows" --------- Date: Sat, 15 Jun 1996 00:02:27 -0400 (EDT) From: Harder Bernie Subj: "More Than Bows and Arrows" Mailing List: NATIVELIT I finally had a chance to view this video available at powwows and Wood Knapp Video. It's narrated by Momaday and exceptional; it discusses the impact "Native American Indians...had [sic] on the development of both the United States and Canada," according to the description on the jacket, and it does that and more. I don't want to question its achievement in the least nor do I feel inclined to be critical, but I think it provides an important instance of something that has come up about Native Peoples being discussed in the past tense. The problem does not just appear on the jacket. I'm Bernie Harder, English Department Ext. 2291, mentioning this because it is so easy to slip into the past tense in English and thus distort the truth without intending it. For example, there is a statement in the film to the effect that "Indians regarded the Earth as their Mother." I hope that what I am trying to point to will be taken in a good way. It seems so natural to use the past tense without intending the implications, especially when one is using a lecture style. It's tricky, but we all need to be careful. I saw a t-shirt at a powwow worn proudly that said, "we have survived 500 years" and then below the picture, "we will survive 500 more." Good point, but I asked, "Only 500 more?" and got a confused, then understanding response. I might even change the first 500 to, maybe 500,000, but someone else might just want to stop the statements before the numbers. And others will say that anything said in English will get it wrong. And then I heard a grandfather warrior advise a chief, "Don't say too much. Don't say anything at all. Just go back to where we left off and start there. And you know where we left off." Another one kept telling us, "Whatever you do, make sure you keep laughing," and then get everybody laughing with him heartily in no time for a long time." I'm sure I got it wrong, too, and said too much but words are risky weapons: Earth is our Mother; we survive. --------- "RE: Poem: Names Unknown" --------- Date: 14 Jun 1996 11:19:05 -0700 From: "Cindi Page" Subj: Names Unknown FOR THOSE WITH NAMES UNKNOWN YOU CAME INTO MY DREAMS LAST NIGHT I SAW YOU KNEELING THERE YOUR HEAD IN HAND AND WEEPING MY HEART BROKE FOR YOUR DESPAIR YOU KNOW THAT THEY ARE ON THE WALL BUT YOU COULD NOT FIND OUT WHERE YOU NEVER KNEW THEIR REAL NAMES BUT THEY KNEW THAT YOU WERE THERE I SAW THREE MEN AROUND YOU AS YOU KNELT THERE ON THE GROUND THEY CAME TO GIVE YOU COMFORT THOUGH THEY DIDN'T MAKE A SOUND IF YOU GO TO THE WALL WITHOUT KNOWING A NAME AS MANY SEEM TO DO JUST COME TO THE WALL AND REMEMBER THEM AND THEY WILL COME TO YOU CINDI PAGE 3/9/93 --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 96/06/11 21:59 From: Debra F. Sanders (dfsanders@genie.geis.com) Subj: Verse: Hawai'ian Book of Days genie email A HAWAIIAN BOOK OF DAYS, week of June 23-29 IUNE (June) (Kaaona) 23 Joy is the visible expression of wonder. 24 True dreams are born of sea spray, of ehukai. 25 Cherish three things above all else: the life of the land, the well-being of the spirit, and the love of those friends who are dearest to us. 26 Be one with the winds, and give your spirit wings! 27 The gifted storyteller brings the past to life. 28 In the chant of the ages lies the secret heart of the people. 29 The mountains stand like sentinels above my valley. (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, 20 June 96 08:00 -0500 From: Janet Smith (Evening Star) (jans@genie.com) Subj: Upcoming conferences and powwows not previously posted to Mailing Lists NATCHAT or NATIVE-L genie email From: stephienix@aol.com Subj: Native Americas International Film Exposition (Santa Fe, NM, 8/96) First Annual Native Americas International Film Exposition (NAIFE) that will be held in Santa Fe, NM, August 9 - 15, 1996. The deadline on entries for submission is June 15, 1996. The expo is a week-long festival of competitive screenings, curated films, and workshops whose primary goal is to foster the making of film, video, and new media by, about, and with indigenous peoples of the Western Hemisphere. The Festival will be a platform for native filmmakers and others from North, Central and South America to showcase their work and develop their skills as artists and storytellers. Categories include: Dramatic Feature, Documentary Feature, Dramatic Short, Documentary Short, Experimental/Animation, New Technologies, Film & Video For more info. and/or specifics on entries, contact: NAIFE P.O. Box 2023 Santa Fe, NM 87504-2023 Tel: (505) 988-5507 Fax: (505) 988-5652 E-Mail: <> ------------------------------------ ==================================== From: frosty.deere@igloo.magicnet.com (FROSTY DEERE) Subj: Mohawk Pow-wow (Kahnawake, 13-14 July) The Mohawks of Kahnawake will be holding its Pow-wow on July 13 and 14, 1996. We are only 10km from the center of Montreal. No drugs or alcohol are permitted. Price (Not known yet) Food, dancing, drums, crafts and fun. Loads of parking space. Make sure you get a Buffalo Burger or Fresh Micmac Salmon. Everyone is welcome and bring a camera and extra film. No pictures of the Grand Opening. And Men, please remove your hats during a Grand Opening. I will post more info about who are the Drums and Singers... Sken:nen ------------------------------------ ==================================== From: br975@FreeNet.Carleton.CA (John S. Brack) Subj: Odawa Native Friendship Centre's Grand Opening ODAWA NATIVE FRIENDSHIP CENTRE GRAND OPENING Friday, June 21, 1996-National Aboriginal Day ___________________________________________________________ The Odawa Native Friendship Centre - a centre serving the urban Aboriginal community has moved to a "bigger, better" location at 12 Stirling Ave.(corner of Scott St.), Ottawa, Ontario. Come and join us on Friday, June 21st., 1996 for our GRAND OPENING. The Centre has many events planned to make this day, and the first ever National Aboriginal Day, a day to remember! Everyone is invited to join in celebrating the accomplishments and future of this valuable community and cultural resource centre. * Learn About The Centre * Learn About The Programs * Tour The Facilities * Enjoy Native Foods * Native Arts & Crafts * Children's activities * Meet With Aboriginal * Quilting Businesses The Friendship Centre Welcomes You On National Aboriginal Day To Celebrate The New Centre From 9 AM to 9 PM With: * "Presentations on the Centre" every hour from 9 am to 8 pm (15 min.) * "Guided tours" of the Centre at 20 minutes past the hour all day (except 10:20 during the Ribbon Cutting) * "Native Dancing and Drumming" at 40 minutes past the hour all day (except 10:40 during the Ribbon Cutting) * "Official Ribbon Cutting" Ceremony at 10:20 am starting with a traditional "Circle & Opening Prayer" * Enjoy Traditional Native Foods For Just $5.00 (Served All Day) * Help Create The Friendship Centre Quilt For Just $5.00 A Square For more information, please contact the Friendship Centre at (613)722-3811. Aboriginal Businesses are invited to contact Percy Barnaby at (613)837-0926 * "Bring A Friend To The Friendship Centre" * ------------------------------------ ==================================== From: Robert Sink Subj: World Peace & Prayer Day (NYC) SACRED PIPE CEREMONY IN CENTRAL PARK, NEW YORK CITY Clyde Hall, a traditional pipe carrier of the Shoshone-Bannock nations has called for a Sacred Pipe Ceremony in Strawberry Fields in Central Park, New York City, on Friday June 21st at 6:30 PM. We will be meeting in Strawberry Fields, just north of the Imagine Circle, which is just past the entrance at 72nd and Central Park West. The intention is to join with the thousands at Devils Butte, Montana and with others over the world to support the vision of Arvol Looking Horse: "I, Arvol Looking Horse, 19th Generation Keeper of the Sacred White Buffalo Calf Pipe for the Lakota, Dakota, Nakota Nation ask that all nations upon Mother Earth declare June 21, 1996 World Peace and Prayer Day. According to the spiritual leaders and Elders who gathered at the United Nations to present their prophecies and again at Six Nations, Canada, the "signs" of Indigenous people prophesies tell us it is time to begin mending the Sacred Hoop and begin global healing by working towards world peace and harmony.... We are told there is a sacred site every hundred miles around Mother Earth. We ask all people to return to these places and pray from their hearts with us." ------------------------------------ ==================================== From: Pablo Bellon Subj: World Food Summit - Videoconference (fwd) FYI ---------- Forwarded message ---------- Date: Thu, 13 Jun 1996 16:22:30 +500 From: THOMAS WILLIS OF CTDE Subj: World Food Summit - Videoconference Announcement of satellite videoconference from USDA's Farm Service Agency: On June 24-25, 1996, a public forum will be held at Michigan State University s Student Union Ballroom in East Lansing, Michigan. The theme of the forum is The U.S. and Canada s Contribution to World Food Security. The forum will provide an opportunity for invited speakers and the general public to comment on the draft U.S.-Canadian paper and draft policy statement and plan of action for the World Food Summit, set for Nov. 13-17, 1996, in Rome, Italy. The World Food Summit is aimed at seeking renewed commitment from world leaders to eradicate hunger and malnutrition and achieve food security for all through concerted policies and actions at the global, regional, and national levels. The Food and Agriculture Organization (FAO) of the United Nations is convening the Summit. A panel of senior U.S. and Canadian government officials will hear presentations from distinguished specialists from both countries on the following topics: 1) developing a political, social, and economic environment that enhances food security; 2) fostering sustainable domestic food system capacity; 3) improving food access to poor and vulnerable groups; 4) implementing freer international trade; and 5) mobilizing international efforts for monitoring and improving the food situation in low-income countries. The forum is open to the public and there will be opportunity for questions from the audience and from viewers watching the proceedings via satellite broadcast. Satellite coordinates are: KU Band Satellite - Galaxy 4 (K4), Located at 99 Degrees West; Transponder 21 (Horizontal); Downlink Frequency: 12110 MegaHertz; Audio Subcarriers: 6.2 and 6.8 MegaHertz. The toll-free number is 1-800-432-4417. The forum will be from 2:30-5:30 p.m. on Monday, June 24, and from 8:30 a.m.-1:00 p.m. on Tuesday, June 25. To obtain a copy of the draft U.S.-Canadian paper or to get further information about the World Food Summit and the upcoming forum, you may access the World Food Summit Home Page (http://ffas.usda.gov/ffas/food_summit/summit.html) or you may call or write to the Office of the U.S. National Secretary for the World Food Summit, USDA/Foreign Agricultural Service, Room 3008-South Building, AgBox 1081, Washington, DC 20250-1081, telephone (202) 690-0776, fax (202) 720-6103. The draft U.S.- Canadian paper will be available for review after June 11. The draft policy statement and plan of action may be obtained through the World Food Summit Home Page or by calling FAO s North American Liaison Office at (202) 653-2400. Sincerely, Avram Buzz Guroff U.S. National Secretary to the World Food Summit ------------------------------------ ==================================== Date: Wed, 19 Jun 1996 20:39:48 -0700 (PDT) From: llacey@ra.isisnet.com (Laurie Lacey) Subj: Ktaqmkuk Mi'kmaq Gathering Mailing List: NativeWeb Hi, Just wanted to pass this along: Come to the Eastern Door for the first Ktaqmkuk Mi'kmaq Pow Wow and Traditional Medicine and Healing Conference. The conference is July 3-5, followed by the Pow Wow July 5-7. This is probably the first ever such gathering to be held in Newfoundland, the eastern door to the continent. It should be a wonderful experience. The gathering is being hosted by the Newfoundland Mi'kmaq Nation, and is taking place at Conne River, Bay D'Espoir, NFLD. A contact number is 1-709-882-2710, or Faculty of Medicine, Memorial University, 1-709-737-6592 (also 6399). My best regards, Laurie Laurie Lacey llacey@isisnet.com Wild World of Plants Newsletter/homepage http://fox.nstn.ca/~trogers/plants/ "Life is like a comet streaking through space." ------------------------------------ ==================================== Date: 18 Jun 1996 16:28:15 GMT From: Donald Zhang Osborn Newsgroups: alt.native,alt.religion,soc.culture.native,talk.religion.misc Subj: World Peace & Prayer Day (6/21)- Cahokia Mounds, IL (nr St. Louis) Baha'is in the St.Louis area are praying at Cahokia Mounds in Illinois on this day at 11:00 a.m. Central time. Please join us. ++++++++++++++++++++++++++++++++++++++++++++++++++++++ Jane Schulz Beasley jbeasley@mail.win.org "The source of learning is the knowledge of God, exalted be His Glory, and this cannot be attained save through the knowledge of His Divine Manifestation." --Baha'u'llah ++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Following the 1994 birth of the White Buffalo Calf, in accordance with their Traditions, Native Americans have called for ceremonies of unity around the world on June 21, 1996. Many thousands of groups, churches, temples, synagogues, religious organizations and other spiritually minded groups are planning to join in this worldwide time of prayer. Arvol Looking Horse, the 19th Generation Keeper of the Sacred White Buffalo Calf Pipe for the Lakota-Dakota-Nakota Nation, has asked all peoples and all nations to declare June 21, 1996 as World Peace and Prayer Day. Mr. Looking Horse has written: "Our prophecies are clear.... it is time to mend the Sacred Hoop of life on our Earth Mother.... It is our duty to journey to the sacred places of the world and pray for world peace. If we do not do this our children will suffer." "It has been decided... that June 21, 1996 is the time to pray for world peace and harmony. Many indigenous peoples of Turtle Island (North America), will begin their spiritual journey for this important ceremony weeks ahead of time, on May 1, on horseback, riding from Wahpeton, Saskatchewan, Canada. They will ride to Grey Horn Butte in the Black Hills of Wyoming, arriving by June 21. At this ancient sacred site the Indigenous Peoples will pray with the Keepers of the Sacred Bundles to begin the restoration of peace, balance, and respect." "There are sacred places all over the earth. We ask all people of all faiths to return to these Sacred Places and pray with us according to the traditions of their hearts. We ask all peoples to organize their ceremonies at their sacred sites so they will be praying at the same time as we are from ours. Our ceremony will begin at 10 AM, in the Mountain Time Zone." - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - ------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Marie Fouche, John H. Burrows, Janet Smith, Debra Sanders, Joe Campagna, Louis D. Alarcon, David Yarrow, Harder Bernie, Cindi Page, Karen J Gould, Blackhawk via Sandi, Sandy(ICWA Alert), Peter Guanikeyu Torres -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 20 June 96 08:00 -0500 From: Janet Smith (Evening Star) (jans@genie.com) Subj: Upcoming conferences and powwows already posted to Mailing Lists NATCHAT or NATIVE-L genie email From: pablo@abenaki.tribal.org (Pablo Lonesome Wolf) Subj: World Prayer and Unity Day (21 June, Old Lyme, Connecticut) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Everyone is invited Old Lyme, Connecticut to share the ceremony marking the World Prayer and Unity Day called for by Arvol Looking Horse. Our group will begin gathering at 11 AM at the Old Lyme Congregational Church, Exit 70 off Interstate 95. We will move from there to a sacred spot where we will share prayer and thoughts about and for our fellow man, Mother Earth, and the possibility of future generations. Our group is composed of Native Americans, Members of Habitat for Humanity, Members of the Cheyenne River exchange group, church members, non church members, black people, white people, US Citizens and non citizens. If fact most everyone but you! We need you there, too! For further info call 860-669-1559. Pablo Lonesome Wolf Cowasuck Band of the Abenaki ------------------------------------ ==================================== Date: Wed, 19 Jun 1996 15:23:34 -0400 From: souljny@aol.com Subj: Pow Wow on the Hudson (4-6 July, Yonkers, New York) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Pow Wow on the Hudson July 4, 5, 6 presented by the Native American Warrior Society at the Yonkers RailRoad Station Grounds Ceremonial Chief: Little Fox Lead Dancers: Chief Little Hawk, Tara, Morning Star Fox, Donna Fox, Loving Spirit and WithinTheCircle Dancers, Marty "Big" Bear North Eastern Drummers Major Deegan to Yonkers Ave. Take Yonkers Ave. West until you can go no further. Make a Right. Keep going until you see Riverfest on your left - the grounds are behind the railroad station on the banks of the Hudson River. if you need further directions, please e-mail me! hope to see you there! Sandi Souljny@aol.com --------- "RE: ICWA Alert" --------- Date: Thu, 13 Jun 1996 23:40:29 -0600 From: karenjg@gnn.com (Karen J Gould) Subj: ICWA alert 6/13/96 Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) YIKES!! This almost slipped by me! Nothing was supposed to happen in the Senate for several weeks, but a letter made me check out what was going on - Good thing! I'm going out of town tomorrow on my own adoption search, but meanwhile, here's the info I have so far today: The "Adoption Promotion and Stability Act" passed by the house as HR-3286 was first referred to the Senate Finance Committee, which handles most tax (and tax credit) matters. (The Senate version doesn't have a number yet.) The Finance Committee reported it out and referred it to the Senate Committee on Indian Affairs yesterday. The Committee on Indian Affairs has scheduled "mark-up" for June 19. This is when the committee members (may) make suggestions for changes. Then, if changes are suggested, hearings may be held on the proposed changes, (provided the majority votes for the hearings) or, the Bill could be sent directly to the full Senate for a vote. If no changes are made from what the House passed, that's the end of it - it goes to the President for his signature or veto. If changes are made, the House and Senate have to "reconcile" the two bills, then vote on the "reconciliation bill." Listed below are the members of this committee with whatever contact info I was able to find on them. (Note: All the Senate members have a Senate staff generated "webpage." I have noted those that have made their own homepages, since I think this indicates a willingness to accept the internet as a valid contact method. The rest (especially the ones without even an email address) are likely to be technological Luddites. It might be best to call or write snail mail to those Senators.) Also, those with "homepages on graphic steroids" obviously don't understand the internet culture very well. They take about an hour to load (ok, an exaggeration). The snail mail address for ALL Senators is now: The Honorable ___________________ or Office of Senator _____________ United States Senate Washington, D.C. 20510 The receptionist of the Senate tells me that the postal carriers prefer to deliver by name, since a transposed number or the wrong building could get a letter, ahem, lost. Rather than give you the URLs of all of these homepages and websites, here is the URL of the page that links to ALL Senators webpages, (Senators are listed alphabetically) whether maintained by the Senate staff or the members themselves: http://www.senate.gov/senator/members.html If you're not sure who your senators are - well, first of all, shame on you - but anyway, here's the URL of the page that lists Senators by State: http://www.senate.gov/senator/state.html THE SENATE COMMITTEE ON INDIAN AFFAIRS: 202-224-2251 838 Hart Senate Office Bldg Washington, DC 20510-6450 Staff member contact: Phil Baker-Shemk Committee Members: REPUBLICANS********************************************************* John McCain, Arizona, Chairman 202-224-2235 E-mail: senator_mccain@mccain.senate.gov Frank H. Murkowski, Alaska - (202) 224-6665 FAX (202) 224-5301 (has homepage on graphic steroids) Email: email@murkowski.senate.gov Slade Gorton, Washington (202) 224-3441 (202) 224-9393 (fax) (has homepage) Email: senator_gorton@gorton.senate.gov Pete V. Domenici, New Mexico (202) 224-6621 E-mail: senator_domenici@domenici.senate.gov Nancy Landon Kassebaum, Kansas (202)-224-4774 Email: n/a Don Nickles, Oklahoma - (202) 224 5754 (has homepage) Email: senator@nickles.senate.gov Ben Nighthorse Campbell, Colorado (202) 224-5852 Email: n/a Craig Thomas, Wyoming (202) 224-6441 (has homepage) Email: craig@thomas.senate.gov Orrin G. Hatch, Utah - (202) 224-5251 Email: Senator_Hatch@Hatch.senate.gov DEMOCRATS******************************************************** Daniel K. Inouye, Hawaii 202-224-3934 (has homepage on graphic steroids) senator@inouye.senate.gov Kent Conrad, North Dakota - (202) 224-2043 FAX: (202) 224-7776 (has rudimentary homepage) Email: senator@conrad.senate.gov Harry Reid, Nevada (202) 224-3542 Email: senator_reid@reid.senate.gov Paul Simon, Illinois (202) 224-2152 (voice) (202) 224-5469 (TTY) (has homepage) Email: senator@simon.senate.gov Daniel K. Akaka, Hawaii (202) 224-6361 Email: n/a Paul Wellstone, Minnesota (202) 224-5641 (has homepage) Email: senator@wellstone.senate.gov Byron L. Dorgan, North Dakota (202) 224-2551 Email: senator@dorgan.senate.gov If any of these people are your Senators, I urge you to write or call them about the amendment to the ICWA contained in the Adoption tax credit bill. (You may have to "educate" them about the House version - the person I spoke with in McCains office was not familiar with it, because Sen. McCain has introduced his own adoption bill, and of course, his staff was focused on that, rather than what the House is doing.) Here's a sample of some points you can make if you write or call: ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ HR 3286 - the "Adoption Promotion and Stability Act" which was passed by the House on May 10, 1996, has been forwarded to the Senate Committee on Indian Affairs, of which you are a member. I wish to draw your attention to "Title 3" of that act. While I believe that the adoption tax credit is a good idea, "Title 3" amends the Indian Child Welfare Act of 1978 in a way that weakens that very good legislation severely. There have been instances of abuse of the ICWA, we all agree. But the amendment placed in the Adoption Promotion and Stability Act does not address the main cause of those abuses - lawyer and agency misconduct. What it actually does is permit state courts to decide who is and who is not a member of the sovereign Native Nations of this continent. Can you imagine telling Canada what the qualifications of Canadian citizenship are? "Title 3" is a cynical attempt to "get around" the much-needed protection of the Indian Child Welfare Act, and I urge you to remove it from this bill before you report it out of your committee. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Hope you all can take some time and write or call the members of the Senate Committee on Indian Affairs about this important issue. Karen P.S. If you're not sure what the I.C.W.A is all about, or what the amendment is, email me at karenjg@gnn.com and I'll send you some background info. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - Comments from NativeNet listowner, Gary Trujillo (gst@gnosys.svle.ma.us): I have just created an index to the articles that have been posted to the NATIVE-L list on the subject. You can access that index at: http://bioc09.uthscsa.edu/natnet/archive/nl/icwa.html --------- "RE: Oneida Hearing in Federal Court" --------- Date: Wed, 12 Jun 1996 21:47:59 -0400 From: wasicuwin@aol.com Subj: Oneida hearing in Federal District Court Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) In May of 1995 a group of about 150 traditional Oneida held a "Walk for Democracy" to protest what they felt were the dictatorial practices of tribal chairman, Ray Halbritter. Following this all Oneida who had participated in this event were deprived of their tribal privileges, including the right to be on tribal land and participate in tribal events. This also bars them from their participation in the longhouse ceremonies which are the center of Haudenosaunee life. Marchers who were employees of the tribe were fired and some of them have their pensions tied up so funds are not accessible. Many are managing on donations of food and clothing, some of which is coming from other tribes. Other Oneida are concerned about them but fear speaking out publicly because they are intimidated by Halbritter' and fear losing their tribal rights. The root of this problem, according to Wolf clan mother Maisie Shenendoah, lies in Mr. Halbritter's unwillingness to listen to the people. He has made many decisions unilaterally including some that place the Oneida land claims at risk. Maisie Shenendoah was the clan mother who first appointed Mr. Halbritter as the Wolf clan representative many years ago and his appointment was subsequently sanctioned by the Haudenosaunee Grand Council at Onondaga. He and two other appointed leaders represented the Oneida. The other two representatives passed on, leaving Mr. Halbritter in a leadership position. As clan mother, Maisie Shenendoah followed traditional practice and warned Mr. Halbritter three times that he was not living up to the expectations of his people. She then removed him from his leadership role. This was recognized by the Grand Council. It was not, however, recognized by the Federal and New York State governments who continue to deal with Mr. Halbritter. On February 13, 1996 the Center for Constitutional Rights assisted these Oneida in bringing a suit against the federal government for not recognizing the Oneida's traditional method of self-government. The injunction reads in part: The traditional Oneida leaders file a suit in District Federal Court in Syracuse NY seeking an injunction ordering the Department of the Interior to recognize the removal of Mr. Halbritter as leader of the Oneida Nation. A hearing is scheduled for June 17, 1996 at the District Federal Court building on Clinton Street in Syracuse NY at 10 o'clock am. Supporters who are able to attend are requested to wear purple ribbons so that the court will recognize the numbers of people concerned. Perhaps the wearing of purple ribbons that day in other areas might help to create more awareness of this situation. Letters to President Clinton, Governor George Pataki, and BIA officials would be beneficial. May I remind people that in the Fort Laramie treaty of 1868 between the U.S. government and the Sioux-Brule, Oglala, Miniconjou, Yankton, Hunkpapa, Blackfeet, Cuthead, Two Kettle, Sans Arcs, Santee and Arapahoe, Article 12 clearly states that no treaty for the subsequent cessation of any land shall be valid unless signed by at least three fourths of the adult males occupying or interested in the same... In the 1882-3 Treaty with the Sioux, this provision was totally ignored, the treaty was signed by people who were not the appropriate representatives and the Sioux lost enormous amounts of their land including their venerated Black Hills. The Supreme Court has ruled that the U.S owes a monumental payment for this land which the Sioux peoples have not accepted because the "land is not for sale" but which would add considerably to our national debt if they did. Donations of food, clothing, and household goods are also needed by those Oneidas who have been fired from their tribal jobs and who have remained unemployed for over a year. Items may be sent to Oneidas for Democracy c/o Maisie Shenendoah; Box 9; Indian Territory; Oneida NY 13421 Sken:nen kenhak, Sandy - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - Comments from NativeNet listowner, Gary Trujillo (gst@gnosys.svle.ma.us): Stories of this sort seem to be becoming a common theme on this list, from New York to Minnesota to Michigan. But these incidents are not confined to the United States. On Monday evening's nightly news broadcast from the Canadian Broadcasting Corporation ("The World at Six"), there was a report that what sound like similar conflicts are taking place all across Canada. Apparently, there are many who are calling into question the "Chief and Council" system, brought into being under the Indian Act, and formalized in the 1930s and 40s. The report mentioned that some bands are returning to an older more traditional system in which each family is represented, rather than having a hierarchical kind of European-style government. (The report profiled the Dahl (sp?) Band in Kenora, Ontario, where they said the Chief and his staff has been locked out of their offices for some time. The Department of Indian Affairs, however, has not intervened in favor of either government, saying that they have to work matters out by themselves.) Perhaps someone who is more familiar with the details or the general pattern of these situations could make reports on how things are playing out. --------- "RE: Warrior Society Letter" --------- Date: Wed, 19 Jun 1996 16:02:36 -0400 From: souljny@aol.com Subj: Warrior Society Letter Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) I have been asked to forward this letter, from Chief BlackHawk Sancarlos, to the list. Thank you all for taking the time to read it. -Sandi 6/10/96 AN OPEN LETTER TO ALL MY BROTHERS AND SISTERS I AM CHIEF BLACKHAWK SANCARLOS. Some of you may know of me. Some of you may not. But after this letter, you will know something of me. I am very sad to inform you that I have recently become a victim of slander. There is a radio station, which broadcasts in the tri-state area called WBAI. On this station there is a native oriented talk show on Monday nights, from 9:00pm to 10:00pm. Raven, the gentleman who hosts the show, took this opportunity not to educate the listeners but to attack me verbally. Raven stated that he had been sent one of my "Pow Wow on the Hudson" flyers. He stated that he had never heard of BLACKHAWK. (Let me say his memory is short). He attacked me on the air during the winter months because I stood in the way of his friend doing a Native American dance festival show. The attack on Monday the 3rd was an underhanded payback for my "meddling". Let me say now, I have been called the Chief of Chiefs. This is an HONORARY TITLE, given to me by the clanmothers of multiple tribes. I myself choose not to use this title, because I in no way or form wish to dishonor ANY of the many great chiefs who lead their people. Let me say again, the title Chief of Chiefs is an honorary title. It was bestowed upon me by the Clan Mothers. I did not choose it for myself. They chose this title due to my history in the fight for our people. While fighting the injustice to the American Indian, I have had many threats, as well as real dangers. At one point, my home in the state of Washington was wired with dynamite, and my home in upstate New York had been burned to the ground. We were also burned out of a home in Westchester. All while fighting for the Indian people. as well as others who have been injusticed. After 62 years of struggle, I see no reason someone not connected to our Bond should have a problem with an honorary title bestowed upon me by the clanmothers of MULTIPLE tribal groups. While on the radio program, Raven offered to debate me. I say that if he (Raven) had truly wished for an honest debate, instead of attacking me, and everything I stand for, why did he not call me? My phone number was there in bold type next to my name on the flyer! It is obvious to me, and should be to everyone, that his only goal was to cast doubt, and cause people to avoid The Warrior Society's Pow Wow on the Hudson, which is July 4th, 5th, 6th in the City of Yonkers. Let me take a moment to tell you about the Warrior Society. The Warrior Society began in 1951, in Korea actually. There were 4 founding members. I am one of them. The aim of the Warrior Society is, and always will be, to keep our young proud of who and what they are. No matter the shade of their skin. To protect our Elders, honor them, and learn from them. To be able to carry the history by word to our own old age, and pass it on to the young with the same words we were told. To study to become the best in any field we choose. To carry our self in a way that when people see one Indian, they know they would be proud to meet us all. TO NOT SPEAK ILL OF ANY BROTHER OR SISTER. To respect those of other Nations and never cause another to be weakened. We answer the call to come to any justified aide as best we can. Raven stated he knows all of the Counsels and all of the Chiefs and Societies. I don't know about Central America, but here, All Societies Were Secret and Most Still Are. I have been Indian in this land for 62 years. I've lived at Nation House, and Owl Head and I DO NOT KNOW ALL. I thought only the Life Giver knew all. I have used this format because I want all Natives to know that I still live, that I was Indian when it wasn't "cool". I did not become Indian after "Dances with Wolves". I have a Wolf, he is my friend, and he lives in my home, and I dance with him everyday. Brothers and Sisters, in a time where the American Indian is hardly respected enough, and many of us are still living in poverty conditions on Reservations, it is truly not a time for fighting among us. In my eyes, our people have always been proud, honorable, and honest. As the true guardians of the Earth Mother, and Keepers of the Traditions of old, I ask that we stand together, to send a message to those who would cause us to quarrel. Be they White, Black, Yellow or Red. To send this message, we must only do what is right. JUDGE FOR OURSELVES, AND NOT LISTEN TO THE WORDS OF OTHERS WITHOUT REASON. Come, know me for yourselves, and then decide whether you wish to take the side of Raven. I only ask for Honesty, and the chance to show those who don't know me, who I am. I Am Also Known as Indio, to those who are old enough to remember, I am one of the Highest Ranking Martial Artists in the World. I am FULL BLOODED INDIAN. My mother is Mohawk, and my father is Apache. With courtesy and respect, Chief BlackHawk Sancarlos Raven has an open invitation to meet me and know me better at the Pow Wow on the Hudson. For information on The Pow Wow on the Hudson, The Native American Warrior Society, and/or the events discussed above, contact either: Chief BlackHawk Sancarlos, 3330 Gunther Ave., Bronx, NY 10469 718/665-5560 or Daniel WhiteWolf - oldlion@tribeca.ios.com or 718/848-1477 --------- "RE: Taino Sacred Objects" --------- Date: Fri, 31 May 1996 18:02:54 -0700 From: torresp@algorithms.com (Peter Guanikeyu Torres) Subj: Our Taino Sacred Objects are being sold Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Taino Repatriation Committee Members Needed ------------------------------------------- Our Taino Indigenous Nations Sacred Objects are being sold at auctions, yet we can not stop them, because of a loophole in the law of not being BIA officially recognized. We are now starting up a fight to stop these people from selling our Sacred things. We need the help of our all Native American Nations to stop this from happening. Can anyone help us Tainos the First Americans of the invasion of Oct 12, 1492. Your fight is our fight, our fight is your fight! Now we Taino's need your brotherly support. Our Southern Coliri (Hummingbird) is calling to his brother the Guaraguao (Great Redhawk) and the Spotted Eagle) its brothers to the north. Our Mayohuacan Drum of the South beats for the union of the Sacred Buffalo Drum. The Longhouse of the Wolf Clan hear our cries, the cries of the 6 Million Taino ancestors the victims of Columbus! "AJI AYA BOMBE!" (Better dead than a slave) Great War Chief Guarionex November 1511 PLEASE PASS THIS MESSAGE ON TO ANYONE THAT CAN HELP OUR SACRED CAUSE -------------------------------------------------------------------- Fraternally yours Chief Peter Guanikeyu Torres Taino Tribal Council Southern Jersey Taino Tribe of Jatibonuco Taino Indigenous Nation of the Caribbean & Florida http://www.hartford-hwp.com/taino/ The Taino Inter-Tribal Council Inc. U.S. Regional Office 527 Mulberry Street Millville, New Jersey 08332 Voice: 609-825-7776 Fax: 609-825-7922 Southern Jersey Taino Jatibonuco Tribe The Caney Medicine Longhouse Mr. Frank WhiteEagle Voice: 718-854-2943 The Taino Tribal Council Southern Jersey Tribe of Jatibonuco Vineland, New Jersey The Taino Tribal Council Southern Florida Tribe of Timucua Tampa St. Pete, Florida