_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 04, ISSUE 026 O o o o o O __/_ / ) (___/ / ( (___, 29 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 MINN-IND, NATCHAT & NATIVE-L listservers; UUCP & Genie email; Newsgroups: rec.arts.books.reviews,rec.arts.books, alt.books.reviews,rec.arts.mystery,bit.listserv.dorothyl,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. "Because we are old, it may be thought that the memory of things may be lost with us who have not, like you, the art of preserving it by committing all transactions to writing." "We nevertheless have methods of transmitting from father to son an account of all these things. You will find the remembrance of them is faithfully preserved, and our succeeding generations are made acquainted with what has passed, that it may not be forgot as long as the earth remains." __ Kanickhungo, Treaty negotiations with Six Nations +- -- -- -- -- -- -- -- -- -- -- -+ | 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 am very disappointed, but not terribly surprised. I would like to believe that only the Atlanta news media is myopic, but I know this is not so. My wife and I were in other states and cities during the Prayer Day called by Arvol Looking Horse, and had access to local media throughout our travels. Not once did I see or hear what the People at this and similar, related gatherings were doing. Not once did I hear or see any indication these People all gathered to Pray for mankind and our Mother, the Earth, might be of interest. The day has come and gone and the silence hangs heavy. The ones who needed to hear did not. They never have. They will, but it won't matter any more. 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 Has Been Moved - Conferences and Powwows - online - Navajo-Hopi Land Dispute Update - Leech Lake Election Results - Canada Locks Out Aboriginal Peoples- Challenge - Journey of Healing and Learning - Economic Boycott of Indian Territories - Dictator Falls in Chippewa Country - PBI Reports/June 1996 - Letter from Buffalo NY Jail - Ingram Mooto Project Update - Review: The Fire Carrier - Poem: Mother Earth's Daughter - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Peltier Has Been Moved" --------- Date: Sat, 22 Jun 96 08:05:11 GMT Subj: Peltier has been moved From: jonto@falcon.cc.ukans.edu (jonto) Newsgroups: alt.native,soc.culture.native Leonard Peltier has been transferred back to Leavenworth temporarily. He still requires more surgery on his jaw, but he asked for this move so that he could work out again and regain some strength before going under the knife again. Although he hasn't been allowed to get any exercise since February, he is doing very well medically and is looking forward to playing handball with his friends. The LPDC requests that supporters send letters and cards of encouragement and money orders to Leonard while he is in Leavenworth. His address there is Leonard Peltier, 89637-132, Box 1000, LVN KS, 66048. Also, if anyone has had trouble getting a hold of the LPDC, please let them know. Oddly enough, with the Freedom Forum in D.C. only days away, their phones have stopped working reliably and they are having trouble getting onto the internet. Strange coincidence? Perhaps. In any case, if you find you are unable to get through to them, either drop them a line or send me some e-mail detailing the time you called and the trouble you had getting through. And finally, are federal agents just born ass holes or is it something they learn in their training? Keep hope and stay active, Todd Hiatt --------- "RE: Navajo-Hopi Land Dispute Update" --------- Date: Thu, 20 Jun 1996 22:05:47 -0700 (MST) From: dh88691@goodnet.com (Jon Norstog) Subj: Navajo-Hopi "Land Dispute" Update June 20, 1996 FIRST A FEW CORRECTIONS TO MY LAST UPDATE(5/27/96) I got a call from David Brugge a few days after putting up the last UPDATE. He wanted to know what had happened out on the land, but he also told me that the Yei had appeared twice before this century, once during the 1950's and once in the 1930's, both times during a bad drought and both times in remote areas of the rez, and both times to women elderlies. This is the first time there has been so much publicity, though. The police deployment at Benally's place was along the ridge west (not east) of the Anaa Mae Camp. After reading "The Truth About Big Mountain" - Mr. Havens himself admitted I wasn't quite as big a liar as everyone else! - I asked Roman if what I had been told was true, that Sara Begay had given Chairman Secakuku a "piece of her mind." He said, no, that Chairman Secakuku visited to pay his respects and pray, and that they had a good talk with no harsh words. Roman went back out there this afternoon for an all-night ceremony. I asked him if it was going to be NAC, he said no it was in a hogan. They built a new male hogan there this last week. He said that Mr. Secakuku gave on-the-spot approval to Sara Begay's request to build the hogan. The papers were filed afterward, maybe while construction was going on. There has been a little new construction on HPL since the mediation started, but none of it took less than eight or nine months for approval, there was an incredible amount of paperwork, and some people's construction was denied after first being approved. I wrote it up at the time. Sara Begay's hogan happened they way things should happen. There was a face to face meeting, people respected each other, and respect was shown for Navajo religion. Maybe there will be more of this kind of relations in the future and less of the other kind. A Little More on the Roadblock A day or two after the last UPDATE, I called Joe Lodge at the U.S. Attorney's Office in Phoenix to ask if they were "in the loop" on the blockade. He said the federal end of that was handled by the Interior Solicitor's Office in Phoenix. "Is that Dan Jackson?" I asked. When mr. Lodge said yes, we talked a little and he then said words to the effect that 'Dan keeps us very well informed' I asked what he knew about a TAC squad deployment, Mr. Lodge said that they had not been informed about anything like that, but that they would not necessarily be told; further, that an Indian Nation's police tactics were its own business as a sovereign government. The U.S. Attorney has two jobs: one is to look for crime and prosecute it, successfully if possible. The other is to protect civil rights. From what Mr. Lodge was telling me, the blockade was planned and coordinated elsewhere - at Hopi? or at the Phoenix Area Office? The Hopi and BIA police avoided direct involvement by the U.S. Attorney by not charging anyone with federal crimes. They also demonstrated their ability to mount a pretty good-size operation independent and outside the control of the U.S. Department of Justice, which is the lead agency on the U.S. side of mediation. It leaves me eager to learn more. SOME MORE CORRECTIONS Mr. Haven's message ("The Truth About Big Mountain") presents a concise version of the official history of what is now the U.S. southwest. Most people believe it, or some form of it. It leads to the idea that the Navajos took land away from the Hopis and the U.S. is just giving it back to them. This idea provided the moral underpinning for for all the evictions of Dine' people, from District Six beginning in 1943 until 1973, and since then from the rest of the 1882 reservation. Vine Deloria says that the word history derives from two words: HIS STORY, as in "well, that's HIS story." I have attached a copy of a letter submitted by Dr. Klara Kelley to the recent Senate hearings on the proposed settlement agreement. i think it presents a much better picture of who the Dine and Hopi are, and how they interacted in the old days. I asked her to do a bibliography as well, which she provided. That's something the Senate didn't get. jn A SHORT BIBLIOGRAPHY OF WORKS ABOUT NAVAJO-HOPI RELATIONS ABOUT THE DISPUTE ITSELF: Benedek, Emily. 1992. The Wind Won't Know Me: A History of the Navajo-Hopi Land Dispute. Alfred A. Knopf, New York. Brugge, David M. 1994. The Navajo-Hopi Land Dispute: An American Tragedy. University of New Mexico Press, Albuquerque. Kammer, Jerry. 1980. The Second Long Walk: The Navajo-Hopi Land Dispute. University of New Mexico Press, Albuquerque. Redhouse, John. 1985. Geopolitics of the Navajo-Hopi Land Dispute. Redhouse/Wright Publications, Albuquerque. Scudder, Thayer. 1982. No Place to Go: Effects of Compulsory Relocation on Navajos. Institute for the Study of Human Issues, Philadelphia. Wood, John J., Walter M. Vannette, and Michael J. Andrews. 1982. "Sheep Is Life": An Assessment of Livestock Reduction in the Former Navajo-Hopi Joint Use Area. Anthropological Paper 1. Northern Arizona University, Flagstaff. BACKGROUND ON NAVAJO CULTURE AND HISTORY: Forbes, Jack D. 1960. Apache, Navajo, and Spaniard. University of Oklahoma Press, Norman. Kelley, Klara, and Harris Francis. 1994. Navajo Sacred Places. Indiana University Press, Bloomington. Kelley, Klara, and Peter Whiteley. 1989. Navajoland: Family and Settlement and Land Use. Navajo Community College Press, Tsaile, AZ. Left-Handed. 1938 (still in print). Son of Old Man Hat. As told to Walter Dyk. University of Nebraska Press, Lincoln. Matthews, Washington. 1992. Navaho Legends. University of Utah Press. Originally published in 1897, stories told by Tall Chanter and others. McNitt, Frank. 1972. Navajo Wars. University of New Mexico Press, Albuquerque. Mitchell, Frank. 1978. Navajo Blessingway Singer: The Autobiography of Frank Mitchell, ed. by Charlotte J. Frisbie and David P. McAllister. University of Arizona Press, Tucson. O'Bryan, Aileen. 1993. Navaho Indian Myths. Dover Publications, New York. First published in 1956, stories told by Sandoval in 1928. White, Richard. 1983. The Roots of Dependency. University of Nebraska Press, Lincoln. Young, Robert. 1978. A Political History of the Navajo Tribe. Navajo Community College Press, Tsaile, AZ. Klara B. Kelley, Ph.D. Consulting Anthropologist P.O. Box 2635 Gallup, N.M. 87305 505-371-5306 /+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\/+\ April 18, 1996 Senator John McCain, Chair Senate Indian Affairs Committee 838 Senate Hart Office Building Washington, D.C. 20510 RE: Testimony for Committee hearings on mediation between Navajo residents of Hopi Partitioned Lands, Navajo Nation government, and Hopi Tribal government Dear Senator McCain: As an anthropologist who has worked with the Navajo Nation government and Navajo residents of Hopi Partitioned Lands to record their customary (religious) relationships with the land, I offer the following statement for the Committee's current hearings. At least since my student days in the late 1960s, news media have reduced relations between Navajos and Hopis to the stock phrase "century old land dispute." The interested public seems to have the impression that the two groups have always been enemies -- at least since the Navajos forced their way into lands that the Hopis previously had to themselves. But education (Ph.D. in Anthropology from the University of New Mexico, 1977) and work -- mainly with Navajos but also with various Pueblo Indians, including Hopis -- have convinced me that Navajo and Hopi relations haven't been so simple. In the first place, the relations aren't only "relations" in the sense of "interactions," but also "relations" in the sense of "relatives." There is evidence that modern Hopi and Navajo communities and customs have developed historically from many of the same roots. Intermarriage, trading, and ceremonial cooperation continue even to the present. In the second place, all records of hostile relations date to the so-called historic period -- the period since the arrival of the Spaniards (1540). Even oral tradition about aboriginal times has been recorded only during the historic period. The tone of the recorded statements at least, if not also their overt content, may reflect the situation at the time of recording more than past conditions. And throughout the historic period, whatever government asserted its authority over the region -- Spanish, Mexican, U.S. -- whether deliberately or inadvertently ended up pitting one group against the other. Yet even in the resulting hostile climate, friendly relations have surfaced off and on between Navajo and Hopi families and communities. Evidence for both these points is found in the oral traditions of both groups, in the archaeological record, and in historical documents. With co-author Harris Francis I have described some of this evidence in the book Navajo Sacred Places (University of Indiana Press, 1994) and would be glad to submit long and detailed documentation on request. Here I will just summarize that evidence and its implications without citation. Navajo and Hopi Shared Origins, Kinship, Traditions Both Navajos and Hopis are modern ethnic groups that have formed from members of various other ethnic groups. Some of these ancestral groups are from outside the part of the Southwest historically used by either Navajos or Hopis. In the case of the Hopis (according to combined clan origin traditions, linguistics, and archaeology), between the late 1200s and the 1400s, people related to such diverse groups as the Chemehuevis of southern California-southwestern Arizona, the Paiutes of the Grand Canyon's north rim, Utah, and Nevada, and groups in southern Arizona (or even Mexico) converged on southern Black Mesa to join a rather small population that had already been living there. Pueblo Indians from the Rio Grande in New Mexico may also have joined at this time, as they did after 1540. The descendants of these converging groups are today's Hopis. In the case of the Navajos, recent archaeological excavations at several sites with Navajo pottery in northwestern New Mexico have yielded dates from the middle and late 1400s. Archaeologists consider these sites to be evidence of the "Apachean" ancestors of the Navajos (and Apaches), people whose languages are related to the Northern Athabaskans of Alaska, Canada, and northern California. The dates are the result of new dating techniques and have forced archaeologists to rethink the widespread notion that the Apacheans first appeared in the Southwestern U.S. during the 1500s. As these techniques are used on more sites, even earlier dates may result. Northwest New Mexico had previously been occupied by the pre columbian "Anasazis," most of whom seem to have left large parts of the area around 1300 (supposedly because of drought). They seem to have scattered to various other places with archaeological evidence of population increases after 1300, including southern Black Mesa and the Rio Grande Valley in north-central New Mexico. They joined people already living in those areas (as well as others who may have moved in from the Plains to the east) to become the various modern Pueblo Indian communities. Both Navajo clan histories and Spanish documents indicate that the Apacheans who moved into northwestern New Mexico intermarried with members of these various Pueblo Indian communities, including Hopis and people from various Rio Grande Pueblos. This group of mixed heritage became the Navajos. But in addition, Navajo oral tradition suggests that some pre columbian people stayed in northwestern New Mexico after 1300 and are the ancestors of certain Navajo clans. Archaeologists may have missed evidence of these "relic" groups because the groups couldn't sustain the elaborate ceremonialism of earlier times, with its monumental architecture and plentiful artifacts. Maybe they rattled around the earlier "built environment" and visited the new Rio Grande and southern Black Mesa villages -- where most of the others had moved -- for ceremonies and trade. Open-minded archaeologists will (I hope) be willing to test this proposal by abandoning old assumptions and applying new dating methods. An example of these common Puebloan-Navajo roots is the history of the Hopi village of Awatobi (Navajo name, Taalahooghan) and especially of the Tobacco clan there. According to (Hopi) oral tradition, Awatobi was already settled when the Tobacco clan people arrived there, along with other clans, from Homolovi about 60 miles south. According to archaeologists, Homolovi was abandoned in the 1400s, so the Tobacco clan people would have moved to Awatobi by that time. In 1629, the Spaniards built a mission at Awatobi, which they abandoned when the Pueblo and other Indians (including the Hopis and Navajos) drove the Spaniards out of New Mexico in 1680. After the Spanish reconquest, the friars returned to Awatobi in 1700. Adamantly opposed to the return of the friars, two other Hopi villages, incited by a leader of a dissident faction at Awatobi, attacked the village, killing the men and taking women and children captive. But some Awatobi people, including Tobacco clan members, escaped to the vicinity of Canyon de Chelly, joining with Navajos and forming the Navajo Tobacco Tachii'nii clan. The members of this clan are today very widespread. Other Tobacco Tachii'nii people returned to a spring near Awatobi, where they continued to live, marrying into both neighboring Navajo and Hopi families, until about 50 years ago when the federal government designated their land as exclusively Hopi and evicted them. This process of Hopis and other villagers becoming Navajos, then marrying into both groups, seems to have occurred repeatedly; the Tobacco clan story is given here only because it is the one on which we have the most information. Indians from other Pueblos (as well as non-Puebloan groups) have also joined both Hopi and Navajo communities, probably since before the Spanish arrived. This flux of people from one ethnic group to another (or the constant changes in ethnic groups) is behind the many religious and other traditions that these modern groups share. External Governments Pit One Group Against the Other Beginning with the Spaniards, whatever external power was asserting its jurisdiction over the territory of the Pueblo Indians and the Navajos (and Apaches), either by design or by accident used one group against the other. The usual pattern up through Kit Carson's campaign of 1863-65 against the Navajos was to coerce or co-opt men of a Hopi or other Pueblo village to help military or slaving expeditions against the Navajos, who would then, predictably, retaliate. The historical records of these efforts reveal that while one Hopi village might have hostilities with Navajos, other villages might have alliances; that hostilities might be with Navajos of some areas but not others; that hostile relations in one time period might turn to friendly relations later and then back again; and that the Hopi villages had hostilities among themselves as well as with Navajos. Navajo and Hopi relations from Kit Carson's time to the present can't be disentangled from the actions of the U.S. government either. Especially in the last 50 years, both tribal governments, the federal government, and energy resource development corporations have become so enmeshed that the multifaceted obligations of the two tribal governments to federal and corporate interests can indirectly affect seemingly unrelated actions of the two tribal governments and also their individual members. Sometimes these entanglements have placed the two tribal governments in agreement, but often not. Whether Navajos and Hopis would be hostile to each other without outside intervention is hard to say, since all records of hostilities date from the period of such interventions (and usually have been made by the intervenors). Respectfully submitted, Klara B. Kelley, Ph.D. Consulting Anthropologist --------- "RE: Canada Locks Out Aboriginal Peoples" --------- Date: 22 Jun 96 08:41:07 EDT From: Ann Stewart <75361.1143@CompuServe.COM> Subj: Canada locks out its Aboriginal peoples UUCP email Grand Council of the Crees/Cree Regional Authority 24 Bayswater Avenue Ottawa Ontario K1Y 2E4 613-761-1655 For immediate release: Happy National Aboriginal Day? For the first time in Canada, June 21 is being marked as National Aboriginal Day. The federal government is calling on Canada to "Share in the Celebration." And yet, on this same day, the First Ministers are meeting in Ottawa to discuss the nation's business and national unity. And once gain, Aboriginal Peoples - who were the first to occupy and govern this land - are excluded. Locked out. On the outside looking in. In 1992, all of the governments in Canada agreed that the Aboriginal Peoples are one of the three orders of government in Canada. Prime Minister Chretien: what has changed in the last four years? One thing happened: In October 1995, the James Bay Crees voted 96% to remain in Canada. While Quebec was threatening to leave, we were voting to remain. We now ask: did we vote to remain in Canada, but on the outside? This country was established on the basis of economic, strategic, political and territorial relations with Aboriginal peoples. The agenda at today's First Ministers' conference, whether conference, whether constitutional or not, is also our agenda. We are here. We have always been here. Why is it that we are still being excluded? Two founding nations plus the inherent Aboriginal right of self- government equals three orders of government. The racism and the colonialism that has plagued Canada's history must end. --------- "RE: Journey of Healing and Learning" --------- Date: Sun, 23 Jun 1996 01:03:47, -0500 From: BTRU93A@prodigy.com (MS BROOKIE M CRAIG) Subj: Journey UUCP email Galunky'ti'yu Miaheyyun (Sacred Total Universe) I listen to his ancient chants....words I cannot understand...in a language unknown to me....sacred....soft...magical words....Lakota. I stand before the sacred fire and look deeply into his face as the flames dance light into the shadows etched upon it...and realize that I understand their meanings in my heart. My spirit soars as he applies the secrets of his ancestors...sacred medicine men who have walked before him...men who have kept the faith of their Grandfathers, as he gives freely their sacred healing to others...and I realize I am standing in the shadow of sacredness as I think of how the Journey to Wounded Knee will affect, forever, the life of this small child who kneels next to me, before a Buffalo Altar...confident and fearless as she trusts completely this holy man who is giving her life. I watch Steve...Wolfsong...as he stands nearby, silently feeling the intenseness we share tonight...and my mind wanders for a moment, lost in the night sounds and the soft chants...and I remember when we drove onto this land...only hours before....a lifetime...a lifetime... We stepped out of the van...barefooted...in holy reverence for the land..the people of Wounded Knee...feeling unworthy to be here. I watch him offer tobacco to the four directions...Grandfather Sky and Mother Earth..and listen to him speak softly in Lakota as he offers prayers for The People...I offer up my prayer bundles of sacred Tsalagi Corn and feel the winds blow my hair...soft caresses as if to answer that our prayers have been accepted. I smile softly as I watch Fred and Jeff picking up litter from the ground as they attempt to leave the land better than they found it and realize they have remembered the lessons we have taught them...respect..honor..and I feel great pride in these two young men as they walk silently...respectfully...on this land. I recall the days before this night of healing when so many people became involved in arranging the traditional healing ceremony for Little Sparrow...people who love this special child of light...and I know that no one will ever realize how much was done for this thing...no one will ever know truly how many people were involved in getting this child here tonight...so she might live... I am taken the first night out in the country...far away from civilization...far from sight...to a secret place that I must walk into at night..across a wooden bridge...along a dusty ancient trail...and as I walk I listen to nightbird calls coming from behind trees, done by lookouts to alert the camp I am coming in, accompanied by an elder who has taken us there...and I smile as I see, from the corner of my eye, a young man who is surely learning how to guard this sacred man and I think of how many centuries it must have been done the same way at this hidden, secret place. I see the campfire first...and a group of men standing around silently watch me approach...and I think of how I must approach him, traditionally..respectfully. As I walk up to their fire I see him sitting there and I am struck by his sacredness...more powerful than I have ever felt...and I pray that I can find the correct words to speak... I approach and bow in respect...handing him the sacred tobacco offering and ask him to please honor me by accepting my humble offering...and I hold my breath for a eternity of a moment as I await his answer...I breathe again as he nods that he will. His eyes...his eyes...look into my spirit...deeply...to see my heart and to know my intent...and he sees past the words I speak...hearing instead my spirit's unspoken ones. I stand reverently, telling him of Little Sparrow and her illness...I introduce her...and her Mother. He smiles...and then goes into that place that only the Holy ones can go...and he listens to the Spirits tell him what must be done...and then he speaks... He tells Francine things about Little Sparrow that only she would know...and I watch as Francine is stunned...nodding in agreement to what he is telling her...I listen as he reveals things that only the Spirit could tell him...and I realize that those who have come with me are standing silently listening to each word he speaks as I hope they realize the Honor being given to us tonight...for it is rare they will do this thing...heal..and I know that doing so for a nonnative is even more rare...and again, I think of how many people are involved in the doing of this thing. He is silent for a few moments, listening to words only he can hear...turns to me and asks me to bring her back in two days and to bring four deer hooves and four wooden bowls full of Spirit Food. I nod in agreement...thank him...turn to walk back down that dusty road in darkness, and listen again to the calls of those who hide in the shadows watching for his safety....and I point to them as I pass by to let then know I see them so they might be more cautious in the future...for this man is truly holy...truly precious...truly sacred. We return when we are told to do so....with four deer hooves taken ceremonially from a deer killed on the highway...with four wooden bowls cut from a piece of log and burned out in a labor of love by Woody, Fred and Jeff...gifts from them to this sacred Journey for her... I had asked a Traditional Grandmother to help me....for I did not know how to prepare the sacred Lakota Spirit Food...She, the Daughter of one of the Greatest Lakota Leaders of all times allowed me to sit at the table with her...gave to me the secret preparation recipe and I felt more honored than I can speak...as I realized a Tsalagi was being taught by a sacred Lakota Traditional Holy Woman the secrets of her Nation...She stopped after teaching me and told me not to worry...she had some prepared and would give it to me...I could not find adequate words to thank her...She asked me to return again when I came back...and the fact that I did so has changed my life... I walk again up to him in humbleness and a chair is brought this time for me to sit while we speak our hearts...and I offer him the gifts and the items I am told to bring...He nods his acceptance and tells me to take Little Sparrow to another area on the land and he will meet us there later. I am dressed traditionally...feeling that I should do so in Honor of this Great Leader...these Great People, the Lakota...as is Little Sparrow..this tiny, fragile little bird, who is to have forever her life changed by these People... I silently stand in respect and watch as they prepare the sacred fire and am caught completely off guard as they call me down...unsure that I heard them correctly...looking confused as they repeat their call for me to walk forward and to light...the Sacred Lakota Fire... Me? Me? I am the most unworthy person...and a woman....they never NEVER ask a Woman to light their sacred fire...I am SURE I have heard them wrong..and turn to Wolfsong who is handing me his lighter...My hands tremble as I kneel before this sacred place...as they watch me...and I offer up a prayer for all the People...and pray I can light this fire correctly...I put the flame to the wood...and hold my breath...it lights...and suddenly the world is ablaze for us all...as it rises up to the sky...higher...higher...and I walk backwards 7 steps in Honor of My People..the Tsalagi...I glance over to the elder...he is smiling softly and I smile back...It is an Honor I shall never forget...and he is to later walk up to me and whisper in my ear something I shall cherish forever...forever... The Medicine Man arrives...calls Little Sparrow and I forth to the Sacred Buffalo Altar and asks her to kneel...Wolfsong tells me later that the altar has every sacred item...every sacred color prayer flags on it that he has ever seen...that this man is doing EVERYTHING to heal this child... I watch Little Sparrow smile softly up to him...and he smiles back...She kneels and holds her head proudly...and I think my heart shall break at the beauty of this child and I see in his eyes a love for her...as he gently takes the medicines and applies them to her...gently...reverently...and she never hesitates...she believes...she believes totally with her entire heart in this...in the People...in the Healing...in Creator... I stand silently and feel the power coming...the energy...the spirits...and I feel, more strongly than I ever knew...the Creator...I KNOW this is a Sacred Moment...as do the dozens of people standing nearby. He asks her to drink a solution...she smiles as she drinks it slowly...and he looks down at her with his soul...and I know that I can never capture this moment in words for you...it is too holy to describe. We go into the Lodge...and he orders 12 stones to be brought in. He has told me to sit with her in the place of honor...and I watch the Spirit Path as others come in with us to pray...to offer up their sacrifices for her..strangers who she has never known before who do so out of love for a child....of another race...unconditional love and I think...One World...One People... He begins...singing...and they offer her more medicine to drink...she never falters as she accepts it.. I can see as the door is opened after the first round...men standing...in line, waiting to give flesh offerings for her. Wolfsong tells me later, as I watch the blood dripping from his offering of how the men suddenly just knew they wished to do this thing for her. The spirit of this child affects all who are around her...cause all of us to wish to be as brave as she is...to try to do something to help her. She sits during all four rounds...brave...and I marvel at how this tiny child can tolerate the heat without complaining... It is over....and her life is beginning....He tells us what to do for the next four days...We stay while the men sweat and she and I sit upon the sacred Lakota Land, watching the fire and she suddenly remembers she has some sacred Tsalagi Corn in her medicine bag that I have given to her in the past and asks if I think it might be alright for her to take one kernel and plant it there for the People...I tell her I am sure they would be Honored for her Corn to grow on their land. In the shadows of the dancing flames...listening to the men singing in the lodge I watch this child plant, in faith...a Tsalagi Corn Kernel and my breath betrays my heart's sobs as she tells me.."Perhaps someday someone will find the red corn and wonder how it got here. Maybe it will feed somebody.. someday." It is only later that her Mother calls home and finds out that Little Sparrows Great Grandmother crossed over this night...at the time that her Great Granddaughter is being healed... It is over...and we turn to leave but the Medicine Man asks for a circle to be made...and the pipe is passed and the Spirit Food is passed around for all to partake of a communal blessing...We all shake hands..hug...feeling that tonight we saw greatness...sacredness...and feel blessed to have been a part of it...The elder walks by me...hugs me...and whispers his message in my ear...and my heart... We take her off her prescribed medication...give her the sacred medicine from the Medicine Man...she does not seizure...She begins to laugh and run and play with an energy she has never had before...she is healed.... I think tonight as I write this for you....of the many who gave of their hearts so this child could someday swim with the Dolphins..her dream....and I know in my heart that Creator walked on those Lakota lands...I KNOW that Creator brought together People from several Nations...Black, White, Red..all holding hearts together for a child...and I say to you this night..with a conviction more strong than I ever knew before...Galunky'ti'yu Miaheyyun...Sacred Total Universe...One People..One World...One Dream... Sacred Medicine Man He sits and sips his coffee with me at the Conoco Station in Pine Ridge.....as tourists rush to buy the souvenirs from the glass case...to prove that they were here...unaware that they are in the presence of one of the greatest Medicine men of the Sioux Nation. We sit...for four hours in that place...speaking our hearts...sharing our Spirits...talking of traditions..honor...respect...of First Nations..of the People...drinking coffee and feeding our spirits... He shows me some mail he has received and walks over to the Government Agency to use their copier so I might take back with me some copies to use. He shares with me something he has written to give to this Circle so that you might learn...and so now...I write to you his words..direct to each of you...for it was important to him that you learn it. A Traditional Spiritual Man and the Sweat Lodge "Unfortunately, most people are not able to identify a true Spiritual man. A Spiritual Man does not smoke, does not drink alcohol and does not drink coffee or use any other habit-forming substance that would contaminate his body. He has a clean, unsoiled and sacred body, and has good, positive thoughts and language. Spirits will not come to a contaminated body or mind. Anybody can make prayer ties. Anybody can enter a sweat lodge. Anybody can heat any number of rocks for the sweat lodge. Anybody can pray and run a sweat lodge. Anybody can enter a sweat lodge and never experience the possibility of real spirituality. Anybody can obtain a pipe. Anybody can obtain eagle feathers. Anybody can talk about Lakota religion. Anybody can obtain books and read Lakota religion. Anybody can charge a money price. There are many men and women who are fast, smooth talkers, leaving you with nothing but a bunch of words and no spiritual logic. A true Spiritual Man does not acquire or learn sacred spirituality from another person or from a book. He is born with the abilities of a spiritual leader and lives a spiritual life. When he invites the spirits, the presence of the spirits is obvious to all who are participating in the sacred ceremony. This spiritual man has a sacred pipe of which he is a part. This sacred man has effective spirituality in the sacred environment of the sweat lodge and spiritual singing ceremony (Lowampi). When you are in the sacred sweat lodge or Lowampi with this man, sacred things begin to happen when he prays. The spirits of the animal kingdom, the bird and fowl kingdom, and the sacred spirits of the spiritual world make their presence known to the Sweat Lodge or Lowampi. When the Sacred Man prays to the spirits the presence of the sacred eagle can be heard as he sounds off and flies around the inside or outside of the sweat lodge. The sacred Mother Earth will tremble at times, and one can hear the coyotes and the buffalo. Men and women spirits appear. Women spirits come on behalf of the women who are attending the ceremony who are in need of guidance, strength and protection. The sacred man prays for the Peoples' need to Tunkasila, (Too-kahn-shee-la), the Creator Spirit. The prayers are acknowledged. Tunkasila answers the prayers by foreseeing and telling what is in the future. As this true Spiritual Man prays and talks to the spirits of the spirit world on behalf of the People attending the ceremony, he is told by the Spirits what they will do for the People in their sincere prayers. The true spiritual man functions spiritually for the People, for their healing and their spiritual needs. The Spiritual Man has a sacred power to communicate with the Spirits, and for this ability there is no set money price. Contrary to what some people have heard, there is no obligation to give a big compensation. In return for their healing, protection, guidance, wisdom and providing a good, secure family life, the spirits want to be remembered only with a sacred offering of kidneys and spiritual food. The price of appreciation is so small!" He then asked me to share with you a message he received about six years (1989) "During a ceremony, Tunkasila asked why we use tobacco for sacred ceremonies when tobacco is harmful, has caused addiction and disease for many people. Tobacco weakens the people in many ways, mostly in spirituality. Tobacco is one of the substances that has created the loss of spirituality. Alcohol, drugs and coffee also separate people from spirituality. Tunkasila said he was going to give us instructions, or tell us a way to make sacred prayer ties or bundles. Here is a list of the things we should be praying about as we make up our prayer bundles. 1. Religion/Spirituality 2. Food 3. Water 4. Health 5. Children 6. Extended Family 7. Home 8. Job 9. Money 10. Car and safe Transportation 11. Spouse 12. Ability to learn and understand with a good mind. Here is a list of the Directional colors, what goes with which color and how many of each color. Blue West Sage 12 (Health/Protection) Red North Red Willow 12 (Lakota & Other People) Yellow East Pebbles 12 (children) White South Sand 12 (Moisture/Water) Green South Cedar 12 (All Things that Grow) Brown West Earth 12 (4-legged, winged Buffalo, etc, Eagle, Maka Wicasa Lakotas) Black West Sage 12 (Protection at night) For a Healing Ceremony this Medicine Man uses 30 blue bundles filled with sage. For Healing Ceremonies for Children he asks for 30 yellow bundles to filled with Pebbles. For the Brown Bundles, the Earth used is from fresh mole hill mounds...as the dirt has been kept free of surface contamination." It is obvious to me that it is very important to him that I give this to each of you...I promise to do this thing and so...I share it now with you. He looks, in hope... that I will keep the promise. We speak of the problems facing First Nations and he relates to me there are over 20,000 (Twenty Thousand) of the People on the reservations here...and that there are only about 65 that do not drink/drug. I sit, shocked...speechless...as he talks softly to me....explaining how it is destroying the Sioux Nation...and I am struck with the thought that this is the same as the epidemics of so long ago when the Invaders brought to us Smallpox, Measles, Venereal Diseases, Typhoid...and almost completely destroyed First Nations....the second epidemic...again, destroying us.... Later I speak with another traditionalist who reaffirms that there is a 95 % alcoholism rate among the Sioux People... He tells me..."We can cure any disease...but alcoholism..." I look up at him and respectfully disagree...He asks me how it could be done...I speak my heart and belief that people who feel deeply drink/drug to medicate the pain...to numb their hearts...and that as long as First Nations is oppressed...their hearts on the ground...they shall medicate that pain...feel the numbness....He asks me what I would do then to heal them...and I see that he is watching me closely...intently... I speak my heart to this sacred man...one of the last of the Traditionalists...one of the last of the Great Medicine Men of First Nations and as I speak...look into his eyes...I see a Spirit...weary...tired from trying to save His People...but who still seeks to find a way...who still will give more..more...in an attempt to bring the People to Creator... I see Tourists flocking in and out of the doors...oblivious to the talk we are having...who rush to this sacred land in search of what? What? I distract myself by watching a harried mother buying postcards to send back home as they write superficial words...words without meanings...who come to these Sacred Black Hills to take...take...take...never giving anything back..never leaving the land or the People better off for their coming...He waits patiently while my heart recalls the shadows of the Massacre...of Wounded Knee...I am tired...not able to focus as I should...must...but he waits patiently for moments until I return to him.... I look into his ageless eyes...and I tell him that the hearts of our People are on the ground...without hope...without honor...without pride in their heritage...I ask myself...when did that happen? When did we lose our hearts? Was it at Wounded Knee? I must think of this later and try to find a answer for my heart.... I suggest to him that we must light a sacred fire in the hearts of the People..give them hope...They have lost their dreams...their ability to live...and I think of the latest statistic I was told...The average life expectancy of a Native American Male is 25....I struggle to focus and not think of what that might mean to the next generation... We must give them the fire...we must give them a reason to stand in pride...but I do not know how to do this thing. He nods as he agrees and listens silently as I struggle to find a answer in my heart...but find none. He tells me...8 years...only 8 years left...The signs were given...and he tells me what to watch for...The three of us sit there...listening to this man tell us that no one will believe us...no one will believe the signs when they come...and many will be lost...I calculate the date...look at Wolfsong who looks back at me gently...and I realize he is right...no one will believe it. I notice the time...we buy lunch for this man who only asks for a hamburger and french fries...I see the irony in that... I see the letter he has received from a woman who came to learn from him...I shudder as I read it...She has designed a whole program of "experimental programs" (her term) to charge people to attend. Its a new slant on an old ripoff...and I sigh...He asks me to explain to him what it means...I point out page 47...where she plans to charge $100 a day for a period of 7 days one can attend her "experimental program" to learn the ways of the Sioux Nation. He is shocked...and I suggest to him that perhaps he might want to not be associated with this group. He nods sadly...and I know that he wished it to be different this time...for someone to have come to him in Honor..respect...to give back to all People what he has taught them...and I see him grow a little sadder...and my heart weeps...for I see that he too, is losing hope. Is it too late, I ask? He hesitates...looks out past the gasoline pumps..to a place I cannot go...past the sacred Black Hills...to another time...and he doesn't answer me...instead he says, "They have all assimilated into the white culture, you know. They get their paycheck from the Government Agencies...they won't give that up." I remember the Crow Nation's saying..."Sometimes no answer is an answer." I nod. I tell him of the vision the five of us saw as we drove to these lands..and he nods...I tell him of the Dream I had...one that I was told was the same Crazy Horse had...he nods...but says nothing. It speaks volumes to me. He reaches over...touches my hand...almost as if he wants to keep the connection we have established....I don't want to go...I don't want to go...but I have to. I tell him we shall meet again...he nods...and I wonder if he thinks I'll be like the rest...and never return...I promise him I'll put his words up on Internet for the world to read...he nods..and I see that he doubts this thing...but tonight I keep a promise to him...and I speak the words he has given to me for the World... I turn, as I reach the glass door...turn into his eyes...and they speak to me....and I hear them loudly in my spirit.... So...My Honorable Sacred Medicine Man....I have told your story...I have kept my promise....It is up to each heart to hear your words...but they have been carried on the winds... And I saw...an Eagle later...and I thought of him... Hetcatu Welu...It is done... Believe the Dream Unchi (Grandmother) "They lied to us. They killed our People....I pray for them...for all of them....all the nations....the white nation, the red nation, the yellow nation, the black nation. They forgot how to pray....they forgot how to pray, anymore." I listened in awe of this woman....this sacred... holy Traditional Grandmother....daughter of one of the holiest men of all Nations...who held the secrets...all of them...and who blessed me with her words as we sat at her table at Wounded Knee. She prayed for them? She prayed for those who betrayed her People? I looked into her eyes...and drowned in the truth I saw there. I came to Wounded Knee in search of answers I never knew...and found the truth I could never have known. I found sacredness.....I found Creator...and I found it in the eyes of the most sacred woman I have ever known... She spoke to me of how they had come before....to film...to tell the stories...and how she never heard from they again...how they never returned...I promised her, I would tell her stories...I would return...and she nodded...wanting to believe me...daring to believe me. She told me of the nonnatives who came to the sweat...how they put their prayer drums on the altar to be blessed..."We never do that you know." How she walked up to one of them and said.."Oh, I see you brought your canteen to be blessed." "OH NO...thats a prayer drum." "Oh...I see." The subtly of her way of teaching is not lost on me...and I sat seriously until she breaks out into her infectious laughter...and I drown in it as she teaches the Lakota People laugh at themselves...not others. I sat at her wooden table...looking around at the unfinished sheet rock...the insulation hanging from the unfinished window frame...for she was a victim of a construction scheme...promises to fix her cabin gone undone..other lies...lies....She has heard so many in her lifetime... I fall in love instantly with this woman who rescues me after seriously telling me how to make sacred spirit food. She sees the frightened look on my face as I ponder how to obtain the things she has told me to use...and suddenly she waves her hand and says, "I'll just give you some of mine...I keep a lot around here." She rescues me...and I slump in thankfulness. She tells me the secrets of how to make it...and I stare quietly, knowing this is a sacred Lakota Woman who is teaching a Tsalagi of her ways. I am more moved than I can speak. Grandmother....Grandmother...The words echo in my heart as she tells me she is one of only 7 who have been asked recently to rewrap the sacred Lakota White Buffalo Calf Woman Pipe....I speak words of awe and she waves them off with her eyes...yet realizes I see the sacredness in them, and smiles at me. This woman....God, this woman is the most incredible and powerful spiritual woman of the Lakota Nation and I...a mere Tsalagi woman..sit next to her...learning...listening and growing in Spirit. I vow to keep her name a secret...for I know, too well...how they will come to her...to drain her...always wanting to take...take...and no one prepared to give to her in return. And then....I talk to her about video taping her...She asks me why...I try to speak my heart..."So others will hear, Grandmother...so they will see what is happening here...the truth...I want to tell the truth.." She thinks on this for awhile...goes outside to pray...returns with her answer..and her sacred Eagle Feathers Fan...so many feathers...so many...and she sits down...nods...We turn on the camera...she begins to pray in Lakota...often translating in English as she prays. The words tell of how she prays for all nations...that all will see...the truth...and will come...come...to help the Lakota People...to HELP the Lakota People...Over and over in this prayer she prays for this thing...and as the tape is rolling..capturing this moment forever for history, I know that it is the first time a Traditionalist has prayed in public like this...knowing the world can see it...I struggle not to cry...and then she prays for the enemies of the People...PRAYS FOR HER ENEMIES...for those who massacred her Relatives...and I cannot speak...cannot. She tells me how she almost froze to death last winter...She got lost in a blizzard going from her tiny cabin to the outhouse...and I am shocked as I realize the daughter of a sacred leader could have frozen to death on this prairie...alone...alone...with no one around to find her...and again I cannot speak. She tells me how last winter she had a gas leak in the space heater...and got very sick...almost died until they came to her house and found her...She points out the cracks in the walls...the wind is blowing through them now and I know this winter there is no way she can keep warm here...but she merely smiles at my concern and continues talking. Why? WHY! I ask myself...WHY?! There is millions of dollars poured into the Bureau of Indian Affairs for help for these people...and this Grandmother might FREEZE to death this winter?! She tells me she receives $388 a month in Social Security and how she has to purchase 30 bales of hay each month for $105 so she can feed the buffalo they are so desperately trying to save...I know that last winter they almost didn't do it....that the money was so short they had to go without things themselves in order to feed the buffalo and I talk to Wolfsong after we leave and we both pledge to send $105 a month to her to feed them and pray others will do the same once they hear her story. He smiles softly at me as I voice my indignation of her treatment...and nods that we shall help her...and I hope that others shall also. I sit in her kitchen and survey that there is no indoor plumbing...that the water comes from a garden hose and he remarks that it'll freeze this winter so she won't have water...I sigh. I look around at her food supplies...and see very little. We drive into Pine Ridge to get groceries for her and I see the packages of vegetable seeds...and smile. Hours later, Wendy (who is in our circle), Fred, Jeff, Steve and myself plant her a large garden of vegetables...all kinds....and she smiles as she watches people from other nations...different colors...on our knees...digging into the sacred Lakota soil to make sure she has food. She has that magical effect on people who meet her...she captures their hearts with her soft smile.... But she carries a big whip...*smiles*....She brings it out and mockingly snaps it a time or two to keep us in line...I laugh as her laughter echoes over the Lakota Hills...I love this woman. I see Jeff quietly going over and nailing up a long rope on the outhouse and stringing it to her cabin as he attempts to secure her a way there for the harsh, Dakota winter. My heart bursts with pride at his thoughtfulness. He is learning well....well.... She sits with me as the sun dozes over the Lakota ravines and tells me these are the ones where the People tried to escape during the Massacre...and I watch as she leaves me...going into another time..another long ago place...and I sit quietly in respect...until she returns to me..and smiles apology to me. I reach over and touch her hand...she pats it. We sit outside that night...her son and daughter-in-law, Steve and I..chatting and laughing as we tell our outhouse stories and look up to find her slowly and painfully walking on her arthritic legs towards us with a flashlight..."I'm doing curfew check...I'm checking to make sure everybody's here." We all laugh until she checks the cars to make sure they're locked...and I wonder why she is doing it. I go inside to get a soda...only to return and marvel at how she's changed clothes...and is getting in the car. Her son explains.."She is going up on the hill to put the prayer flags up." A VISION QUEST!?!?! I look at Steve and see he's as shocked as I am. GRANDMOTHER IS GOING UP ON THE HILL IN THE MIDDLE OF THE NIGHT FOR A VISION QUEST!?!?! Her son smiles....She waves bye to me...She never ceases to amaze me. I watch the next day as the young male sundancers come to her cabin...to just see her...and she insists they stay awhile...They don't argue. It is obvious to me that she is loved...very loved...by the elders and young, alike. They chat with her...and although it appears to be superficial, I know they are doing a pilgrimage to her...before the Sundance...and it is a sacred Journey for them. We begin the taped interview....I ask her beforehand if she wants to talk about the Massacre...She bows her head and softly says..."I can't." I am relieved...for I don't think I could hear her words. I sit and watch her tell it all....all of it....and this woman speaks her heart...I can't think of any questions to ask that sound intelligent to me...so I just talk with her on camera...It is easy...and she understands that I don't know what to ask...so she just tells all she wants you to hear... This woman...God, this woman....She is so respected...so sacred...She is the first woman in my life that I truly know BELIEVES and LIVES for Creator...Every moment of her life is spent thanking him for her blessings. She never complains...never...just simply is thankful. I sit and listen to her...and know I am in the presence of Creator...for she is holy. She and I walk...across that sacred land...She likes me...and I love her...and I have found my Grandmother...and it is a blessing for me that I was not expecting...and one I pray thanks for nightly...for I love her more than anyone I know...and I respect and Honor her with my entire being. I am torn....I do not want to share her with anyone...I consider not showing the film...not telling anyone of her...for I want to protect her from harm...from those who will try to use her for their selfish reasons. I know that if I tell what family she was born from that she will be swamped with people...and so I decide not to reveal her name...only her face on film... I wonder if anyone will realize how holy she is...that she touched and wrapped the sacred pipe...that she actually has seen it...I decide its too sacred for me to even speak about and don't ask her about it on film. I meet another elder and immediately he is my Grandfather...His face is a weathered map of his life. He sits with me and tells me his life story...how his Father was blind and how he, as the only boy in the family, had to support his 7 sisters and parents so he never got to go to school. He walks slowly...slightly bent over...but it is obvious the young men adore him for they tease him about being their "strawboss" and instantly do everything they think he might wish done. He and I become very close in those few days...and as I am turning to leave this place...I turn and run to him and hug him...He clutches me tightly..not wanting to let me go...He whispers to me..."Come back...Come back and see me. It is not often I make a new friend." I sob...I love this man...I love him...and I promise him..I SHALL return...I shall come back and see you. I tell him that Wolfsong and I will repeat our marriage vows on Dec 29th at this place...and I shall come back and see him...He smiles through tears...and nods...and hugs me again... I love this land....I love these People...I love the sacredness of it all...and I shall...I SHALL return to them... I have not written this as I usually do...for it is too sacred for me...too personal...too private for me to speak of in a sense of a Journalist...I simply cannot. I went to that land...to learn...and I came off it a better person...from the love shown me there... I could write to you of the betrayals of these people...I could tell you how they are not allowed to own shops on their own land...I could tell you how they cannot bale the hay on their own land to feed the buffalo...I could tell you how two young men from this circle went out with them, far away, to help cut and load wood for a sweatlodge...How two young men, Jeff and Fred, got bloody hands as they lovingly built..and dug...and tried to leave that land better off for our having been there... I could move you to tears with the stories of what I learned there...I could tear your hearts out from the sadness I heard...I could move you to anger at the injustice..the indecencies heaped upon these people...but I won't do that...for Grandmother wouldn't approve of that...No...No...She would only wish for me to speak of the things of light...She would tell me..Now, Spirit Dancer..speak only about how Creator blesses us...Yes, this woman would tell me to do this thing...and I hear her words strongly as I write tonight and listen to Wolfsong in the recording studio...putting music to her Lakota Prayer as a special edition to the tape that so many of you ordered...It is his and her...gift to you....and I pray you'll understand if we're a day or two late mailing them to you...We wanted you to hear this woman...For Grandmother prayed.."I want all the People to hear this music." I want to also have her speak these words to you.... "People call us Indians...We're not Indians...The BIA is Indians...We're LAKOTA!! We're the Lakota PEOPLE!.....Tell them...The Lakota People need help...We need Help...I pray for them all....All nations...red, black, white, yellow...like the four directions." "One world...One People, Grandmother?" "Yes...Yes....ALL People...Tell them this." "I shall tell them, Grandmother...They shall hear your words...I promise you." "Good...Good..." I must...MUST...leave you with the words of Ben Black Elk, son of SIoux Chief Black Elk... "We who are Indians today live in a world of confusion. The confusion in our lives. We are Indian...and we love the Indian ways. We are comfortable in the Indian ways. But...to get along in this world the white man tells us we must be white men...that we cannot be what we were born to be. Our young people today...do not really know who they are or where they belong. So...they have no pride. Today there are Indians who are ashamed they are Indians... Martin Luther King said..."I have a dream." But we Indians didn't have to Dream...We had the reality. This whole continent was a paradise. We didn't know what a dollar was...what coffee was...or what whiskey was. We got along fine. Then the white man came. That was our downfall. Then the persecution started. So, after many years, out of their sorrow and misery, and because they were desperate, some of the Indians danced the Ghost Dance. It was a prayer that was danced. All they had...the great buffalo herds...everything...was gone. ....We were told if we danced the Ghost Dance the white man would disappear and the buffalo and all the old warriors would come back. We were to throw our weapons away. We just had to dance and sing the Ghost Dance. THey thought it would come....but it never came. Instead we had the Massacre at Wounded Knee. They killed the men, women and children. The sadness of this is still in our hearts. It was there....that a beautiful dream died in the snow...a People's Dream..." And still...Grandmother prays every day...for her enemies... I have seen sacredness...I have seen the true meaning of forgiveness.... Believe the Dream If you want to help save her...Send donations DIRECTLY to Gerald and Rochelle Ice PO Box 199 Wounded Knee, SD 57794. Just tell them...its for Grandmother...You might send a note...Gerald will see she gets it..and tell her...that you also believe...The Dream... --------- "RE: Dictator Falls in Chippewa Country" --------- Date: Tue, 25 Jun 1996 18:45:52 -0500 From: feather eaglerock Subj: dictator falls in chippewa country Mailing List: Minnesota Indian Affairs "We brought down a very, very powerful dictator. The news went through the reservation like electricity. And we are so happy." Erma Vizenor, PhD, White Earth band member and Harvard graduate (My cousin, Erma was arrested and jailed in 1991 with approximately 80 other protestors from Camp Justice for trespassing after occupying tribal council headquarters to protest the officials' actions. White Earth residents have complained to the B.I.A. for twenty years about the corruption of the Wadena regime.) Non-indian defense attorneys had argued that hiring preferences and election irregularities (nepotism and voter fraud) are simply part of "Indian Country" tradition. (These non-indian attorneys are being paid with tribal funds.) Tribal election judge Carley Jasken was acquitted of election fraud and obstruction of justice. Notary Henry Harper will be tried at a later date. Prosecutors were unsuccessful in having the convicted felons detained immediately so they could not return to the reservation and raid the coffers. ("Legally" until the new council is sworn in, they can "sign the checks.") Wadena also served for many years on the Tribal Executive Committee of the Minnesota Chippewa Tribe, a governing body of all Chippewa Reservations in Minnesota, except the Red Lake Nation, which is a closed reservation. The federally designed tribal constitution fosters and breeds corruption. It will literally take an _act of congress_ for tribal members to change this constitution. bernard j. rock, sr. leech lake pillager band --------- "RE: Letter from Buffalo NY Jail" --------- Date: Wed, 26 Jun 96 03:05:27 UT From: "ROBERT MONKEN" Subj: FWD: Letter from Buffalo NY Jail UUCP email From: owner-fn-wk@pobox.com on behalf of Robin Brown Sent: Tuesday, June 25, 1996 4:12 PM Subj: Letter from Buffalo NY Jail June 25, 1996 Washington DC Peace to you and those you hold dear. Together in the Struggle! The following is a letter received from "Nicholas Blackwell", first known to me as "Nicholas Snow", and then as "Snow" and then by his Seneca name "Oniya." . I can supply a paper copy of the original hand-written letter for authentication purposes. This letter was written around June 21, 1996 from Protective Custody in the Erie County Holding Center, Buffalo NY. Oniya was arrested on May 27, 1996. I met Oniya in March, 1996 when he came to the Washington offices of Amnesty International to tell his story so others in the world might know of the treatment of traditional Seneca by New York authorities. He has a strong belief in the autonomy of the Iroquois Confederacy vs state and federal government. He is being held on charges stemming from using a credit card to purchase equipment for a group called the Iroquois Confederacy Federal Bureau. This is an organization formed to act as a tribal law enforcement agency to protect traditional leaders, the elders, the clan mothers, and the children. I also believe (but this has not been confirmed,) that the legitimacy and validity of this organization is also in question. Oniya believes the purchases were authorized by the appropriate Seneca authorities, however, he was not reimbursed for the purchases on a relative's card, and charges of fraud were filed. He fled New York state, and went back, against the advice of friends, to get his wife and children out of the state, according to one person I have spoken with, but this is unverified information. I spoke directly with Oniya on June 25, 1996 for the first time since his arrest. Since he wrote this letter he has obtained new legal counsel, and he feels these attorneys are knowledgeable and capable. He reports that he should be released on July 26, if not sooner. Oniya cannot receive phone calls, but has some access to a phone. I would very much like to verify Oniya's story by speaking with someone not directly involved, but don't have the contacts necessary to do this. Oniya also reported to me that Chief Billy Lazore was arrested over the weekend (June 21 - 22?) and released. Can anyone confirm this for me? I send this to you for your attention because I know this young man -- I have looked into his eyes and into his heart, and I have seen that he cares deeply for the Seneca Nation and the Iroquois Confederacy -- and for his brothers and sisters who also see wrongs and wish to make them right. I ask nothing of you but say I will gratefully accept any words you may have for me to help me understand, and to assist my brother Oniya. Robin Brown Crone, Tejana, Insurgent robinb@pop.erols.com ======================================================================== Nicholas Snow Blackwell GS-52 Protective Custody Erie County Holding Center 40 Delaware Buffalo NY 14202 Dear Robin, Please add to report, send to Diego and internet and Bob and whoever else. Hae', Niaineh Skano! I was happy to hear from you, I didn't know if my letter would reach you and I think I even put the wrong address. Oh well, someone was watching over me. I'm doing okay. I guess a lot of people are concerned over what is happening. I am told that New York is putting a lot of misinformation out to confuse my people. On one hand they know the work I'm doing and it's far-reaching effects, ie., Sac and Fox Tribe in Oklahoma has utilized my sovereignty plan to the letter I hear. Then, on the other hand, the charges against me. They are having a hard time making sense out of this but they are starting to realize what is happening. So far, I have been illegally sentenced in Brant Court, Judge Dispense violated my probation for not reporting, the only thing is I was on restitution probation and not reporting probation. I have this proof in Black and white. When I tried to explain why I was not able to pay on a timely basis, he stated "that my payments had nothing to do with my violation." So he sentenced me to 90 days. I am trying to get my case dismissed and I will sue for 130 dollars a day. That's the law for violating my rights and proof that they are violating their own state law to keep me in Jail. The Judge talked with the State Police moments before sentencing me. The State police made racial remarks and "Indian Jokes" in front of me. I am having lawyer problems as I was sentenced in Brant without legal representation. Then, I have a charge in Collins Court, Judge North for aggravated unlicensed Driving, I possess a valid Iroquois Drivers Licence under Iroquois Law that applies to all Iroquois Territory in Title. This is the third time I have been arrested for this. They say that I have to have a NYS Drivers License. Under federal & Iroquois Law, my license is valid and since I don't reside in the State of New York I am not required by Law to possess one and _never_ have. It's against my law to possess a NYS License, and when I was pulled over -- supposedly I had warrants for my arrest when in _fact_ none existed. My attorney at the time said it was harassment and had violated my rights protected by the U.S. Constitution. He stated that I had a civil rights suit but I have not been able to get ahold of him. He also said the case should be thrown out because they had no reason to pull me over. I was escorting my government when we were "ambushed," they were waiting for me. Then, I have been here for 21 days, federal Law and State Law mandates that I receive 1 hr. Of recreation per day. And since I am in Protected Custody I am to be segregated from other inmates. I have had one recreation period in the whole 21 days and I was put in with inmates who are "criminally insane" in fact one guy tried to get the other "insane" inmate to forcibly have sex with him and had to be removed. My safety is jeopardized repeatedly by these officials,, If I complain I will be moved to another facility. My rights protected by the U.S. Constitution have been violated when I was arrested. By law, when one of our citizens violate or are charged with a crime, a person who has been delegated authority By the President of the United States must approach or petition the Iroquois Confederacy Grand Council of Chiefs or the Chiefs of that Nation, and the criminal violation will be resolved in a manner to keep the peace. This Process is Article 7 of the Treaty of 1794 at Canandaigua, which is considered a legally protected Constitutional Right -- therefore Article 7 is protected by federal law under the Supremacy Clause of the U.S. Constitution and acts of Congress under 28 USC 1331 of the U.S. Constitution and 1362 and 28 USC 1343 and 42 USC 1983 to enjoin State Official under "color of State Law" from depriving rights protected by the Constitution and Laws of the United States. At no time did N.Y.S. respect, adhere or utilize this "due process of the Law." Therefore violating my constitutional rights, and under Article IX Section 1C, all members of the executive council shall be considered as legally recognized ambassadors of the Haudenosaunee and the Iroquois Confederacy Federal Bureau in all matters of International interest and should be afforded Diplomatic Immunity. Article IX Section 1A, as Director of the Bureau I am a member of the Executive Council and under Article VI Section 3, to lawfully exercise the right of arrest, search and seizure in the performance of these duties and article VII Section 2C to perform the duties and exercise the office of a judge in all matters brought before him under the auspices of and in compliance with the Great Law. Under article V Section3 -- 8 & 9, I, as director, am mandated the duties as Chief Marshal of the Bureau and to function as a judicial officer of the Bureau. Which is protected by the Supremacy Clause of the Constitution and is a constitutional Right which is protected by federal law which is expressly authorized by acts of congress under 28 USC 1331 and 1362 and 28 USC 1343 and 42 USC 1983 to enjoin State Official under "color of State Law" from depriving rights protected by the Constitution and Laws of the United States, these rights are protected under the "Indian Self-determination Act, 25 USC par. 450 et seq, Indian Self governing act and 42 USC Chapter 21, sub chapter 1, para 1996 Protection and Preservation of traditional Religions of Native Americans Act of 1978, this religion be the Great Law and Constitution of the Haudenosaunee. To make a long story short, I have been kidnapped Because I am a Native American exercising my rights to protect my people from further acts of Genocide, which, (these rights) are protected by the Constitution of the United States. They have kidnapped my vehicle for Ransom, 2 boxes of eagle feathers and hawk feathers, my ceremonial pipes, my sacred tobacco and continue to violate my constitutional rights by treating me as less than a person who has Promoted nothing but a peaceful resolution by utilizing the law. They have in fact committed an act of war in violation of the Treaty of 1794 at Canandaigra signed 200 years ago by George Washington, ratified by Congress, signed by representatives of our Agency and our Chiefs of the Haudenosaunee. As the top Law Enforcement Officer of my Country and a top ranking Judge who holds a position of Ambassador with a peaceful message from our Creator, my life is in immediate danger and I have suffered considerable irreparable harm. I am suffering from cruel and unusual treatment while in the unlawful custody of the State of New York. I am not receiving competent legal assistance as my attorneys have suggested that I fire them as they do not have the expertise to fairly and properly defend me under New York State Law, rules and regulations and are unwilling to approach the federal courts due to their lack of knowledge concerning treaty law and federal law. Under Iroquois Confederacy Federal Bureau By-laws Article V Section 1A #2, candidates shall be made aware that this position is not compensated by salary or wages. The Director shall be provided for as specified in Article IX Section 2 C(1). Our Agency has less than $500.00 as all finances are directed at the modernization of this agency -- 2 year process -- and/or toward educating the public of the Iroquois Confederacy. My personal finances are -)- as I receive no compensation for my work and my house was burned down in April of 1994 by individuals who oppose the Iroquois Confederacy. Therefore broke and no way to obtain a lawyer with the skills needed to properly defend me. Without a lawyer, I do not know NYS Procedure or Protocol and find out after the facts that my rights are violated. Do you know any rich People who could loan our organization $5000.00 who care about Iroquois and Native Rights? Well, I'm running short of space and this is my last stamp. Take care and be safe. Peace - Health - & Righteousness Your friend, Oniya Write back. P.S. All my charges are misdemeanors or Class E non-violent felonies. I'm innocent of them and will prove it, the State just won't give me the chance to and won't accept statements or paperwork. --------- "RE: Review: The Fire Carrier" --------- Date: 2 Jun 1996 02:21:23 GMT From: brock@ucsub.Colorado.EDU (Steve Brock) Subj: Review of The Fire Carrier by Jean Hager (fiction, mystery) Newsgroups: rec.arts.books.reviews,rec.arts.books,alt.books.reviews, rec.arts.mystery,bit.listserv.dorothyl,alt.native THE FIRE CARRIER by Jean Hager. Mysterious Press, 1271 Avenue of the Americas, New York, NY 10020, (212) 522-7200, FAX: (212) 522- 7991. 245 pp., $21.95 cloth. 0-89296-566-5 Reviewed by Steve Brock Hager's fourth entry in the Chief Mitchell Bushyhead series (the first in four years, Hager is also the author of the Molly Bearpaw series, and others), set in Buckskin, Oklahoma, is a thoroughly enjoyable story involving the murder of a local wife- batterer, the escape from prison of the battered woman's brother (who is determined to rescue her from the abuse), a rash of thefts from the tack rooms of nearby ranches, and recent sightings of an apparition carrying a light that may be the feared Atsil'-dihye'gi' of Cherokee myth who brings evil to all who see it. "The Fire Carrier," as in previous novels in the series, brims with compelling characters with very human shortcomings, but the seams of the plot line are quite rough in places and will cause some readers to wonder how certain characters suddenly jumped from one location to another (are they carrying fire?). Despite this trifle, all readers will be delighted and wanting more. Grade: A-. Other titles in the Chief Mitchell Bushyhead series are: "The Grandfather Medicine" (1989), "Night Walker" (1991), and "Ghostland" (1992). ------------------------------------------------------------------ Steve Brock Copyright c1996 Book Reviews on the Internet 2323 Mapleton Reviews are Boulder, CO 80304 available for (303) 786-7375 syndication brock@ucsub.colorado.edu http://ucsub.colorado.edu/~brock E-mail for Member: National Book Critic's Circle more info. --------- "RE: Poem: Mother Earth's Daughter" --------- Date: Tue, 28 May 1996 19:13:16 -0400 From: brnsugah2@aol.com Subj: Mother Earth's Daughter Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) As a 48 year old female," half-breed wannabee" my heart weeps with the memories from my childhood (16 foster homes). It was a long time before i knew what my heritage was . . . no one could or would tell me. I am the product of many "jumping over the fence" types. People who obeyed their hearts and their bodies and loved people outside their race . . . thus the blood of the Cherokee, the Hindu, the African- American , the Irish, and the French all rush through my veins . . . yet i listen to my elders in my dreams and i have come to understand the power of words . . .and man's use and mis-use of them. Take for example the word "race" . . .who made it up and why ? Could it have been "greed" ? Greed sat down and lusted at all he saw. . . wanted it all for himself and created race. Isn't greed a member of all races? Don't all the holy books say , in one form or another, " in the beginning was the WORD ?"How about the word "Squaw". Here is an interpretation of the word : Mother Earth's Daughter They called my grandmother Squaw Because they didn't wish to call her by her real name . . . her name. Her real name Warrior Woman, Pretty Woman Medicine Woman, Explorer Woman. Her name. No. They called her squaw. Not by her real name: Farmer, Sower, Reaper, Nutritionist, cook, nurse . . . Her name. They snarled squaw. Not using her true name. Scholar, teacher, leader, lecturer, counselor, lawyer. They cursed her with squaw. Rather than call her her own name . . . artisan, weaver, painter, writer, pottery maker, dye maker, inventor . . . Squaw. Squaw, Squaw Not her name. her name Lover, consort, shaman, sit-besides -me woman cousin, sister friend. Squaw Squaw Squaw. They used the name Squaw to degrade her, desecrate her, defile her diminish her belittle her to cause her grief and ultimate genocide. But we knew her Respected her adored her, called her by her true name, Still her name Call her Mother Earths Daughter Queen, Grandmother, Mother , Wife. Call her by her true name Mother Earth `s Daughter. copyright (1994) Xennia Gittoes - Singh aka Running Waters --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 96/06/18 23:42 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 30-July 6 IUNE (June) (Kaaona) 30 All space and time live within me. IULAI (July) (Hinaiaeleele) July was the month in which the ohia fruit began to ripen. 1 I am the moon's child, born of starlight and dewfall. 2 The beauty of the wilderness renews my spirit. 3 We were all born in the stars. 4 Rejoice with the storms of the earth; shout joy with the voice of the thunders! 5 The wonder of childhood is preserved within. 6 Choose the path taken by only a few, for it leads to wisdom. (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, 27 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 4th of July Powwows from News from Indian Country ------------------------------------------------- Arlee, MT - 4th of July Arlee, July 3-8, Powwow Grounds Info: 406-745-3525 Sisseton, SD - Sisseton-Wahpeton Powwow, July 3-6, Wacipi Agency Village Info: 605-698-3911 Pawnee, OK - 50th Pawnee Homecoming, July 4-7, Football Stadium Info: 918-762-2552 Quapaw, OK - Quapaw Tribal Powwow, July 4-6 Pow-wow Grounds Info: 918-542-1853 Fort Duchesne, UT - Northern Ute, July 4-7, Tribal Grounds Info: 801-722-9041 Oneida, WI - 24th Oneida, July 4-7, Norbert Hill Ctr. Info: 414-869-2214 Red Cliff, WI - 18th Red Cliff, July 4-7, Pow-wow Grounds Info: 715-779-5746 Kewanee, IL - 3rd Sauk Trail, July 4-7, Johnson Sauk Trail Park Info: 217-628-3304 Mashpee, MA - Mashpee Wampanoag, July 5-7, Douglas Pocknett Field Info: 508-477-0208 Cass Lake, MN - Leech Lake 4th of July, July 5-7, Leach Lake Memorial Grounds. Info: 218-335-8289 Sault Ste. Marie, MI - 15th Sault Ste. Marie Powwow, July 5-7, Pow-wow Grounds. Info: 906-635-6050 Hays, KS - 1st Potawatomi-Kickapoo Powwow, July 5-7, Big Creek Info: 913-726-4405 Red Lake, MN - Red Lake Nation Independence Day, July 5-7, Pow-Wow Grounds. Info: 218-679-3341 South Glen Falls, NY - Calico Dancers Powwow, July 6-7, Moreau Recreation Park. Info: 518-793-1693 Tell City, IN - 2nd Indiana Indian Movement, July 6-7, Perry County 4-H Fairgrounds. Info: 219-278-7021 ------------------------------------ ==================================== From: "Wesley Westphal." Subj: 10th Annual A.I.A. Orlando Powwow Mailing List: Native American Work Issues Well, it's that time of the year again. The American Indian Association of Florida, Inc., is presenting the 10TH ANNUAL A.I.A. ORLANDO POWWOW in, obviously, Orlando, Florida, November 1, 2 & 3, 1996 at the Central Florida Fairgrounds on West Highway 50. HEAD STAFF HOST DRUM Eagle Claw, Lawton, Oklahoma INVITED DRUM Walking Buffalo, SK, Canada MC Thomas Chibitty, Moore, Oklahoma MC Otto Mahsetky, Sebring, Florida ARENA DIRECTOR R. G. Harris, Stroud, Oklahoma HEAD MAN Little Deer Big Mountain, Comanche/Mohawk HEAD WOMAN Katrina Big Mountain, Cree Day money is available for additional drums. DANCE COMPETITION $7,500.00 Prize money. Eight 1st Place Adult Jackets. Ribbons. Point system. Registration closes 12:00 noon Saturday. Three dancer minimum in each category. Grand Entry - Friday: 7:30 pm Saturday: 1:00 pm and 7:30 pm Sunday: 1:00 pm ENTERTAINMENT Native American Indian Dancing Native American Arts & Crafts Native American Food Native American Flute Player Tipi demonstration Eagle and Birds of Prey presentation Much, much more PUBLIC WELCOME: Friday Kids Day - 9:00 am to 1:00 pm Friday - 12:00 noon to 10:00 pm Saturday - 10:00 am to 10:00 pm Sunday - 10:00 am to 5:00 pm Adults $5.00 Child/Senior Citizen: $3.00 BUSES WELCOME Advance tickets available Special discounts - 3 day passes Military in Uniform FREE!!!! HOST HOTEL - EconoLodge Central Colonial Drive, Highway 50 (1 mile east of Fairgrounds) 1-800-293-7234 $28.10 plus tax (up to four people per room) Ask for the Powwow rate. Camping is available for participants only. No ground fires. Free camping for lodges. 24 hour security. Not responsible for travel expenses. Not responsible for lost, stolen, or damaged items. Proceeds will benefit next year's powwow, national education and charitable programs for Native Americans and the Ramona Auld Scholarship Fund. Located close to all area attractions (Disney World, Sea World, MGM Studios, Epcot, beaches, sunshine, tans (aaayyyyy)), restaurants, and hotels/motels. Please, NO PETS (leave the worst half at home). NO DRUGS!!!!!! NO ALCOHOL!!!!!! The American Indian Association of Florida, Inc. is a non-profit organization and is not affiliated with any other organizations or clubs. POWWOW INFORMATION Call: Michelle McRae (407) 786-5594 Artie McRae (407) 862-9676 Clara Spurlock (407) 299-1207 Or: Write to Powwow Committee The American Indian Association of Florida, Inc. Post Office Box 260 Winter Park, Florida 32790-0260 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - ------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Jon Norstog with attachment by Klara B. Kelley, Ph.D., Brooke Craig, Todd Hiatt, Steve Brock, Running Waters, Janet Smith, Debra Sanders, Robert Monken, Ann Stewart, Bernard J. Rock, Sr., Wesley J. P. Westphal II, Alan Dixon, Iowennakon - Mohawk Nation Office, Kahnawake, Susan O'donnel -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 27 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: souljny@aol.com Subj: Yonkers Pow Wow (4-6 July) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) I have been asked to repost the announcement concerning this upcoming pow wow. the City of Yonkers will no longer be having a fireworks display on the evening of the 4th, so there will be no disruption of pow wow festivities. POW WOW ON THE HUDSON (third time in Westchester) July 4, 5, and 6 (I'm waiting for confirmation of event times) Yonkers Train Terminal, Yonkers NY held by The Native American Warrior Society Ceremonial Chief - Little Fox Lead Dancers - Chief: Little Hawk, Tara, Morning Star Fox, Donna Fox, Loving Spirit, WithinTheCircle Dancers and Marty "Big" Bear North Eastern Drummers e-mail me for directions mitakuye oyasin, sandi --------- "RE: Leech Lake Election Results" --------- Date: Sun, 23 Jun 1996 03:52:34 -0500 From: feather eaglerock Subj: minnesota chippwea tribe election results Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) June 11, 1996 election results LEECH LAKE Former Leech Lake Reservation Health Director Eli Hunt won the election for tribal chairman with 34% of the votes, 3rd district representative incumbent, Myron Ellis re-elected with 22% of the vote. Myron Ellis' candidacy is being challenged. WHITE EARTH Incumbent Darrel 'Chip' Wadena lost to Eugene 'Bugger' McArthur +++++++++++++++++++++++++++++++++++++ We have received permission from Bill Lawrence, publisher of the Native American Press/Ojibwe News, and reporters, Jeff Armstrong of Bemidji and Gary Blair of Blaine to post articles relating to the leadership crisis taking place in the Minnesota Chippewa Tribe. June 21, 1996 Issue, exert from article: Leech Lake coalition plans rally, forum for change; Wadena seeks new vote by Jeff Armstrong As many predicted, the 1996 MCT elections have done little to resolve the political crisis highlighted by federal felony indictments and conviction of several of the Tribes most powerful leaders. But it has provided an opening for those seeking reform. On Leech Lake, former candidates and grassroots activist began forming a coalition aimed at ousting two convicted RBC members, while District III runner-up Dee Fairbanks challenged victorious incumbent and convict Myron ellis' eligibility as a candidate. Calling itself "Tribal Members for Change" the coalition is organizing a June 27 gathering at the Leech Lake pow wow grounds to open up a political system built on secrecy and intimidation "We've got two convicted criminals on the RBC, and the only way we're going to get rid of them is by banding together said former Dist III candidate Dave Hare. Activist Warren Tibbetts said the root of the problem is a deeply entrenched self-perpetuating autocracy. "The [tribal] government has taken control over everything. We have to show them we're going to take back power so our government's no longer dictators to us," he said. In her election appeal, Fairbanks argued that because Ellis spent part of the last year in federal prison, he failed to fulfill the residency requirement. RBC-appointed conservation judge John Herrera is scheduled to hear the appeal. The MCT election ordinance requires a candidate to "have resided on the reservation district of his/her candidacy' for at least 12 months prior to the vote. For more than five weeks of that period, Ellis was an inhabitant of Leavenworth Federal Penitentiary, where he served a 90 day sentence for his role in a $1.1 million insurance scam. Fairbanks further maintained that Ellis compounded his "blatant disregard of the Election Ordinance" by presiding over an RBC meeting which she said wrongly certified both Ellis and former Chair Alfred (Tig) Pemberton as candidates. Pemberton was convicted in April on several federal felony charges. The MCT constitution cites felony conviction and malfeasance as two of the causes for removal from office. "It stands to reason," states Fairbanks' appeal, "that any person who 'shall' be removed from office for cause, shall also not be certified as being eligible for office, and that in having the power and authority to certify himself, would constitute a form of government which would harbor, breed and protect self-serving and criminal behavior. And on the reservation whose elections have become synonymous with fraud, defeated White Earth chairman Darrel (Chip) Wadena asked his appointed election appeals judge to order new elections due to "substantial and grave irregularities" on the part of his hand-picked election board. Bernard J. Rock, Sr. Leech Lake Rez --------- "RE: Challenge" --------- Date: Mon, 24 Jun 1996 23:16:24 GMT From: "Wesley Westphal." Subj: Challenge Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) I haven't been on the "net" in a while to offer anything challenging and I can tell a lot of you are getting bored because there is not a lot of traffic. SO - the challenge is HOW CAN WE .......? Last Thursday and Friday, many of us participated in a National Native American Prayer Day. I even got some of my Air Force co-harts involved and they spread the word. No one will ever know just how many individuals participated in the Prayers, but, I can tell you, the Spirit was powerful in Florida, so, there must have been many, many, many. H-O-W-E-V-E-R There was no mention of the spiritual gatherings and prayers on any, (excuse me) A-N-Y news agency nationally or locally. No television, newspaper, radio, etc.. Yes, I know that our, or at least my, spiritual activities or beliefs are not for others. Each must go to Creator, Spirit, The Great Mystery, etc., in their own way. But, the significance of what we were doing was not mentioned, or possibly not even thought of by those who can help us - the media. In today's paper, and on the evening news (local and national), there was a lot of coverage about the 1,000 demonstrators at the White House gates protesting the use of animals in medical experiments. How much coverage does Leonard Peltier get? How many people have signed his petitions, written letters, made phone calls? National news? Local news? The Million Man March, which many of our brothers and sisters participated, received national/international coverage for W - E - E - K -S before the event. How much coverage does The Long Walk in the Southwest get? National news? Local news? A little 14 year old girl was lost down here for two days. TONS, TONS of coverage nationally and locally. A 15 year old Native boy was beaten within inches of his life, with many people standing around as witnesses. National news? Local news? The state of Florida is going to pay the descendants of 23 Black families many bucks ($12.5 M) to compensate damage done by whites in the 1920's. Lots of local news, a big mention in the national news. Have you guessed what the challenge is? I'm not just looking for the media major types - even engineers can come up with some creative ideas (and some of them actually work - aaayyyy). We, the Peoples of the Earth, Native Americans, American Indians, Indians, Choctaws, Chickasaw, Apache, Pequot, et al., need to start getting "our" message out to the populace. Not just the dirty laundry. The White guys are doing a good enough job at that. No, not the hate stuff. We have to start putting our feet out there for folks to "walk in our moccasins" and get an idea of what we are and how we became what we are. SO - Let's do some serious brainstorming (I know it's the summer and you're on break) and get something moving here. All constructive ideas should be submitted. No idea is dumb - that may be the idea we have been waiting for. L - E - T -' - S M - A - K - E S - O - M - E N - E - W - S !!!! wesley j. p. westphal ii warrior@digital.net --------- "RE: Economic Boycott of Indian Territories" --------- Date: Thu, 20 Jun 1996 17:36:01 -0400 From: mnation@axess.com Subj: Economic Boycott of Indian Territories (U.S. House Bill Amendment) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Istook/Visclosky Amendments Background Native Americans have traditionally been exempt from state laws, including payment of state sales and excise taxes. Unfortunately, many reservations have extended this tax exemption to non-Indians purchasing goods on reservations. Not only does this give Indian retailers an unbeatable price advantage over retailers who collect taxes, but states losing critical revenue as well. New York, for example, estimates it loses $90-120 million each year from tax-free sales to non-Indians. Several states have agreements with tribes to collect state taxes on reservation sales to non-Indians, but other states have met with strong tribal resistance to any such attempts. Although the Supreme Court ruled that states can require tribes to collect and remit state taxes on goods sold by Indians to non-Indians, the Court also said that states may not bring a lawsuit against a tribe. In effect, states have a right to collect these taxes, but no remedy when the Native Americans fail to do so. The federal government has exacerbated this problem by placing land into trust for tribes and funding grants for new tribal retail facilities, which further erode a state's tax base and create unfair market conditions. The Istook/Visclosky amendments would prohibit such grants or new land trusts unless the tribe and state reach an agreement for collecting taxes on sales to non-Indians. Reasons to Support the Istook/Visclosky Amendments - Rather than contributing to the problem by placing land into trust for tribes or awarding grants to tribes that refuse to collect state taxes on sales to non-Indians, these amendments will guarantee that the federal government does not take action to further erode a state's tax base. - The amendments would protect non-Indian retailers from unfair competition. State excise taxes on motor fuel range from 7.5 cents to 81.5 cents per pack. Because these taxes comprise such a large percentage of the product's cost, it is impossible for a non-Indian retailer to compete against an Indian retailer that does not collect the taxes. - The amendments will strengthen state's efforts to negotiate an agreement with tribes to collect and remit state taxes on goods sold to non-Indians. - The Istook/Visclosky amendments are a modest attempt to collect taxes due from non-Indians. The amendments only advocate collection of state taxes to non-Indians; the sovereign rights of Native Americans, including their right to be exempt from state taxes, is still protected. The amount of funding for Indian development programs is not affected. - Project funding through the Department of Housing and Urban Development and Bureau of Indian Affairs is extremely competitive. The amendments will guarantee that only projects that do not disrupt the free enterprise system or further erode a state's tax base will be funded. By limiting recipients of federal funds, the amendments will reward those tribes who have reached agreements with states to collect taxes due on non-Indian sales. Amendment Provisions Offered by Rep. Istook to amend the Interior Appropriations bill - Prohibits the Bureau of Indian Affairs from transferring any land into a trust for a tribe unless the Secretary of Interior has been informed that a binding agreement is in place between that tribe and the appropriate state and local official(s) that the tribe will collect and pay state and local sales and excise taxes on purchases made by non-reservation members, for as long as the land is held in trust. Offered by Rep. Visclosky to amend the Interior Appropriations bill - Prohibits the Department of the Interior from using funds to assist Indian tribes in constructing retail facilities unless the Secretary of Interior has been informed that a binding agreement is in place between that tribe and the appropriate state and local official(s) that the tribe will collect any pay state and local sales and excise taxes on purchases made by non-reservation members, for as long as the retail facility is in operation. Offered by Rep. Visclosky to amend the VA/HUD and Independent Agencies Appropriations bill - Prohibits the Department of Housing and Urban Development from using funds to assist Indian tribes in constructing retail facilities unless the Secretary of Housing and Urban Development has been informed that a binding agreement is in place between that tribe and the appropriate state and local official(s) that the tribe will collect and pay state and local sales and excise taxes on purchases made by non-reservation members, for as long as the retail facility is in operation. Groups Supporting the Istook/Visclosky Amendments NATSO, Inc., representing America's travel plazas and truckstops National Association of Convenience Stores Petroleum Marketers Association of America Society of Independent Gasoline Marketers of America ---------------------------------------------------------------------- Explanation They are proposing a change in the law, they want it changed to this. With regards to trust lands, the Government is not to sign over these lands unless there is a pre-agreement on tax collection. This will make sure that Indians will not be allowed to have commerce unless they have prior agreements to tax collection schemes - effectively this is economic boycott of Native Territories. Update Amendment one was to be introduced by Congressman Istook June 12. The amendment was introduced, accepted, and added to the House's Interior Appropriations Bill for FY1997. It is not law, but we should begin now to work against it. The general procedure for what happens next on the Interior Appropriations Bill is as follows: 1. The bill now goes to the Federal Government's print shop for the purpose of being adding the attached amendments, including amendment one. 2. The amended bill will then go to the House Leader's Office. The House Leader (Congressman Dick Arney, R-TX) will place the bill on the House Calendar for the actual date the bill will be brought before the full House of Representatives for a vote. There is no set time frame for this action. The other two amendments sponsored by Congressman Visclosky were not added to the Interior of the VA/HUD Appropriations Bills. Contact for more information: Akwesasne Anti-Tax Steering Committee 518-358-3241 fax. 518-358-3243 Native Business Association 800-877-8682 fax. 716-549-0099 Mohawk Nation Office 514-635-5595 fax. 514-635-5351 mnation@axess.com --------- "RE: PBI Reports/June 1996" --------- Date: Sat, 22 Jun 1996 15:37:20 -0600 From: adixon@web.apc.org Subj: PBI Reports, June 1996 Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Following is the text of the June PBI Project Bulletin report of the North America Project. This report is divided into three parts: 1. A Visit to Ipperwash 2. Update on Barriere Lake 3. An Interview with Harry Wawatie (also from Barriere Lake) All of these may be freely reprinted, please give credit to PBI. For more information about the North America Project, contact: Alan Dixon 27 Third Ave. Ottawa, ON K1S 2J5 (613)230-4123 adixon@web.net - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - A Visit to Ipperwash Last September, police shot and killed Anthony "Dudley" George during a confrontation with a group of native people occupying Ipperwash Provincial Park. At that time, the North America Project made a brief visit and decided to support other groups who were already working in the area. Over the past months, we have been encouraged to consider a more active involvement, and a NAP team spent four days in the area at the end of May. A Short Summary of the Conflict The immediate conflict dates from 1942 when the Stoney Point Reserve was taken by the federal government under the War Measures Act for a military base. The twenty two families who had lived at Stoney Point, an area of 2240 acres, were forcibly relocated to the nearby Kettle Point Reserve. Many eventually moving away, since they were relocated onto swamp land. The terms of the appropriation were that the land would be returned after the war, but that promise was not fulfilled. At the time of the relocation, the government offered $50,000 in compensation for the relocation. Over the years, protests to the government resulted in additional money being paid - in 1980 $2.4 million in compensation was given to the Kettle and Stony Point Band Council for this purpose. In May 1992 a group of Native people began occupying part of the military base. In 1994 the federal government announced plans for its return. On July 30th 1995, the army abandoned the camp completely after being forced out before the date they had planned to move out. The occupiers identify themselves as the Stoney Point people, even though they are not recognized by the federal government as an independent band. The Stoney Pointers say that they are ones to whom the land should be returned. In opposition to this, the Kettle Point Band Council had been negotiating for the land's return as a part of a combined Kettle and Stony Point reserve. On September, 4th, 1995 about 35 Native people occupied Ipperwash Provincial Park. It is a small park located in one corner of the base, and it had closed for the season. The occupiers said that the park had been built on a sacred burial ground and belongs to the Stoney Point people. On Sep 6, a confrontation between the OPP and the occupants resulted in the death of one of the occupiers, Anthony (Dudley) George, killed by a shot from the OPP. Details of the events surrounding the shooting varied widely at the time. The OPP claimed that they had been responding to a local disturbance, had been set upon by armed natives, and fired only in self-defence. The native people claimed that the OPP had intentionally attacked them with a well- armed riot squad, and that they themselves were unarmed. A few weeks after the shooting, a Special Investigations Unit (SIU) that investigates all police shooting began their work. It has taken a long time, but a report is expected to be published soon. Ipperwash Park has not opened to the public this year. A week after the shooting, the federal government revealed documents supporting the native claim to the burial ground. Over the winter, many of the Native people involved in the incidents of July 30 and Sep 6 of last year have been served with notice of trials for small and rarely used criminal charges. This has greatly angered them, as it shows a familiar bias in the justice system. These charges not only serve to distort public perception of the incident and focus attention away from the underlying injustices that gave rise to the incident, they are a form of harassment of those charged, some of who are having difficulty finding resources to defend themselves in court. On May 28, one of the native men charged in the September shooting incident was acquitted. On May 29 an article was published by the Toronto Star that gave evidence of a secret emergency meeting held by the provincial Interministerial Committee for Aboriginal Emergencies on Sep 5. The reason for the meeting was the occupation of Ipperwash park the day before - the implication was that the shooting of Dudley George the day after was a direct result of a political decision from high up. The Current Situation The federal government and representatives from both the Kettle Point Band Council and the Stoney Pointers are in negotiations. It is not clear whether this will succeed in transferring official control of the base back as Native land. The status of Ipperwash Provincial Park is also not clear, but is presumably up for negotiation. At the same time, there is an ongoing land claim (since November 1992) for West Ipperwash. This is some 370 acres of beach-front property of the Kettle Point reserve that had been sold under questionable conditions around 1928. There is a smaller portion of Stoney Point in similar conditions. The non-Native community now living in West Ipperwash are afraid of losing their property and are organized by the Ontario Federation for Individual Rights and Equality (ON-FIRE). The president of ON-FIRE is one of these residents. According to everyone we spoke to, there is a lot of tension, aggression (verbal and physical), threats and assaults going on in the two Reserves and the white community in between them. Stoney Pointers told of how a box of nails had been scattered on their road, and of people yelling out their windows as they drive by. Local residents spoke of Native people threatening them. Local business and employment is suffering because of the reduction of tourism. A Kettle Point man told of how a white resident had tried to provoke him into a fight while having a camcorder tape the incident. Relations between the Kettle Point and Stoney Point Reserves has not been good. The Kettle Pointers (who include some of the previous Stoney Pointers) consider Stoney Point to be a part of their community, and appear to have had their own hopes for the use of the returned land. The Stoney Pointers who are currently occupying the land are clear that they are a separate First Nation and have not been well taken care of by Kettle Point. Both sides say that history supports their claims, and our research indicates that this is probably true. PBI-NAP's Involvement Our goal for this visit was primarily to contact all the different groups, to introduce PBI, and to offer our services as observers and reporters. We found that trust was a significant issue - for example, we were told by the Stoney Pointers that several undercover police had come at different times claiming to want to help. It is a particularly sensitive time because of many impending trials stemming from events of last June and September, and people are concerned about how reports and information may be used against them. Nevertheless, during the four days we spent there, we were able to have interviews with many people from all the major groups involved. The interviews gave us a small insight into the complexity of the conflict - the ongoing low-level conflicts, as well as the potential for a violent escalation. Potential flash-points include the release of the SIU report, future trials and legal processes, and confrontations over the park. These hover like lids on a kettle, waiting to boil over again. We hope that a PBI team will be able to offer a useful non-partisan observer presence in the area to: - help the rebuilding of trust between the various parties and deter further violent incidents - nurture the space for a just resolution that hears and addresses the valid concerns of all parties - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - [from Peace Brigades International June Project Bulletin] Barriere Lake Update In the April Project Bulletin, we described a conflict taking place involving the Algonquins of Barriere Lake, who live in Rapid Lake, Quebec, Canada. This conflict involves both a division within the Algonquins, as well as disputed interests of outside parties. Within the Algonquins, the split has both family lines of division, as well as political differences. These political differences have an impact on important issues to outside parties, the most important being land and the fate of a co-management agreement [see April 96 Project Bulletin]. On one side are supporters of the previous chief, Jean-Maurice Matchewan, and his successor, Harry Wawatie, most of who live in Rapid Lake. Although Harry Wawatie was selected as chief in a traditional ceremony, he is not recognized by either the Department of Indian Affairs, nor the opposing side, known as the IBC. In Jan 1996, this Interim Band Council (IBC) was recognized by DIAND as the official representatives for the band until the conflict could be resolved, on the basis of a petition that had been circulated during the previous months. On Apr 11, Harry Wawatie's side presented a proposal for a fact- finding/mediation process. After a series of public demonstrations by the residents of Rapid Lake that included several days' occupation of the lobby of the DIAND offices, the process was accepted by both DIAND as well as the IBC. The process involves Judge Rejean Paul as chief mediator, with the participation of two elders from outside the Algonquin community, one chosen by each side. The mediation team's mandate has two parts: writing down the band's electoral custom, and addressing the social conflicts within Rapid Lake. An initial difficulty involved the IBC's selection of an elder, but since then things have been moving forward smoothly. To date (June 7), the mediation has been working chiefly on the electoral custom. They have worked through several drafts, getting feedback from the community via questionnaires. A concern has been raised about the legal implications of adopting an electoral code, which could affect the band's relationship with Indian Affairs and subsequent claims under section 35 of the constitution. The North America Project's involvement over these past two months has been one of monitoring progress. We interviewed Harry Wawatie in April about the history of his community and the custom of leadership selection. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - [Harry Wawatie was chief of the Algonquins of Barriere Lake in the late 70's, and was recently chosen by one part of the community as chief.] PBI Interview with Harry Wawatie, April 16, 1996. PBI: What is the traditional process for choosing leaders [amongst the Algonquins of Barriere Lake], and how were you chosen to become chief? [Note: Harry refers to himself as "we" in responding to this question. I didn't ask him why - it might just be a way of talking from the Algonquin language (his first language), or may have to do with the fact that leadership is in many ways a shared responsibility between the chief and his wife.] H: In 1957, that's when we were officially recognized as a leader. It's not an overnight job, it took a few years before we became chief. When we were first chosen, we were just named as that we were going to be a future leader for the community. It took two years. In our language, we say if you choose a tree for some purpose, we blaze it, like a mark. So that's what they did for us, and this one elder announced it to the community, explaining a lot about forming the leadership. The reason they did that is so that the community can look at these leaders, look at who their next leader is going to be, to watch him. Everybody looks at him, how they behave, what kind of a future it's going to be. They looked at us for a long time, to see if anything was wrong, or if we were involved in bad behaviour. The community never found any faults against us, so then it became official - then that's when we were elected, we were chosen. That's not an elective council, it's a natural election. In 1957 that's when we became official, but they didn't allow us to take the leadership for a few years, for training. So then, in 1957, that's when the federal government claimed the land settlement and it was about three times the size of what it is now. And then in 1961 they never gave us back our full reserve, just 59 acres. PBI: Where were you living before that? H: We were living in Barriere, there were some houses there at that time. The reason we moved closer, was because we wanted to get the services - there was no road there at that time. There was some logging, but they never did clear-cuts, at that time they used horses. Back in 1954, still there was not that much damage to the land. But then they invented this big machinery, and trucks, those big machines that cut logs that they have today there. That's when they started damaging lands and forestry and all that, and the territory, it didn't last 20 years and it's all clearcut and there's just a few places now that are left, that's all that we are trying to protect, the little leftover, that's what we try to depend on. So, anyway, trying to get back to the background, we built that community, it was us that built our community. That first year in 1961, we were getting houses, first we had in two years. Then 1964, or 65, we had better housing, and that's when they started to build the school, in our community. PBI: Did the kids go to school before that? H: There were some, not too long ago, that were sent to a boarding school. All that distance from our community, finally the parents weren't too happy to see their kids go there, go that far for a long period of time. They had just a short visit with them in the summer, a few weeks. So when we had a school, that's when they brought a little bit more of services, better roads, better housing, and better school, and finally we were getting pretty good services then. And then the problems began increasing, every year. Larger funding came, more projects. I don't know what's going to happen next. PBI: Do you think there's any possibility of writing down what the traditional practice of selecting leaders would be? H: I don't know if they (DIAND) would pay attention, because of all these allegations, all these problems. Well, it could be possible, to write those things. PBI: Are there any traditional ways of solving problems if two groups both claim to be the leader? H: Yes, that's what I talked about last night. I told them [the IBC] what our intention was, what we are planning to do. I even told them, it's not the court that's going to resolve the problem that they create, it's them, and they have to come up with solutions. --------- "RE: Ingram Mooto Project Update" --------- Date: Sat, 22 Jun 1996 15:36:29 -0600 From: odonnels@ccmail.dcu.ie Subj: Ingram Mooto Project Update: June 1 Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) INGRAM-MOOTO LAKES PROJECT PO Box 840, Waglisla, B.C. V0T 1Z0 Ph: 604-957-2993 Fax 6O4-957-2331 FOR IMMEDIATE RELEASE June 19, 1996 Contact: Mary or Dan 604-957-2993 Ingram-Mooto Project Update The Ancient Forests of Ingram, Mooto, and Ellerslie Lakes are at the heart of the of the largest temperate rainforest ecosystems remaining on Earth. Currently a campaign is under way to spotlight the proposed clearcut logging that is planned for this area in 1997 by Western Forest Products. The following is an update on the project and a call for support from people world wide. On May 25th construction of a cabin was begun at the head of Spiller channel where Ingram Falls empties into the sea. The cabin is serving as a place for Heiltsuk families and visitors to come together to learn about the ecology and traditional uses in the area. School groups, teachers, photographers, and families have been making trips to the Lakes weekly to help with the construction of the camp, and enjoy fishing, swimming, and exploring. Sometime between June 7-9 a helicopter pad recently constructed by the survey crew for Western Forest Products was destroyed. The survey crew has since relocated the pad a short distance down Spiller Channel. Culturally Modified Trees (CMTs) have been identified on the south side of Polallie Creek where it empties into Ingram Lake. Stone fish traps at the mouth of Ingram Creek also provide testament to the fact that the area has always been an important harvesting area for the Heiltsuk people. The area continues to be used for hunting and trapping. All of this indicates, contrary to Western Forest Products' claims, that the area is extremely important culturally to the Heiltsuk people. AN URGENT CALL FOR SUPPORT The Vickers Family of Bella Bella is asking for supporters to come to Bella Bella and the camp at Ingram-Mooto. Areas of support include networking, media, construction, informal wildlife surveys, tree climbing, ecological education, and general camp support. Trips from the village to camp have been leaving every Saturday, and when ever there is enough people available to make a trip. People who plan to be actively involved with camp operations for a couple of weeks will have their expenses covered from Bella Bella to the camp. Additional travel costs, such as ferry expenses from Port Hardy to Bella Bella, may be covered for people who are willing to commit to a month or more at camp. Once again we are in desperate need of support from people outside the community of Bella Bella in order to stop the logging that is planned for this great rainforest. Donations needed: $$$, climbing equipment, large walled tents, canoes, kayaks, VHF radios, lap top computer, outboards. ----- The task of leadership, the first task of concerned people, is not to condemn or castigate or deplore; it is to search out the reason for disillusionment and alienation, the rationale of protest and dissent--perhaps, indeed, to learn from it. - Robert Kennedy ----- Peter Ronald impulse@islandnet.com Vox: 604.361-2610 Fax: 604-361-3682