_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 04, ISSUE 027 O o o o o O __/_ / ) (___/ / ( (___, 6 July 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 NATIVELIT, EIRP, AISESnet, INDIAN-ROOTS, NATCHAT & NATIVE-L listservers; UUCP & Genie email; Newsgroups: apc.indig.canada,soc.culture.native,alt.native,alt.activism 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. "The honor of one is the honor of all. The defeat of one is the defeat of all. Don't let a defeat make you disappear. Your key to success will be your total effort. It is important to remember our life is a gift from the Creator, and what we do with our life is our gift to the Creator." __Makoce Tekihila (Billy Mills), Oglala Lakota +- -- -- -- -- -- -- -- -- -- -- -+ | 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! My comments this issue are for people who will probably never read them, and if these people do read these words they will probably deny or ignore them. I offer them, anyway, in the hope that one eye, one heart, one life will open. My wife and I were at a gathering this weekend, where a petition was being circulated to stop a wolf kill. These petitions should never be necessary. I know the spirit of the wolf, and there can be no good reason for one spirit to extinguish that of another simply because it happens to be "in the way of 'progress'". A member of our warrior society had returned from a archaeological dig. He was among those invited there to "do the right thing", as the bones of ancestors were loaded into boxes for storage at a university. Maybe this token involvement satisfies the laws of the dominant society, but it is not the "right thing". It is never right to interrupt the Sacred journey of these ancestors. A friend spoke of a mother bear and cub that crossed her property to go to their feeding grounds until some "sportsmen" ambushed them on a state highway, out of season. The "sportsmen" didn't even take all the meat and robe. If they were hungry and killed to live, I could understand. If they were cold and took the robe to survive the nights, I could understand. I do not understand callous, wanton slaughter. Neither does Creator. If you are among those this message is intended for and someone does take pity, hands this message to you, and asks you to consider the things you do I pray you will. You also believe another lie, and I will tell you death bed confessions do not absolve you from the things you do in your earth walk. The shame you bring to yourself here, and hide from others is carried like a lantern for all to see when this walk is ended. 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 - A Warrior Crosses Over - Conferences and Powwows - online - Erasing DeSoto's Footprints - June 26th Hearing on ICWA - Appeal: Help for Bare Wisdom - Judge Gives - Believing a Dream Nuxalk Suspended Sentences - Republish: - Pace of Voisey's Bay Mine Lakota Declaration of War - Wampanoag Barred from Canada - Returning to - NYS Deprives Mohicans of Remains the Place of Your People - Action: Mitsubishi's B.C. Pit Mine - Clayoquot Blockade - New Age or Old Prophecy - New Battle at the Little Bighorn - Native America Calling Schedule - Towns in Transition - Ancient Use of Tobacco - Finding Aide, 5 Tribes - New Publication of Native Plays - Poem: Remembering Veterans - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: A Warrior Crosses Over" --------- Date: Thu, 4 July 96 09:00 -0500 From: Janet Smith (Evening Star) (jans@genie.com) Subj: A Warrior Crosses Over genie email David Goyette Passes Over On June 24, Native Americans lost a dedicated teacher and activist, David Goyette. What follows is a digested version of the obituaries that appeared in the Tampa Tribune (online edition) and the St. Petersburg newspaper. David Goyette died at the age of 43 at the Bayfront Medical Center in St. Petersburg, FL, apparently of a heart attack. David was Mohawk, originally from New York and Washington, DC. He was a state leader of the American Indian Movement and was the first chairman of the Florida Indian Alliance. Among David's accomplishments while leading the Alliance, were the establishment of programs to deal with substance abuse, AIDS awareness, emergency housing, support for Indian prisoners, vocational rehabilitation, and midwifery/teen pregnancy. He was particularly active in recent years in some successful protests against celebrations of European conquest of the Americas, and he unsuccessfully petitioned the St. Petersburg city council to rename the Columbus Day Holiday. Another of his enduring contributions to understanding of Native issues was his creation of the Red Sticks Press, available nationwide and in Canada. He was employed as a merchant seaman and is survived by his mother, wife and a daughter. His family requested memorial contributions be made to the Louis Hall Memorial Fund, P.O. Box 732, Kahnawake Mohawk Territory, Quebec, Canada, JOL1BO. --------- "RE: Erasing DeSoto's Footprints" --------- Date: Thu, 4 July 96 08:35 -0500 From: Janet Smith (Evening Star) (jans@genie.com) Subj: ERasing DeSoto's Footprints genie email James Duncan, Bird Clan Cherokee of Tahlequah, OK, called last night and left us a fax updating us on his latest walk. You may remember James for his walk in 1995 with his family and other supporters, on what he called "The Trail of Joy," a backward retracing of the Cherokee Trail of Tears from Oklahoma to New Echota, GA. This year, his walk retraces the path of DeSoto from the site of his death southeastern Arkansas and back along the route to where he started in Tampa Bay. He will be planting a tree of life in each state DeSoto passed through, leaving death in his wake. The walk began May 11 in Arkansas City. He's near Wynne AR now, having walked 634 miles. After 40 days walking Arkansas, he will spend 10 walking across Mississippi, 20 crossing Alabama, 7 crossing the NW corner of Georgia, 12 in Tennessee, 6 crossing North Carolina, 12 crossing South Carolina, 20 crossing Georgia again, and 20 crossing Florida. His journey is slated to end November 28, 1996 at the Madira Bickle Mound Site in Palma Sola, FL. He will have walked a total of 2855 miles. James Duncan says of his journey: "If the 'Trail of Tears' and subsequent removal was the end for the people of the southeast, then DeSoto's journeys were the beginning of the end of a way of life that lasted for hundreds of thousands of years. We have always said "since the beginning of time, we have always been here." We will also be traveling to the Nations along the way to visit with the Elders and the children to share the visions (for it is with the children that our future exists) and to call for a great Gathering of the people. We are losing our young ones to the modern world at an alarming rate, many are not seeing the beauty of their heritage and traditions that bind them together and to our Mother, Mother Earth. It is our hope that this journey along with visiting with the elders and the children, we can regain the understanding and appreciation of each other that once made us a great people." "Our only source of funding for this Journey is by the kind and loving gifts given by you and others like you who care. We wish to extend our heart felt appreciation and thanks to you all for your past, current, and future support in this effort. Contributions may be sent to the address below. In faith, I come to you, in accord with the spirits of our ancestors and creator." James Duncan RR 2, Box 2233, Thayer, MO 65791 --------- "RE: Appeal: Help for Bare Wisdom" --------- Date: Tue, 2 Jul 1996 12:33:02 -0400 (EDT) From: Wolf McSherry Subj: Appeal for help for Bare Wisdom UUCP email Dear Friends, I am writing on behalf of an organization that has worked many good things for native peoples across America. Bare Wisdom, Incorporated, is a non-profit group based in Lynchburg, Virginia. I have been proud to watch this group grow over the last three years since their founding, because they are truly dedicated to serving the People. I am troubled, though, that my friends at Bare Wisdom are faced with severe financial problems. Their director, out of her kindness, has already gone deeply in debt to help finance the group's operations -- but she is not able to continue. Bare Wisdom needs our prayers and support... and here is why: Bare Wisdom has taken a strong stand for the religious freedoms of incarcerated Native American people. The group was recently endorsed by the Virginia Council of Churches, saying that Native spiritual elders should be afforded the same visitation rights as clergy members from Christian churches. Bare Wisdom has also joined the ACLU in taking the penal system to court for violations of the religious freedoms of Native inmates. The group is an active supporter of Leonard Peltier and recently helped to coordinate and raise support for the Spiritual Ride for Justice. They have spearheaded the local collection of food, clothing, and school supplies to help those brothers and sisters in need on the Pine Ridge and Big Mountain reservations. The group sponsors monthly meetings for the sharing of knowledge and wisdom, and recently held Virginia's first Unification Conference to invite all Native (and non-Native) peoples to come together and begin resolving their differences peacefully. In addition, the group publishes a newsletter that is currently available upon request to any interested person. With a circulation in 38 states, the letter has become a wonderful vehicle for sharing information. Though they ask an $8/year donation to cover costs, no one is refused for inability to pay. The group serves as a liaison and clearinghouse for many other organizations in the area, including Common Ground, FAIR, and Virginia's Explore Park, and has played a role in helping Virginia's Monocan people to regain their land, build a museum, and fund scholarships. I could go on at length about the good that these folks do, but for the sake of brevity I will now bring the bad news. After three years of such dedication, the group is in a painful transitional phase. Their volunteers are burning out, and traditional funding sources are drying up. While the group has some promising opportunities on the horizon for renewed funding and volunteer support, they need short-term help to solve an immediate crisis. Simply put, then, I would humbly ask all of my brothers and sisters to join in supporting Bare Wisdom in their quest to serve the People. Please join us in offering prayers to the Great Spirit, that a way may be provided for Bare Wisdom to continue doing its good work. For those who are able to do so, donations are also humbly requested. You may send your tax-deductible contribution to Bare Wisdom at 2820 Linkhorne Drive, #194 , Lynchburg, VA 24503. For more information, please send electronic mail to . You may also visit the Bare Wisdom homepage at http://www.bare-wisdom.org/. Wolf's Den Educational Services (www.wolfsden.org) is pleased to sponsor Bare Wisdom's Internet access, and we will continue to share developments through the Bare Wisdom homepage. Once again, I humbly thank you all for your prayers and support for my friends at Bare Wisdom. Pila miya yelo! For the People, Wolf McSherry Wolf's Den Educational Services http://www.wolfsden.org/ --------- "RE: Believing a Dream" --------- Date: Tue, 25 Jun 1996 11:21:29 -0700 (PDT) From: cherokee@wolfenet.com Subj: Believing a Dream... UUCP email "The Issue is not an issue of Indian Rights...it is the much larger one of whether American liberty can be preserved... when those of us who never were Indians and never expected to be Indians fight for the cause of Indian self-government, we are fighting for something that is not limited by the accidents of race and creed and birth...we are fighting for what Las Casas and Victoria and Pope Paul III called the integrity or salvation of our souls...We are fighting for what Jefferson called...the basic rights of man." Felix Cohen, Jurist...1949 Believing a Dream Today I saw courage...and heart...in a young man who stood in the rain...hungry...unable to find shelter...but who refused to give up...who refused to stop believing in his dream...I saw, honor...rare...unseen these days by those who play weekend warriors...play Indians...Those who profess to understand First Nations...Who speak the words without the heart...I saw sacredness today...I saw what First Nations stands for... I saw a young man who has been poor all his life...whose only Dream in life is to be a attorney for the People...to fight for the People...Who has starved...who has been hospitalized from malnutrition because he was too proud to ask for help. I talked to him today...a Dreamer...full of hope...who was wet, hungry..tired...and I offered him a way out..to quit...to go home...to just take a year off college until he could get back on his feet again...and his reply was..."I cannot quit...I still Believe the Dream." I've watched this child of light grow into a man determined to help his First Nations People...I've watched him work with the poor...the elderly...the sick...and fight the white culture bureaucratic system to obtain benefits for them...I've seen him take his own gas money to drive a single mother and her children to the welfare office and demand she be given food stamps for her children. I've seen honor..HONOR....and I do not see this often....I do not see those who profess to help First Nations come forth and do so...I do not see it. I am tired of the words..TIRED...They mean nothing...and I remember my Lakota Grandmother telling me of how many times she has been lied to...lied to...with promises of help...promises to come back...and they never do...they never do...like all who come to First Nations and promise to help... I say to you...I am tired...sick and TIRED of First Nations being used...being promised so many things and having to watch the hungry eyes of children on the reservations. I am SICK and TIRED of only 13 cents out of every dollar in tax money actually reaching the mouths of my People. I am fed up with people who go to designer sweats and playing weekend warrior Indian in their search for social climbing status...I am fed up with those who profess to love us never sending a can of corn to feed a hungry grandmother...Lies..LIES...all LIES...and I cannot believe anymore in People who speak the lies..and do NOTHING..nothing to help the People. I have sat here for two years...teaching...refusing money...standing on my ethical belief and honor of giving..giving..as all of First Nations in Honor will do...and I see nothing..nothing but empty words...to help...and I look around and I see no food on the table of the People...I do not see the cracks in a house plastered over to save a Grandmother from the Dakota winds that will freeze her... I was offered not long ago a large amount of money to sell out some beliefs...I turned it down...That means nothing either...I am not a hero..but I knew one thing in my life..ONLY one thing...that unless a person has honor...unless they walk it...instead of just talking it...then they are NOTHING..NOTHING...and cannot stand in honor at a sacred fire. Had I the ability to change things now I would...for this young man who is starving...who someday will become a great leader of First Nations...and I hold onto the only thing I can...that it is for purpose...I told someone just now..He is on a Vision Quest...without any support...I thought, of course, they would make it hard for him...as it is with all Great Leaders. I told someone...I have never seen a rich Spiritual Medicine Man...NEVER in my entire life...only sick ones..poor ones...who die early...who have no materialistic things in life. But..they die in HONOR...and I know they soar with the eagles...and someday I pray...that this young man will realize the lessons he is learning...by holding onto his dream...by still Believing..and someday when he leads a First Nation I know that he will be stronger for this day of hunger. I offered him help....he politely refused...saying I can do this thing...I still can do this thing because I believe...and I'll never give up. I just told someone dear to me....If I had one thing in my life that I regret...I think it is that I taught him Honor...and they softly said to me...if he did not have honor he'd be just like the rest of the superficial ones than come and do nothing.... I stand...in honor of my Son....Jim...who stands in Alaska alone right now still Believing...a Traditionalist who fights for the People...and I just wanted to share the lesson he taught me today...that Honor is Everything...Everything...a'ho Believe the Dream --------- "RE: Republish: Lakota Declaration of War" --------- Date: Thu, 27 Jun 96 11:08:38 -0600 From: "J.D.K. Chipps" Subj: Republish: Lakota Declaration of War UUCP email Hau! It's been a long time, although I still am in touch through your newsletter. I would like to ask you to re-post something that is becoming more and more relevant as more and more "plastics" are being exposed. I know you have posted this before, but will you once again, for all to see, put this in the next issue of Wotanging Ikche? Thanks, J.D.K. Chipps Help recall the Medals of disHonor At the Lakota Summit V, an international gathering of US and Canadian Lakota, Dakota and Nakota Nations, about 500 representatives from 40 different tribes and bands of the Lakota unanimously passed a "Declaration of War Against Exploiters of Lakota Spirituality." The following declaration was unanimously passed on June 10, 1993. -= Declaration of War Against Exploiters of Lakota Spirituality =- Whereas we are conveners of an ongoing series of comprehensive forums on the abuse and exploitation of Lakota spirituality; and Whereas we represent the recognized Lakota leaders, traditional elders, and grassroots advocates of the Lakota people; and Whereas for too long we have suffered the unspeakable indignity of having our most precious Lakota ceremonies and spiritual practices desecrated, mocked and abused by non-Indian "wannabes", hucksters, cultists, commercial profiteers and self-styled "New Age shamans" and their followers; and Whereas with horror and outrage we see this disgraceful expropriation of our sacred Lakota traditions has reached epidemic proportions in urban areas throughout the country; and Whereas our Sacred Pipe is being desecrated through the sale of pipestone pipes at flea markets, powwows and "New Age" retail stores; and Whereas pseudo-religious corporations have been formed to charge people money for admission into phony "sweatlodges and vision quest" programs; and Whereas sacrilegious "sundances" for non-Indians are being conducted by charlatans and cult leaders who promote abominable and obscene imitations of our sacred Lakota sundance rites; and Whereas non-Indians have organized themselves into imitation "tribes" assigning themselves make-believe "Indian names" to facilitate their wholesale expropriation and commercialization of our Lakota traditions; and Whereas academic disciplines have sprung up in colleges and universities institutionalizing the sacrilegious imitation of our spiritual practices by students and instructors under the guise of educational programs in "shamanism"; and Whereas non-Indian charlatans and "wannabes" are selling books that promote systematic colonization of our Lakota spirituality; and Whereas the television and film industry continues to saturate the entertainment media with vulgar sensationalist and grossly distorted representations of Lakota spirituality and culture which reinforce the public's negative stereotyping on Indian people and which gravely impair the self-esteem of our children; and Whereas individuals and groups involved in the "New Age Movement," in the "men's movement," in "neo-paganism" cults and in "shamanism" workshops all have exploited the spiritual traditions of our Lakota people by imitating our ceremonial ways and by mixing such imitation rituals with non-Indian occult practices in an offensive and harmful pseudo-religious hodge-podge; and Whereas the absurd public posturing of this scandalous assortment of pseudo-Indian charlatans, "wannabes," commercial profiteers, cultists and "New Age shamans" comprises a momentous obstacle in the struggle of traditional Lakota people for an adequate public appraisal of the legitimate political, legal, and spiritual needs of real Lakota people; and Whereas this exponential exploitation of our Lakota spiritual traditions requires that we take immediate action to defend our most precious Lakota spirituality from further contamination, desecration and abuse; Therefore We Resolve As Follows: 1. We hereby and henceforth declare war against all persons who persist in exploiting, abusing, and misrepresenting the sacred traditions and spiritual practices of the Lakota, Dakota and Nakota people. 2. We call upon our Lakota, Dakota and Nakota brothers and sisters from reservations, reserves and traditional communities in the United States and Canada to actively and vocally oppose this alarming takeover and systematic destruction of our sacred traditions. 3. We urge our people to coordinate with their tribal members living in urban areas to identify instances in which our sacred traditions are being abused, and then to resist this abuse, utilizing whatever specific tactics necessary and sufficient - for example: demonstrations, boycotts, press conferences, and acts of direct intervention. 4. We especially urge all our Lakota, Dakota and Nakota people to take action to prevent our own people from contribution to and enabling abuse of our sacred ceremonies and spiritual practices by outsiders; for as we all know, there are certain ones among our own people who are prostituting our spiritual ways for their own selfish gain, with no regard for the spiritual well-being of the people as a whole. 5. We assert a posture of zero-tolerance for any "white man's shaman" who rises from within our own communities to "authorize" the expropriation of our ceremonial ways by non-Indians, all such "plastic medicine men" are enemies of the Lakota, Dakota and Nakota people. 6. We urge traditional people, tribal leaders, and governing councils of all other Indian Nations, as well as all national Indian organizations, to join us in calling for an immediate end to this rampant exploitation of our respective American Indian sacred traditions by issuing statements denouncing such abuse; for it is not the Lakota, Dakota and Nakota people alone whose spiritual practices are being systematically violated by non-Indians. 7. We urge all our Indian brothers and sisters to act decisively and boldly in our present campaign to end the destruction of our sacred traditions, keeping in mind that our highest duty as Indian people: to preserve the purity of our precious traditions for future generations, so that our children and our children's children will survive and prosper in the sacred manner intended for each of our respective peoples by our Creator. --------- "RE: Returning to the Place of Your People" --------- Date: Tue, 02 Jul 96 12:07:27 EST From: "Glen WELKER" Subj: Returning to the Place of Your People (fyi - Glenn) UUCP email Here is an interesting look at one's origins, from a friend of mine who works at NASA/JPL in California. It tells what really is important in life. I thought you might enjoy it. Thanks Glenn -------------------------------------------------------------------------- http://www.indians.org/welker/whitedog.htm How can one return to a place they never been before. Easy. When it's the place of your people. I was fortunate enough to be invited back to a place called home. A place I never been before. The reservation from where my father is from. While I was there I was introduced to friends and family. How could they be friends that I never met? I was introduced to people that asked me questions. Lot's of questions. For two days I talked and talked and talked until there came a time when I wasn't allowed to talk anymore. I asked my friend why they won't let me talk anymore. He said, "Because Charley, you have passed. If you didn't pass they would keep you talking and they would say nothing. Now you must shut up and listen." They said things that went into my head like tiny Excederin Time Release Capsules. Thoughts that would not take meaning until months later would suddenly release and I would say aloud, "ohhh that's what they meant." After reading about all the CHEROKEE RELIGION and AMY I INDIAN topics on the board, I wanted to add something. Yet I couldn't until now, and even now I can only add my own story for I don't know if it relates or not. I am Ojibway and German. Indian father, a corporal in the US Army, met my mother during World War II and he brought her back to the USA after the war. My brother was born in Germany. My Sister in the US off the rez. And I was born in California. So that is why I had never been back home to the Rez. When I was at the rez I kept voicing my concern that I should not learn the Indian ways since I am only half blood. Here is what they told me, "Over a hundred years ago, a young man just like yourself came to us. He too felt bad about being only half Indian. So we decided to help him and drain out all his non-Indian blood. We drained half of his blood out. Not long after that he died. If you want Charley, we can do the same for you. But we have learned that you need all your blood in order for you to live." Needless to say, I have not had a problem since. All this talk about who am I or I must find myself and such is BUNK. If you are truly lost then go to any shopping mall in the United States. Many of them have a big slab monolith that says, "YOU ARE HERE." From that point set out and know your way. My center is at the Rez. I never lived there but it is home for me as they made me feel welcome there. I got to thinking about what they said. I have never heard the traditional people talk of Whites, Blacks, Yellows, or even Reds. They would either speak in terms of family, or animals. Human, and non-humans. I have never heard them talk of blood quantums. Only of children, grand children and the community. They do talk about outsiders. Outsiders are those outside of the family, friends, and community that want to control, make change, or intrude where they are not welcome. There is no love lost for these outsiders. Many of the outsiders are the wannabees. Wannabees come in all the same colors above too, yes even Indian. The key is outsider. Personal agenda's, Ego, Self-indulgent-gratification also can make one an outsider. So people try to influence others by claiming Indian heritage for themselves. But what about their brothers and sisters? Want to know my blood quantum? I'll tell you I have all the blood I need to stay alive. In fact I even have a pint or so I could donate. If you ask me what is my blood? I'll tell you "A Positive". If you ask me who do I think I am? I'll tell you, just a man trying to lead a good life. A grateful life. A life in beauty. If you call me names? Then I'll give you a few more more you may not have thought of including: ignorant, foolish, husband, and average. If you want to know of my family? Then I'll introduce my lovely wife, my father and mother, my brother and sister and even my in laws too. If you ask me am I Indian? Then I'll say, "I was born Indian. Hopefully I'll die Indian too." But if you ask me all those questions, beware, for I will know more about you than you know about me. As they said, "There comes a time when you should stop talking... and start listening." --Charles Phillip Whitecoyote EMAIL: Whitecoyote@JPL.NASA.GOV --------- "RE: Clayoquot Blockade" --------- Date: Thu, 27 Jun 1996 08:21:26 GMT From: yacinfo@mars.ark.com (ernie yacub) Subj: Clayoquot Blockade (fwd) Newsgroups: apc.indig.canada,soc.culture.native,alt.native ---------- Forwarded message ---------- Date: Mon, 24 Jun 1996 22:18:04 -0800 From: Friends of Clayoquot Sound To: yacinfo@mars.ark.com After two and one-half days of blockading logging operations in Clayoquot Sound, the Friends of Clayoquot Sound and Greenpeace have agreed to temporarily suspend the blockades pending the outcome of talks between all parties. The following two news releases describe the setting up of the blockades and the joint statement issued by Friends of Clayoquot, Greenpeace, and the Nuu-Chah-Nulth First Nations which led to the temporary suspension. Our position has not changed from that which led to the setting up of the blockades and we must be ready to resume them at any time. We need your help for this. Let us known if you could support the resumption of the blockades. We will keep you informed on how the situation develops. You can reach us at: phone - (604) 725-4218; fax - (604) 725-2527 or e-mail us at focs.web.apc.org Please read the following news releases and call us if you have questions. FOR IMMEDIATE RELEASE ACTIVISTS BLOCKADE LOGGING OPERATION IN CLAYOQUOT SOUND Protest Highlights Ongoing Destruction of Temperate Rainforest (TOFINO, B.C.) Thursday, 20 June, 1996 - Activists from Greenpeace and the Friends of Clayoquot Sound today are blockading a logging operation in Clayoquot Sound, using the Greenpeace vessel MV Moby Dick and inflatable boats. Three activists are chained to the log loader, which is used to load logs onto trucks to be taken out of Clayoquot. The blockade occurs almost one year after the Science Panel's recommendations for Clayoquot were adopted by the B.C. government. The protest is designed to highlight ongoing destructive logging by both International Forest Products (Interfor) and MacMillan Bloedel. Contrary to recommendations by the Science Panel, MacBlo has already begun clearcutting one of Clayoquot's pristine valleys. "Canadians have a right to know that Clayoquot Sound's rainforests are still being destroyed. A year after the Science Panel, the pristine areas remain on the chopping block," said Karen Mahon of Greenpeace. "The band-aid solutions that have been tried in Clayoquot have not worked. We need to protect the rainforest valleys before we lose them forever." Greenpeace and the Friends of Clayoquot Sound are calling for full protection of all the remaining pristine rainforest areas in Clayoquot Sound. MacMillan Bloedel is currently logging in the Bulson watershed in Clayoquot Sound, an area that government reports consider pristine. According to the Science Panel, no logging should occur in the pristine areas. "Logging has slowed down in Clayoquot Sound, but the companies are still doing extreme damage as they creep silently into the pristine watershed of the Bulson," said Valerie Langer of the Friends of Clayoquot Sound. "Its time to get our priorities straight and restore salmon habitat instead of destroying it." Interfor is logging in Rolling Stone Creek directly adjacent to an area where they were recently found in violation of the Forest Practices Code (Sec. 63.2) for negligent road building which resulted in stream damage. As a result, Interfor was fined $10,000 but the Ministry of Forests has not released this information to the public. According to the guidelines of performance-based logging under the Forest Practices Code, Interfor should not have received a permit to log in this area in the first place. However, they are currently applying for further permits to log in Rolling Stone. "The ongoing destruction of Clayoquot Sound revealed today is an international scandal," said Tzeporah Berman of Greenpeace International. "The industry and government have led the world to believe that the controversy is solved. We will ensure that customers in Europe and the U.S. are informed of the continued threat to Clayoquot's remaining pristine rainforests." For more information: Karen Mahon on board the MV Moby Dick: 011 872 130 2403 After 2:00 Valerie Langer, Tzeporah Berman or Karen Mahon in Tofino: 725-4218 Tamara Stark in Vancouver: 253-7701 Note to Editors: An MoF report by Alan Chapman lists the Bulson watershed as only 1.1% impacted. The Science Panel defines a watershed as pristine as less than 2% impacted. FOR IMMEDIATE RELEASE JOINT STATEMENT OF THE NUU-CHAH-NULTH FIRST NATIONS, GREENPEACE, AND THE FRIENDS OF CLAYOQUOT SOUND. (CLAYOQUOT SOUND) Saturday 22 June, 1996 - Greenpeace and the Friends of Clayoquot Sound agreed today to a temporary suspension of the blockades in Clayoquot Sound. Greenpeace and the Friends of Clayoquot Sound acknowledge our breach of protocol for not discussing our activities with the chiefs of the Nuu-Chah-Nulth Central Region prior to the protest. The NCN First Nations commit to facilitate a meeting with all parties in two weeks to address the concerns of the protesters and work towards finding a solution to the issues that led to this conflict. All three parties view the activities this week as a warning to government and industry that change needs to happen faster in Clayoquot Sound. The Greenpeace ship, the MV Moby Dick, has been invited to remain in Clayoquot Sound to tour the area. For more information: Tzeporah Berman on board the MV Moby Dick 011-872-130-2403 Mary MacNutt at Greenpeace Vancouver 253-7701 Valerie Langer at the Friends of Clayoquot Sound (604) 725-4218 or (604) 725-2600 Chief Councilor Francis Frank (604) 725-3233 (tlaoquia@mail.port.island.net) Nelson Keitlah Co-chair of the Nuu-Chah-Nulth Tribal Council (604) 724-5757 --------- "RE: New Battle at the Little Bighorn" --------- Date: Sun, 23 Jun 1996 10:46:15 -0400 From: "Jordan S. Dill" Subj: New battle at the Little Bighorn Newsgroups: alt.native,soc.culture.native After 120 Years, a New Battle at the Little Bighorn NY Times, 6.23.96 Ever since George Armstrong Custer led 250 calvarymen to crushing defeat by thousands of Cheyenne and Sioux warriors, the Battle of the Little Bighorn has resonated as a call of doomed courage to Custer's admirers and a cry of bittersweet victory to Indians. The defeat of the Seventh Calvary on June 25, 1876, led the Army to redouble its force, and within a few years the Indians' nomadic life was ended. The battlefield itself became the site of a monument that honored Custer more than the visitors. Now the superintendent of the Little Bighorn Battlefield National Monument is a Mandan Hidatsa Indian who passionately wants to make it a more welcoming place for Indians. But he is finding that for many on both sides of the fight, the wounds of the battle continue to be tender. "This represents the end of the way of life for the Indian people," the superintendent, Gerald Baker, said as he gestured toward the battlefield in the rolling hills of southern Montana, which was crowded with tourists on a warm afternoon recently. "When Indian people come here, they cry and they get mad for the loss of that way of life, that freedom. It's something we'll never get back. That's what this place is for." With that in mind, Mr. Baker is preparing to solicit designs for a monument to be built on Last Stand Hill to commemorate the deaths of the 50 or so Indians in the battle. That could be yards from a monument to Custer's slain calvarymen. Mr. Baker has made big plans for the 120th anniversary of the battle, on Tuesday and Wednesday. Whites and Indians from all the tribes in the battle - Cheyenne, Arapahoe, Lakota, as well as the Arikira and Crow who fought on Custer's side - will go to the monument for prayers, a buffalo feast and a ceremony that is generating some outrage. The Mandan and Hidatsa were not involved. "We're going to have an Attack at Dawn ceremony," Mr. Baker said. It will be on Tuesday, the anniversary of the day Custer, a former Union general in the Civil War who was then a lieutenant colonel, and his calvarymen were annihilated when they attacked an Indian encampment of 2,000 to 4,000 warriors. Indians will ride horses to the boundary of the monument at daybreak, head for a mass grave where 200 soldiers are buried, and "count coup" by using a stick to hit a stone obelisk that marks the grave. Counting coup was an Indian tradition in which warriors proved their skill and courage by striking an enemy with a special stick. "I've told the tribes, 'This is your day," Mr. Baker said. He has invited members of the present Seventh Calvary to attend a healing ceremony called Wipe Away the Tears at the 765-acre battlefield on the Crow Reservation. But Maj. Gen. Leon Laporte, who commands the First Calvary Division at Fort Hood, Tex., which includes the Seventh Calvary, said through a spokeswoman that his schedule did not permit him to attend. Members of several groups that commemorate the calvary, including the Custer Battlefield Historical and Museum Association, contend that Mr. Baker's program insults the soldiers who dies. "Gerald has a crusade going, the Indianization of the battle," an editor of The Custer Little Bighorn Battle Advocate, Bob Wells, said. "He's gone way overboard. It would be a serious mistake to plant the Indian Memorial anywhere near the memorial of the Seventh Calvary. The magnetism and the dignity of that monument is that it occupies that hill." The Attack at Dawn also riles Mr. Wells, of Malibu, Calif., and his colleagues, who accuse Mr. Baker and other Indian leaders of double standards. "What would people say if calvary re-enactors went to Wounded Knee and touched the monument with sabers?" Mr. Wells wrote in The Advocate. [JS Dill - Oh yes...the 7th Cav. should return to Wounded Knee so we could strip them of the Medals of (dis)Honor granted for that Massacre...any comparison between Custer's well planned blunder and Wounded Knee underlines historical ignorance!] Mr. Baker, who has worked three years at the battlefield, said that the interpretation at the monument had always been biased and that he was merely trying to make things "more user friendly for Indians." He is supported by Indians like Steve Brady, a Northern Cheyenne in Lame Deer who is a consultant to the tribe on sacred sites. "It's been a long time coming," Mr. Brady said, referring to the changes in the battle museum that show what happened to the Indians after the battle. "The Little Bighorn Battlefield is a sacred site because so many lives were lost there." Mr. Baker said he followed traditional ways. He pointed to a braid of sweet grass that he burns in his office for protection against negative influences. Along the Little Bighorn, on the monument grounds, he has built a sweat lodge where he prays. "If it weren't for the sweat lodge and the sacred objects," he said, "I don't think I would survive this place. It's too controversial." Asked whether, under his leadership, it might seem that Indians are gloating over their victory, he said: "That's right. It's about time." [Indeed it is...] -- Nvwhtohiyada... First Nations/First Peoples Issues (4 Star Magellan site) http://www.pobox.com/~jsd/firstnations.html Wounded Knee Home Page http://www.pobox.com/~jsd/WKmasscre.html --------- "RE: Towns in Transition" --------- Date: Fri, 28 Jun 1996 15:55:10 -0700 (PDT) From: Pablo Bellon Subj: CSREES-CONNEX> Videoconference Mailing List: EIRP TO ASSURE MAXIMUM COVERAGE, THIS MESSAGE IS BEING SENT TO MORE THAN ONE MAILING LIST, SO YOU MAY RECEIVE DUPLICATE INFORMATION. HAPPY DELETING! ================================================================ Set your video recorder for Wednesday, July 10, at 4:15 p.m. EST if you want a free copy of "Towns in Transition." The 30-minute video and a companion study guide titled "Towns in Transition: Managing Change in Natural Resource-dependent Communities" examine the experiences of three towns in flux: Tulelake, California (farming); Forks, Washington (logging); and Astoria, Oregon (fishing). The educational package explores the stages communities tend to --and need to--go through when they're adapting to change. It also outlines important roles Extension agents and other formal and informal community leaders can play. To record the video tune to: C-Band, Telstar 402R, transponder C20,frequency 4100.0 MHz horizontal. A copy of the study guide is being mailed to the Extension Service director in every state, with a request to make it available to the appropriate community development, or other, specialist. The project is being conducted by an Oregon State University Extension Service and Agricultural Experiment Station team in cooperation with CSREES's Agricultural Telecommunications Project. For more information Oregon State's Department of Extension and Experiment Station Communications at (541) 737-3311. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Jodi Horigan Ag Box 0906 Editor, CONNEX Washington, DC 20250-0907 Communications, Information, and Distance Education Internet: jhorigan@reeusda.gov CSREES Telephone: 202-720-6145 Fax: 202-690-0289 ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ --------- "RE: Finding Aide, 5 Tribes" --------- Date: Fri, 28 Jun 1996 08:04:28 -0500 From: berryj@Okway.okstate.edu (John Berry) Subj: Finding Aide, 5 tribes Mailing List: INDIAN-ROOTS To all, I am continuing to get inquiries about this so here's the info. The National Archives, Dallas/Ft. Worth, "Preliminary Inventory of the Records of the Five Civilized Tribes and the Muskogee Area Office; Record Group 75 of the Bureau of Indian Affairs" 1992 is available by sending $20.00 to: John Berry 623 W. Hillcrest Stillwater, OK 74075. Home (405)743-8360 The copy cost is $16.00 for double sided copy of 338 p., the copy will come velo-bound w/ clear cover and heavy stock backer. The item will be shipped U.S. Postal Service at book rate, est. to be approx. $3.XX dollars. Anything over the cost I can refund to you, or donate it in your name to: OSU Native American Scholarship Fund; which would be tax deductible, you should receive a letter acknowledging your donation, from the University. This work contains an inventory of the records compiled by the Muskogee Area Office, the Five Civilized Tribes Agency, the Dawes Commission, and the U.S. Indian Inspector for Indian Territory. These include more than 8,000 cubic feet of records accessioned by the U.S. National Archives - Southwest Region and are part of Record Group 75, Records of the Bureau of Indian Affairs. Some of these records, approx. 500 cubic feet are stored at the Oklahoma Historical Society in Oklahoma City, OK. Where this is applicable they are referenced. Types of records include: General Records, Records of the Tribal Governments, relating to enrollment, relating to all tribes, relating to tribal citizenship (Cherokee, Choctaw, Chickasaw, Seminole, Creek, Delaware), identification of Mississippi Choctaws, to surveys and appraisals, allotments, tribal townsites; records from the superintendent, area director, Office of tribal operations, tribal attorneys, Probate solicitor, field solicitor, relating to land, relating to intruders, sale of unallotted land, coal and asphalt lands, sale of allotted land, leases (all kinds), tribal revenues and warrants, finances, and records of the field offices in Ardmore, OK, Durant, OK, Holdenville, OK, Okmulgee, OK, Stilwell, OK, Vinita, OK and Wewoka, OK. Includes introduction, 7 appendices and index. If you are still interested just send $20.00 and will mail out on receipt. Best, John Berry --------- "RE: New Publication of Native Plays" --------- Date: Fri, 28 Jun 1996 08:18:55 -0700 From: gbird@Rt66.com (Gloria Bird) Subj: New Publication of Native Plays Mailing List: NATIVELIT This announcement should be of interest to scholars and students of native literature. For several years, the Institute of American Indian Arts has published anthologies of student writing. Over the past few years' time, they have progressively become professional publications. A class has been developed in which students perform as editors, select the work, type each selection into the computers and do lay out. Student art work (painting and drawings) are included as well as photography. The latest anthology is titled, VOICES AT DAWN. This year, for the first time, the IAIA Creative Writing Department has published a separate anthology devoted to student plays by native playwrights. Under the mentorship of playwright, William Yellow Robe, Jr., these young native writers have been given the opportunity to have a full production of their plays and/or staged readings of their plays in Santa Fe, NM. After three years, we now can boast a total of ten new Native American playwrights. This is the second collection of native plays to be published in the United States since the 1980 publication of Geiogamah's , and is a landmark in native literature. The anthology of native plays is titled, GATHERING OUR OWN, edited by Dana Dickerson (Colville), Brian Lush (Yankton Dakota). The plays were all produced May 16-19, 1996 in Santa Fe at The Center, and include: "Indian Game Show," by Wende O. Williams (Navajo), "Reunion," by Terry Gomez (Comanche), and "How The Gods Kill by Jason Begay (Dine). ISBN: 1-881396-12-6. For information, contact: Creative Writing Program Institute of American Indian Arts P.O. Box 20007 Santa Fe, NM 87504 This book, and others in the series are available to the trade through Small Press Distribution, 1814 San Pablo Ave., Berkeley, CA 94702. Gloria Bird Creative Writing Department Institute of American Indian Arts (505) 986-5552 St. Michael's Drive gbird@RT66.com Box 20007 Santa Fe, NM 87504 --------- "RE: Poem: Remembering Veterans" --------- Date: 14 Jun 1996 11:19:05 -0700 From: "Cindi Page" Subj: Remembering Veterans REMEMBERING TODAY ON VETERAN'S DAY AS WE PRAY FOR WORLD FIGHTING TO CEASE IT IS A TIME FOR QUIET REFLECTION OF THOSE WHO PAID THE PRICE FOR PEACE WE REMEMBER THEM IN DIFFERENT WAYS SPEECHES, SONGS, OR A POEM WE REMEMBER THOSE THAT ARE HERE TODAY AND THOSE THAT NEVER CAME HOME WE MAY FORGET TO MENTION IT IT'S SOMETIMES HARD TO SAY THE GRATITUDE OF A NATION IS WHY WE GATHER HERE TODAY THERE IS A SILENT MOMENT AFTER TAPS ARE BLOWN IT'S IN THAT PRECIOUS SILENCE THAT OUR RESPECT IS SHOWN CINDI PAGE 10/27/95 --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 96/06/25 23:32 From: Debra F. Sanders (dfsanders@genie.geis.com) Subj: Verse: Hawai'ian Book of Days genie email A HAWAIIAN BOOK OF DAYS, week of July 7-13 IULAI (July) (Hinaiaeleele) 7 Dance joyously in the memory of your ancestors, your kupuna. 8 Life is all around us, ... and within. 9 I weave a lei of maile leaves to celebrate the new day! 10 My flute echoes the cry of the wind. 11 The mantis pauses for a moment in its journey to bless those it encounters. 12 Night passes a veil of introspection over the land. 13 To welcome the future, you must first release the burdens of the past. (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, 4 July 96 08:00 -0500 From: Janet Smith (Evening Star) (jans@genie.com) Subj: Upcoming conferences and powwows not previously posted to Mailing Lists NATCHAT or NATIVE-L genie email From: PMA Subj: 1997 Society for Applied Anthropology Annual Meeting Mailing List: NativeWeb METHOD - POWER - CHANGE APPLIED ANTHROPOLOGISTS TO MEET IN SEATTLE, MARCH 1997 The Society for Applied Anthropology is planning now for its 1997 Annual Meeting, to be held in Seattle, Washington, next March 4-8 at the Madison Renaissance Hotel. This meeting will be co-sponsored by the Society for Medical Anthropology, the Council on Nursing and Anthropology, and the Political Ecology Society. The American Ethnological Society will be meeting at the same time just a few blocks down the street at the Seattle Hilton. "The meeting's sponsorship reflects the wide range of subjects where anthropologists' insights and observations today are put to good use," according to Dr. Edward Liebow, the year's Program Chair and a senior scientist at the Battelle Seattle Research Center. "Health and medicine, community development, environmental resource protection, educational reform," Liebow said, "in every policy domain and every realm of application, from agenda setting to policy making and program evaluation, anthropologists provide methods that give life to the numbers, examine critically the distribution of power, illuminate the arc of change." ABSTRACTS ARE DUE OCTOBER 15, 1996 The Program Committee especially welcomes contributions on international, regional, and local perspectives from professionals within and outside the academy, and from indigenous communities. Please contact the Committee at the earliest possible date to share your ideas and plans (Ed Liebow: 206.528.3311; liebow@battelle.org). SPECIAL EVENTS Plans are underway to program a full slate of research presentations, including a major symposium jointly sponsored by the Societies for Medical Anthropology and Applied Anthropology. Also, the 1997 meeting will feature film and video screenings, book and software publishers' exhibits, and a chance to learn more about the applied anthropology graduate programs available at a growing number of universities. Cash prizes will be awarded to recognize excellence in student poster presentations. Workshops will be offered on a subscription-only basis for people interested in hands-on guidance in proposal writing, developing a consulting practice, working with the World Wide Web, and special methodological applications (focus groups, social network analysis). Tours are being planned to introduce visitors to the area's ethnic and cultural heritage, its corporate citizens, and key places in the regional health and medicine scene. ABOUT SEATTLE The Seattle area offers a combination of scenic beauty, cultural diversity, urban charm, and abundant recreational opportunities. The Spring weather is mild, and the city's attractions are many: A thriving International District, museums, theaters, galleries, bookshops, and espresso stands on every corner. Nearby are snow-capped mountains and the inland waters of Puget Sound. Watch a brand new jumbo jet roll off the Boeing assembly line; visit with Starbucks officials and learn about their corporate citizenship in countries supplying their coffee; watch the information age unfold before your very eyes at Microsoft headquarters; tour the Fred Hutchinson Research Center; or visit with anthropologists and public health staff involved with the Needle Exchange and Ethnomedicine projects at Harborview Medical Center. Vancouver, British Columbia is just a short trip away by car or train, another city of parks, beaches, arts poised on the brink of the Century of the Pacific. ABOUT THE SOCIETY FOR APPLIED ANTHROPOLOGY The Society for Applied Anthropology was incorporated as a scientific society in 1941. Its charter includes "scientific investigation of the principles controlling the relations of human beings to one another...and the wide application of those principles to practical problems." The Society publishes Human Organization and Practicing Anthropology, along with a directory of applied anthropologists, and occasional monographs, like the recent Intellectual Property Rights of Indigenous Peoples: A Sourcebook. Detailed instructions about registering for the Meeting can be obtained from the World Wide Web (http://www.telepath.com/sfaa), from the May 1996 issue of the Society's Newsletter, or by contacting the Society's Business Office: P.O. Box 24083 Oklahoma City, OK 73124 405/843-5113 - phone 405/843-8553 - FAX sfaa@telepath.com - e-mail --------------------------------------------------- From: Harder Bernie Subj: pow-wow in Baraga, Mich. Mailing List: NATIVELIT I was asked to post this information and do it gladly in support of the people who are struggling there. Bernie "1st Annual Assinins Traditional Pow-wow, July 26,27,28. William 'Boyzie' Jondreau Memorial Ballfield, Assinins, MI 2.5 miles north of M-38 on US-41 in Baraga. Signs will be posted. For more info call: (906) 353-6836, 353-7099 fax 353-6800" ------------------------------------------------ Sender: Minnesota Indian Affairs From: "dborn@maroon.tc.umn.edu" Subj: Fwd: Native Americas International Film Exposition (fwd) ~~~~~~~~~~~~~~~ Forwarded message begins here ~~~~~~~~~~~~~~~ Date: Thu, 20 Jun 1996 19:35:37 -0400 From: Nmccaroll@aol.com To: New Media Centers Technology Advisory Board Subj: Native Americas International Film Exposition Greetings, Below is information on the Native Americas International Film Exposition (NAIFE) being held August 9-15 in Santa Fe, New Mexico. Submissions are currently being accepted in the New Technologies category, and they're looking for examples of new media by and about indigenous peoples. Due to the small number of submissions received in this category, the deadline has been extended to June 28. If your New Media Center has produced any work in this area, I encourage you to apply! I have some more information about the expo, or you can call NAIFE directly at the number listed below. Caroll Lee Programs Manager New Media Centers NMCCaroll@aol.com ===> The Native Americas International Film Exposition (NAIFE) is a week-long festival of competitive screenings, curated films, and workshops whose primary goal is to foster the making of film, video, and new media by, about, and with indigenous peoples of the Western Hemisphere. The first Exposition will be held in Santa Fe, New Mexico, August 9-15, 1996, to coincide with the 75th Anniversary of "Indian Market" week. The Exposition is being presented by NAIFE, a not-for-profit organization dedicated to the promotion of native film and video artists throughout the Western Hemisphere, in association with Southwestern Association of Indian Arts, the Center for Contemporary Arts in Santa Fe, and the American Film Institute. The Exposition's primary venue is the Center for Contemporary Arts in Santa Fe. The competitive category is open to work in film, video, and new technologies in the following categories: Dramatic Feature, Documentary Feature, Dramatic Short, Documentary Short, Experimental/Animation, and New Technologies (CD-ROM's, Interactive Programs, etc.). Prizes will be awarded in each category. Any work submitted must have been completed in 1995 or 1996. Works completed previous to 1995 are eligible if they have not received national exposure in the USA. Deadline for submission is June 15, 1996. There is no entry fee. For more information about the Expo, or to request a submission form call (505) 988-5507. For travel and accommodation information call Westwind Travel at 800)283-0122. ================================================================== - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - ------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: J.D.K. Chipps, Gloria Bird, Wolf McSherry, Brooke Craig, Cindi Page, Charles Phillip Whitecoyote via Glenn Welker, Janet Smith, Debra Sanders, Friends of Clayoquot Sound via Ernie Yacub, Jordan S. Dill, Pablo Bellon, Joseph C. Winter via Lyn Dearborn, John Berry, Marie Fouche, Larry Innes, Forest Action Network via Ernie Yacub(Press Release), Bernadette Chato, John Eagle Smith, Steve Comer via Debra J. Winchell, Mark Westlund(Action Alert) -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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, 4 July 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: inspmgr@mo.net (Marty) Subj: 3 Pow Wows Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) 6th annual Missouri State Pow Wow in Sedalia July 12-14 July 12, Dance at 7 p.m. July 13, Dance at 1:30 & 6:30 p.m. July 14, Dance at 1 p.m. Eagleheart Singers, Kansas City, host drum Quapaw Intertribal Gourd Dance Society, host gourd Jomikeal Mugg, head man dancer Dixie Keener, head woman dancer Ed Woodington, mc Rodger Crane, ad At Missouri State Fair West Campground, Clarendon Road, south of Hwy 50 Information: Bob & Anne Woolery 816 826 4145 Sedalia Chamber of Commerce 1 800 827 5295 ------------------------------------------------------- ======================================================= Osage Indian Heritage Days Pow Wow Contest, Gravois Mills, Mo. (Jacob's Cave Meadowlands, Route TT, at Lake of the Ozarks) July 26-28, 1996 Open drum, dance contests Tim Tallchief, mc Rowe Kishketon, head man dancer Lori MOrgan, head lady dancer Fred Spotted Bear, head gourd dancer Lottie Shunkahmolah Pratt, honored lady Admission $2.50 per person, 12 years & under free Dancers write for gate passes: Jacob's Cave, Route 2, Box 129, Versailles, MO 65084 or call 573 378 4374 July 26, gourd dance 7 p.m., grand entry 8 p.m. July 27, gourd dance tba and 7 p.m., grand entry 8 p.m. July 28 gourd dance 1 p.m., intertribal dancing 2-4 p.m. Men's contest: straight 3 places; traditional & grass 3 places; and fancy 3 places. 1st place $300; 2nd place $200; 3rd place $100 in each category Women's contest: fancy shawl & jingle dress 3 prizes; buckskin 3 prizes; and cloth 3 prizes. 1st place $300; 2nd place $200; 3rd place $100 in each category ------------------------------------------------------- ======================================================= Mills Apple Farm 1996 Pow wow, Marine, Illinois (north of Interstate 70 off Illinois Highways 143 & 4, 40 miles east of St. Louis, Mo.) September 21-22 Bill McClellan sr., head man dancer Tracy Waters, head woman dancer Herschel Kaulaity, head gourd dancer Orval Kirk, mc Dancing Bear Creek, Normal, OK, Northern Drum head singers Kevin Paddyacker & Jimmy Galey Mike's Group, Troy, IL, Southern Drum head singer Millard Clark Sept. 21, dance 1-4:30 p.m. & 6:30 p.m.-? Sept. 22, dance 1-4:30 p.m. Information: Maria Mills 618 887 3002 Lisa Marchetti 618 654 9451 --------- "RE: June 26th Hearing on ICWA" --------- Date: Fri, 28 Jun 1996 18:35:48 -0700 From: fouche@rmii.com (Marie Fouche) Subj: June 26th Hearing on ICWA Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Below is a report on the ICWA hearings for this past June 26th..... +++++++++++++++ Shea and Marie, I got a fax from Mark Fiddler about Wednesday's committee meeting. I put in the mail this morning to you, Shea, so if you're lucky you'll get it tomorrow, otherwise Monday. Here's a sketch of it. Nothing definitive happened, no decisions were arrived at. The report from Dorsey & Whitney outlined the testimony of various people. Chairman McCain indicated the NCAI proposal (the "Tulsa proposal") would be introduced as a stand alone measure, and might also be offered as an amendment to title 3 of HR3286. No change on this news. Senator Campbell told an interesting story of how he and his northern Cheyenne father would have failed to be considered Indian for the purpose of ICWA under the existing Indian family doctrine, since "significant affiliation" didn't happen until later in life. Senator Glenn complained about retroactive application., but otherwise doesn't want to intrude on membership determinations. Rep. Solomon, an adoptee, criticised retroactivity and the supposed failure of Tulsa to limit period of time in which a tribe could intervene after TPR. Wants to take it up in House-Senate conference. Rep. Geren felt the U.S. was "founded on the premise that no citizen is claimed by their ancestral nation." Chm McCain took strong exception, as did Sen. Inouye; some explanations followed. Rep's Young and Faleomavaega expressed support for Tulsa. Rep. Pryce repeated Geren's criticisms. Assoc. Deputy Att'y Gen'l Seth Waxman stated DOJ supports committee's effort to delete title 3, and supports Tulsa. Asst Sec. for Indian Affairs Ada Deer, a member of Menominee Tribe of Wisconsin, feels ICWA's working fine (her tribe has intervened in more than 900 ICWA cases, involving 12% of the tribe's population), supports Tulsa. Oneida chairwoman Deborah Doxtator, Gila River Indian Community Governor Mary Thomas told moving stories and expressed support for Tulsa. NCAI president Ron Allen spoke, expressing concern with the recent spate of ICWA amendments, based on isolated instances and exceptions to the general rule that ICWA is working. The interesting part for me was that Gradstein and Gorman testified, giving their endorsement of the Tulsa amendments, and suggesting some technical changes (my guess is they'd like those item #9 membership criteria published). In response to a question, "Gorman told the committee if the alternative proposal had been in place, the Rost case ... would never have occurred, because the tribe would have been given adequate notice, and incentives in the form of sanctions would have been in place to discourage misrepresentation that the children are Indian" (I'm quoting what Dorsey & Whitney wrote, not necessarily a direct quote from Gorman.) Mike Walleri, of Tanana Chiefs Conference, said Sen. Glenn's concern about retroactivity would be addressed by the Tulsa proposal because of the timely notice to the tribe of a placement. The committee will receive additional written testimony for two weeks, until July 10th. -- Kevin McCarty (kmc@netcom.com) Marie Fouche Member of the Lost Bird Society based on the Pine Ridge Reservation, trying to help those who were adopted off the rez, fly home. Lost Bird Page http://rainbow.rmii.com/~fouche --------- "RE: Judge Gives Nuxalk Suspended Sentences" --------- Date: Fri, 28 Jun 1996 00:57:25 -0700 From: yacinfo@mars.ark.com (ernie yacub) Subj: judge gives nuxalk suspended sentences Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) ---------- Forwarded message ---------- Date: Thu, 27 Jun 1996 18:54:37 -0700 From: greg higgs Subject: FAN press release ------------------------------------------------------------------------ _/_/_/_/_/_/ _/_/_/ _/_/_/ _/_/_/ FOREST ACTION NETWORK _/_/ _/ _/_/ _/ _/_/ _/_/ _/ _/_/ _/_/ _/_/ Box 87-1895 Commercial Dr _/_/_/_/ _/_/_/_/_/ _/ _/ _/_/ Vancouver, BC V5N 4A6 _/_/ _/ _/_/ _/ _/ _/_/ _/_/ _/ _/_/ _/ _/_/_/ tel: +1 604 739 4782 _/_/ _/ _/_/ _/ _/_/ fax: +1 604 736 7115 _/_/ _/_/_/ _/_/ _/_/_/ _/ email: fan@alternatives.com ------------------------------------------------------------------------ NEWS RELEASE Thursday, June 27, 1996 JUDGE GIVES NUXALK DEFENDANTS SUSPENDED SENTENCES, Non-native environmentalists singled out as ring-leaders VANCOUVER, B.C. - This morning in the Supreme Court of British Columbia, Justice Kenneth Smith sentenced 16 of the 21 people convicted Tuesday for criminal contempt of court for defying a court order prohibiting them from interfering with Interfor's road building operations at Ista (Fog Creek) near Bella Coola. Each of the 13 Nuxalk Nation citizens, including Hereditary Chiefs Nuximlayc (Lawrence Pootlass), Qwatsinas (Edward Moody) and Slicxwliqw' (Charles Nelson), were given suspended sentences and 1 year probation for their part in last September's month-long stand. Meanwhile the three non-native defendants, who had been invited by the Hereditary Chiefs to support the Nuxalk in stopping the destruction of this sacred and ecologically important area, were singled out as instigators and given both jail time and two years probation. (Arielle Stein and Alecia DuCharme each received 30 days, while Jacinta French received 15 days plus $1000 fine.) In handing out the sentences, Justice Smith acknowledged that unlike in the Clayoquot Sound cases, the Nuxalk had been acting out of a direct concern for their own survival in protecting the land that they relied on for their sustenance and the continuation of their cultural traditions. He gave this, as well as that fact that the Nuxalk have already suffered considerable hardship and expense as a result of their arrests, as mitigating factors which led him to give the Nuxalk citizens a relatively lenient sentence. For the non-native activists, on the other hand, the judge went as far as to suggest that not only had they been the principal organizers of the protest, but that they had used the Nuxalk for their own ends to gain media exposure for the issue and actually led the Nuxalk to commit criminal contempt. He asserted that clearly the sentences for the Clayoquot cases had not acted as a sufficient deterrent, and thus he would have to increase the stakes by giving out harsher sentences. "While we are extremely pleased that our Nuxalk friends will not be persecuted with further jail time for their efforts to defend their land and sovereignty," said FAN spokesperson Diana Wilson, "we are thoroughly disgusted with the paternalistic attitude of the court in suggesting that the Nuxalk were not consciously acting on their own conviction in getting arrested for Ista. It is typical of the lingering colonial bias in our legal system that the non-native guests of the Nuxalk were portrayed as the masterminds of the affair, as if the natives were still legally to be considered children, or wards of the state. FAN rejects that characterization, and so do the Nuxalk - it is equally insulting to us both." Five people still await sentencing. Two non-native defendants, who have both been singled out as more serious offenders, Greg Higgs, who made national television by burning a copy of the court order and Bill Joyce, who has a previous conviction for contempt of court, will be sentenced on July 8. Three more native defendants will be sentenced on Oct. 18. --------- "RE: Pace of Voisey's Bay Mine" --------- Date: Fri, 28 Jun 1996 16:20:50 -0300 From: es051322@orion.yorku.ca (Larry Innes) Subj: Company Interests Should Not Drive Pace of Voisey's Bay Mine Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) FOR IMMEDIATE RELEASE 28 June 96 Company Interests Should Not Drive Pace of Voisey's Bay Project-Innu Nation =========================================================================== (Sheshatshiu) The frantic pace of exploration and development at Emish (Voisey's Bay) has always been a major issue for the Innu Nation. Recent comments by Archean Resources spokespersons following the termination of the company's contract with Diamond Fields Resources miss the point, according to Daniel Ashini, Director of Innu Rights and Environment for the Innu Nation. "The interests of Archean Resources or even those of Inco should not drive the pace of the Voisey's Bay Project. There are other important issues that must be resolved before there can be a decision on whether this project goes ahead. As a first priority, the land rights of the Innu and Inuit need to be resolved. The environmental impacts of the project must also be addressed in a comprehensive environmental assessment. The companies also must conclude Impact-Benefits Agreements with both the Innu Nation and the LIA." The pace and scale of current exploration activities has been a major source of friction between the Innu Nation and the companies involved. "The pace of this project is being determined by the company", continued Ashini, "and it is moving too fast for the people who it is affecting most. According to Ashini, "The Innu Nation has been forced into confrontation with governments and the companies over this project at every step of the way because their timetable is incompatible with the needs of our people to get a clear picture of this project. We want to understand what it is going to mean for our land, our rights and our way of life before it changes them forever." "The Innu Nation understands that Voisey's Bay Nickel and Inco want to get the project underway as soon as possible. That is to be expected from companies who are mainly interested in profits. We see most of their energies going into further exploration and project development. But this is out of step. Only once they have reached agreements with the Innu and Inuit, and only if the project passes a thorough environmental review can any development of project be allowed to proceed.", concluded Ashini. FOR MORE INFORMATION: Daniel Ashini Director of Innu Rights and Environment (709) 497-8398 Larry Innes Visit the Innu Nation WWW site: Environmental Advisor http://www.web.apc.org/~innu Innu Nation P.O. Box 119, Sheshatshiu, Labrador, Canada A0P 1M0 phone: (709) 497-8398 es051322@orion.yorku.ca fax: (709) 497-8396 \/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/= --------- "RE: Wampanoag Barred from Canada" --------- Date: Tue, 2 Jul 1996 12:23:41 -0400 From: wolfsong@megalink.net (John, Leah, Keven, Liz) Subj: Wampanoag brother, Gkisedtanamoogk, barred from Canada Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) To all my brothers and sisters, The following, taken mostly from newspaper articles, tells the story of Gkisedtanamoogk, a brother, who is being held prisoner by the Canadian Government... This issue affects us all...especially those of us who travel between the US and Canada or Mexico...It goes much deeper than border crossings; it delves into keeping treaty promises.... At this time I am not sure of the best plan of action...we (members of the Wabanaki Confederacy) are going to have a meeting on July 6th with Gkisedtanamoogk...from that meeting we hope to build a plan.... I do know that Gkisedtanamoogk's family needs support and that any donations towards his legal fees would be greatly appreciated....In the next few days I will be posting more information on how to contribute....the following is only to start making people aware that this is happening.... Thank you for any help you can offer.....especially your prayers..... John Eagle Smith AN EXILE IN HIS OWN LAND A native traditionalist is barred from Canada, his family and his Burnt Church home of 12 years for asserting his identity as a Wabanaki... His name is Gkisedtanamoogk. Nothing more, nothing less. Born in Cape Cod, Mass., the 47-year-old's name has no English translation and to try to do so, he says, diminishes its power. It is simply all that Gkisedtanamoogk is, was and will be, summed up in a word. Gkisedtanamoogk, a Wampanoag Indian, lives in the deep woods of Sulivan, Maine between Bangor and the Canadian border, with a cousin, Hawk, and his family. But not by choice. His true home is hundreds of kilometers north, at the Burnt Church reserve, northeast of Chatham, New Brunswick, Canada. He has been separated from his wife, Miigam'Agan, 37, his daughters Sgoaganill, 12, and Goptjaoetj, 2 and son, Otjoson, 7, for more than four months. Last February Gkisedtanamoogk and his son went on an errand to Houlton, Maine. Gkisedtanamoogk completed the errand and returned to the border crossing. He was refused re-entry into Canada.. Instead, he and his son were detained for hours and, while his son was allowed back into Canada, Gkisedtanamoogk was refused, even though he has lived at the Burnt Church reserve for more than 12 years and his wife, a Micmac, is a Status Indian. He bides his time deep in the heart of Maine, waiting for Canada to honour a more than 200 year old treaty that grants native people the right to free travel across all North American boundaries. Gkisedtanamoogk's problems stem in part from his refusal to obey the laws of Canada and the United States. As a native traditionalist, he obeys only one law - the law of the Creator, the all-powerful force that created existence - and maintains it. He wears his Native heritage proudly. His hair is shorn on both sides and he wears painted diagrams on his face. He has a degree from Boston University and a paralegal certificate; at one time, he wanted to become a lawyer. However, in the 1970's he embraced the traditional ways, deciding the solution to his people's problems did not lie in the white man's system. His beliefs are not popular with all native people, he says. He believes all the tribes of the east coast, including the Micmac, Maliseet, Passamaquoddy and Penobscot, are really one people, the Wabanaki, separated only by artificial divisions created by the white man's governments. He believes that some band leaders have forgotten the true purpose of leadership and instead govern for monetary awards and prestige. He also believes the Canadian and US governments have a long and ugly history of cheating the native people. He has spoken out on these issues since the mid-1980s and says he has made a few enemies in both government and in the bands. "If I had a gun, they wouldn't fear me," he says. "They could call me a lunatic. But, my weapon is in my head and people fear an intelligent man." Gkisedtanamoogk rests his hopes for re-entry into Canada on a document called the Jay Treaty. Signed in 1794 between the fledgling U.S. and Great Britain, the document lays out details of settlement, trade and war on the North American continent. Almost as an afterthought, the two sides mention the the Native peoples. In the document, they admit colonial boundaries cut across and divide many traditional Native groups, including the Wabanaki and grant freedom of travel to the Native people across the two countries' artificial boundaries. "It is agreed that it shall at all times be free to His Majesty's subjects and to the Citizens of the United States and to the Indians dwelling on either side of said boundary line, freely to pass and repass by land or inland navigation into the respective territories and countries of the two parties....and to freely carry on trade and commerce with each other," the document states. The United States accepts the tenets of the treaty. Canada does not. According to Bob Moore, head of Immigration in Fredericton, New Brunswick, the reason is simple - for a treaty to be recognized, it has to be ratified as a Statute. End of case. But in reality, he says, it is not that simple. "The little I know about this fellow," he says, " I have yet to hear a bad comment about him. He seems to be a genuinely good person." "[But], when he comes up to Immigration and says he's from the Wabanaki Nation, we say, 'where's that?' "We ask where he was born, and if he's born in the U.S., then he's an American citizen. We're basically looking at a person trying to come to Canada without an immigration visa. "My hands are tied on this. I can't make up laws as I go along." Gkisedtanamoogk has other problems holding up his entry into Canada besides his refusal to admit U.S. citizenship. Gkisedtanamoogk and Miigam'Agan were married in the eyes of the Native people in 1983. However, they did not fill out a marriage certificate nor register their marriage with the American authorities. Their traditional marriage is seen by Canadian authorities as a common-law marriage and citizenship is not extended to common-law spouses. Gkisedtanamoogk could return home if he agreed to file for Canadian citizenship, but that would effectively betray everything he has fought for and that's simply not an option, he says adamantly. "This is not about me," he says. "it is about the Wabanaki people, needing to be reunited, to be allowed to travel freely, to trade and to grow." Gkisedtanamoogk admits it has been difficult, since his traditional beliefs tell him his place is at home, providing for his family, and especially teaching his children the traditional ways. It has been hard for Gkisedtanamoogk's wife Miigam'Agan also. She works at the band office to try to support the family and has a government Indian allowance, but it still does not make up for Gkisedtanamoogk's absence. "When he wasn't allowed to come home, I didn't know what to do," she says sadly. "From the time of our marriage, the birth of our children, to the naming of our children, the government has been an obstacle." (For years the government wouldn't recognize Gkisedtanamoogk's children because he and his wife refused to give them both first and last names. After more than tens years of struggle by the family, New Brunswick amended the Vital Statistics Act in 1994 to grant people the right to name their children according to their cultural, ethnic or religious heritage.) "It has affected the children as well," she says. "When we go to visit him, my son gets frightened. He says, "Are they going to keep us there?" "My daughter is growing up, all she knows is that the government has the power to keep her dad away. "Its difficult, because we want to keep a feeling of empowerment in their little spirits," she sighs heavily. "On the hard days, I do think about stuff like why keep trudging through the system, when we could live comfortably like our neighbours, maintain the western way of life?" One way Gkisedtanamoogk could get his case heard is by trying to cross the border. If he did, say Immigration officials, he'd be asked to leave, or face deportation. If he refused, he would have a chance to ask Canada's courts to hear his appeal to halt deportation. However, the chance the courts would grant his appeal are slim. ++++end note by JES++++ I know that Gkisedtanamoogk has the support of the Chiefs, of the Wabanaki Confederacy, of the spiritual leaders and of many concerned citizens, from all races...now I ask for yours..It is time for us all to come together and protect each other's human rights... it affects us all... All My Relations John Eagle Smith Mi'KMaq wolfsong@megalink.net --------- "RE: NYS Deprives Mohicans of Remains" --------- Date: Fri, 28 Jun 1996 09:36:26 -0400 From: winchd@rpi.edu (Debra J. Winchell) Subj: NYS Deprives Mohicans of Remains Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) New York State Deprives Mohican Indians of Ancestral Remains by Steve Comer, Mohican (k.hubbs@ix.netcom.com) The Mohican People, the original inhabitants of the area that is now loosely known as the Upper Hudson Region of New York State, are currently being victimized in a dispute with New York state government. At issue are three sets of Native American remains that were unearthed in the spring of 1995 during a sewer project in the Village of Waterford. Although found in the heart of Mohican territory, these ancestors of the present-day Mohicans have been kept by the State Historic Preservation Office (SHPO) from their descendants, the rightful recipients. The Mohican Tribal Council has engaged SHPO in a dialogue concerning the remains for the past year. Initially SHPO insisted that the Mohicans consult with the Grand Council of the New York State Iroquois; the Mohicans, in the spirit of cooperation, have made a number of attempts, both formal and informal, to do so. To date they have received no reply. SHPO meanwhile has taken this impasse as a pretext to unilaterally rescind its former policy, and without consulting the Mohicans has arbitrarily decided to bury the remains on Peebles Island, assigning the ceremonial duties to an Iroquois chief. The Mohican People have dealt in good faith with the State on this issue, while the State has responded in bad faith. The State has sought to drive a wedge between Indian Peoples over these remains. The Mohicans, however, have no quarrel with their Iroquois brethren, and in fact are grateful to them for guarding Mohican interests in their absence. Although they were driven from this area over 200 years ago, the Mohican people have never forgotten Muhheconnuk, their Original Homeland, and indeed have been coming back to it since they first acquired the means to do so, shortly after World War II. They are not asking for special treatment or favors, only for that which is precious to them, the remains of their ancestors. If you would like to help the Mohican People in their quest for justice, you can do two important things. First, write, fax, or e-mail the Tribal Council a message of your support. They would be glad to know that they have allies in Mohicanland. Second, write or call the Governor's Office and the State Historic Preservation Office and let them know that you strongly disapprove of the State's decision in the case of the Waterford remains. Tell them that the remains should be returned to the Mohican People as soon as possible. Thank you and bless you for your help. Mohican Nation Tribal Council Route 1 Bowler, WI 54416 fax: (715) 793-1307 E-mail: gehman@mail.wiscnet.net New York State government: Governor George Pataki Executive Chamber State Capitol Albany, NY 12224 Commissioner Bernadette A. Castro NYS Office of Parks, Recreation and Historic Preservation Peebles Island Waterford, NY 12188-0189 For more information about the Mohican Nation, please visit the website at http://www.rpi.edu/~winchd/mohicans.html --------- "RE: Action: Mitsubishi's B.C. Pit Mine" --------- Date: Thu, 27 Jun 1996 16:51:52 +0100 From: ranmedia@ran.org (Mark Westlund) Subj: Action: Mitsubishi's B.C. pit mine Mailing List: NATIVE-L RAINFOREST ACTION NETWORK--JULY ACTION ALERT MITSUBISHI PROFITS FROM INDIAN WOES In mid-May, Mitsubishi broke ground on a project that will destroy traditional hunting areas of the Cheslatta Carrier Nation in northern British Columbia. This is business as usual for Mitsubishi, one of the worlds great environmental pariahs. For the Cheslatta people, it is their latest stand for survival against industries assaults on their beleaguered homeland. For nearly five decades, large-scale industrial projects have laid waste to Cheslatta Carrier Nation. Commercial logging is ongoing, leaving the territory scarred with thousands of clear-cuts. In 1952, Alcan Aluminum moved onto Cheslatta land, evicting the Indians, burning their villages, and building a hydro-electric reservoir that constantly overflows obliterating the natural course of Cheslatta River. Now Mitsubishi Materials is developing a massive open-pit copper and gold mine at Huckleberry Mountain, in partnership with a consortium of Japanese companies, and with B.C.-based Princeton Mining. The Cheslatta Carrier Indians would trap and hunt game on Huckleberry Mountains abundant slopes, gather medicinal herbs from its forests, and fish the nearby waters but if Mitsubishi's plans go unchecked, the mountain will be hauled away by the truck load until nothing is left. Already, work crews are carving access roads through Cheslatta Nation, and are gearing up to clear-cut more than 1,420-acres of forest to accommodate the mines superstructure. According to official estimates, nearly one hundred million tons each of potentially toxic tailings and waste rock will be dumped onto the landscape once the mine is operational. Tailings ponds, designed to catch liquid mine wastes, could easily overflow, spilling poisonous sludge into nearby Tahtsa Lake or worse, heavy metals will leach into the water table, and acid rock drainage (ARD) will contaminate the entire Tahtsa network of waterways. Once the metals have reached the point of saturation, the soil will continue to release toxins into the water for thousands of years. The U.S. Bureau of Mines estimates ARD has poisoned over 12,000 miles of North Americas waterways, and Canadas Federal Government says the cost of cleaning up its current ARD-polluted rivers could exceed $5 billion. Hungry for foreign investment, the B.C. Government conducted a cursory environmental assessment, giving a thumbs-up to the mine. The Cheslatta rejected the assessment as inadequate, and are taking their case to B.C.s Supreme Court with help from Sierra Legal Defense Fund. Meanwhile, the Mitsubishi-led consortium threatened to withdraw funding from mining operations across Canada if Huckleberry was held up with federal environmental assessments. Fearing cancellation of the project, B.C. Premier Glen Clark and Canadas Ambassador to Japan, Donald Campbell, urged the Government in Ottawa to approve the project right away. The message is clear. When foreign underwriting is at stake, quick profits are more important than the environment or the basic human rights of the Cheslatta people. The Cheslatta only want what is theirs and they want Mitsubishi and company off of their land. In the words of elder George Louis, keeper of the traditional territories at Huckleberry Mountain: These companies will destroy the land left to us by our ancestors. They will take away our food and medicine plants. What do I want them to do? Stop. Just stop. WHAT YOU CAN DO Send a letter to Prime Minister Jean Chretien, telling him to reassess approval of the Huckleberry Mine. His address: House of Commons, Ottawa, Ontario, KIA 0A6. Postage from the U.S. is 52 cents. Here is a sample letter: Dear Prime Minister, I am horrified to learn that your government is party to the destruction of Cheslatta Carrier Nation in B.C., and fast-tracked the approval of Mitsubishi-funded Huckleberry copper mine. The mine will lay waste to Cheslatta traditional hunting grounds, and may potentially render the entire region uninhabitable. No adequate environmental assessments have been carried out. I see that large foreign investment is tempting, but be aware that Mitsubishi is one of the worlds great environmental pariahs. You must do everything in your power to stop this dangerous project, and to uphold the basic rights of the Cheslatta people. ### For additional information: Cheslatta Carrier Nation P.O. Box 909 Burns Lake, B.C. VOJ 1EO Telephone: (604) 694-3334 --------- "RE: New Age or Old Prophecy" --------- Date: Thu, 27 Jun 1996 10:44:05 -0800 From: temp@prep.net (Ralph Ianuzzi) Subj: New age or old prophecy Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Lee wrote: In regards to things like ICWA and tribal acceptance, this seems to be a very murky issue. If I understand it correctly, one's "Indianness" in terms of tribal acceptance, etc., should not be based on blood quantum. I seem to hear the Native people saying that this should be a case-by-case determination (and of course, I'm posting this publicly so that if I'm NOT understanding correctly someone will jump in and correct me, hopefully) and as you say, not just biological. But then there are considerations such as ICWA where a child who has Indian blood is adopted out as an infant and then the tribe and/or biological parents want the child back. On what basis is this choice made, then, besides biological? The child has never been part of the tribe or indoctrinated into the culture. And who has the right to make such choices? I ask these questions sincerely and not rhetorically, because I honestly don't know. The white governments have attempted to "clarify" these issues by saying arbitrarily who represents the "tribe" in these matters, and whether or not the biological parent is a "real" Indian (has attended ceremonies, reads Native publications etc.), and as we've all found out this has been a disaster. Maybe you are unaware that thousand, maybe tens of thousands, of NAtive children, like my brothers and myself, were FORCIBLY removed from our parents' homes, on whatever trumped-up charges coincidently fit at the time, and in no way were we ever given the CHANCE to be trained in our cultural heritage. Not only that, but I've discovered, in my efforts to find out where my roots were, that "Indians" up to and during the '60's weren't even *allowed* to practice their culture, to speak the language of their ancestors, and in some cases I found out (incredible as it might seem to anyone who truly believes that this is *supposed to be* a "Democratic" country) weren't allowed -- by law!!! -- to wear traditional regalia. Oh the kids in schools could all wear their paper "headdresses" and construction paper "feathers" and go around with their hands tapping their pursed lips while going "woo woo woo" and "dancing" in mock "war dances" all over classroom, BUT GOD FORBID WE SHOULD *REALLY* FIND OUT WHAT IT WAS ALL ABOUT from our elders, and not just "practice" being Indian, but truly living as one. But I could go on and on. . .I just can't wondering what my life would now be like if MY PEOPLE had a say in how I was to be raised!!! You whites get raised white -- what's the difference there? We Red Folks get raised . . . HOW??? Beginning to get the message??? Ralph For those that haven't had the opportunity to read my poem on the subject, I'm going to print it out here (by the way, it's been offered to be printed in about a dozen NAtive newsletters, and I'm about to go on the air in New Mexico to discuss "The Children Of Indians" in context with the ICWA controversy which has been brewing in the House and now in the Senate). Here is: The Children Of Indians (Copyrighted 1995) by R.C. Thomas (Potawatomi/Chippewa) I was also one of those: The children who'd been taken then. The punishment the white man chose Was that their parents were forsaken them. . . Because they were the children of Indians. They'd divide us so we wouldn't fight: That's what they supposed back then. They'd turn our red skin into white And convert us to their religion. . . Because we were the children of Indians. But listen close and you can hear: The grumbling - the eruption's near. We've been silent but now it's time; The earth is rumbling - the awaited sign. . . For us, the children of the Indians. The Panther streaks across the sky. Tecumseh's footsteps shake the earth. We now begin to raise the cry To rise and fight for all we're worth. . . Because we are the children of Indians. And the Families once divided Are gathering now to fight. 'Cause we, the children, have long decided We'd rather be Indian than white. . . Because we are the children of Indians. So listen close and you can hear The grumble of the earthquakes here. He who's slept now gives the sign: The rumble begins - it's now our time. . . We're no longer children - We're the Indians!! Mi Gwetch! Ralph --------- "RE: Native America Calling Schedule" --------- Date: Fri, 28 Jun 1996 16:51:02 -0600 From: chato@unm.edu (Bernadette Chato) Subj: Native America Calling Schedule Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Here's the latest schedule for *Native America Calling.* Since we produce a new show every day, we are always looking for knowledgeable people (preferably Native Americans) to be guests on our show. If you have a recommendation for a guest after reading the topics for upcoming shows, please e-mail me directly. Your help is appreciated. A list of stations follows the schedule. If you want to find out more about coverage in your area, please follow instructions given. Thanks. BC TO:PROGRAM DIRECTORS, GENERAL MANAGERS FR:NATIVE AMERICA CALLING DT:JUNE 27, 1996 RE:SCHEDULE FOR NATIVE AMERICA CALLING, JULY 1 - JULY 12, 1996 NATIVE AMERICA CALLING, the first national call-in radio program to focus on Native issues, began daily one-hour feeds on 6/5/95. Feed Time:M - F, 1300 - 1359 ET Channel Info:Channel 8 PEV Code 391 Digital Frequency B68.2 Galaxy 4, Transponder B Broadcast Rights: Each program is designed for live use. The fee to carry NATIVE AMERICA CALLING is determined on whether the station is a member of AIROS. There is a set fee for AIROS members; if not a member, fee is based on stations' annual revenue. Call John at (402) 472-0941 if you intend to broadcast NAC. ---------------------------------------------------------------- **** P R O G R A M S U B J E C T T O C H A N G E **** Watch the DACS or your FAX for updates!! ---------------------------------------------------------------- HOST: TOM BEAVER WELLNESS EDITION HOST: SHARON MCCONNELL PROGRAM SCHEDULE for 7/1 - 7/5: MON - 7/1: Tribes are setting higher environmental standards on rivers that run through their land. Efforts are being made but will our rivers ever be clean again? Guests include Blane Sanchez of Isleta Pueblo. TUE - 7/2: Living a healthy lifestyle is a catch phrase in Native American communities. What does it mean to be living healthy? Our featured guest is Lisa Tiger of the Muscogee (Creek) Nation of Oklahoma. WED - 7/3: Living a culturally traditional way of life is losing its appeal to the younger convenience store generation? How can tribes instill a sense of pride in native traditions? Guests include Vernetta Nay of Kotzebue Cultural Camp in Alaska. THU - 7/4: Today is America's birthday...but how are America's original inhabitants celebrating the occasion? Should Native people celebrate the Fourth of July? Guests TBA. FRI - 7/5: Wellness Edition: The Indian Health Service has voiced increased support of traditional healing practices. Is traditional healing available for todays IHS patients? Guests include Gary and Rita Holy Bull from South Dakota. PROGRAM SCHEDULE for 7/8 - 7/12: MON - 7/8: Once again, we open up the lines for our listeners. Give us a call and tell us whats on your mind? What issues would you like to see us cover? Our callers are the guests. TUE - 7/9: Many famous people come from Native American backgrounds. Some are familiar with their heritage...others know very little. Do you know any famous person who's Native? Guests TBA. WED - 7/10: THU - 7/11: FRI - 7/12: Wellness Edition: The number of Native American college graduates is increasing. How many are going into medicine? Our featured guest is Dr. Jennifer Giroux of South Dakota. +Native America Calling+ is produced and directed by Pam Belgarde (Chippewa - North Dakota). Tom Beaver (Muscogee Creek - Minnesota) is Host/Associate Producer, Features Producer/ Editor is Bernadette Chato (Navajo - New Mexico), and Harlan McKosato (Sac and Fox - Oklahoma) serves as Associate Producer. +NAC+ is a production of Native American Public Telecommunications, Inc. Offices for *Native America Calling* are located in Albuquerque, New Mexico. The program is produced at the studios of KUNM at the University of New Mexico. The staff of *Native America Calling* can be reached at 505-277-7999 or by fax at 505-277-4286. Address correspondence to PO Box 40164, Albuquerque, NM 87196, or e-mail to chato@unm.edu. For information on how your local public radio station can carry the program, call John Belindo, AIROS at 1-800-571-6885 or e- mail to his attention to jgregg@unlinfo.unl.edu. <> <> <> <> <> <> <> <> <> <> <> <> <> <> RADIO STATIONS AIRING *NATIVE AMERICA CALLING* Produced in Albuquerque, NM KABR 1500 AM Alamo, New Mexico KBRW 680 AM Barrow, Alaska KBSU 730 AM Boise, Idaho KCIE 90.5 FM Dulce, New Mexico KCUK 88.1 FM Chevak, Alaska KEYA 88.5 FM Belcourt, North Dakota KGHR 91.5 FM Tuba City, Arizona KGLP 91.7 FM Gallup, New Mexico KIDE 91.3 FM Hoopa, California KILI 90.1 FM Porcupine, South Dakota KNSA 930 AM Unalakleet, Alaska KOTZ 720 AM Kotzebue, Alaska KRCL 90.9 FM Salt Lake City, Utah KSKA 91.1 FM Anchorage, Alaska KSKO 870 AM McGrath, Alaska KSUT 91.3 FM Ignacio, Colorado KTDB 89.7 FM Pinehill, New Mexico KUNM 89.9 FM Albuquerque, New Mexico KWSO 91.9 FM Warm Springs, Oregon KYUK 640 AM Bethel, Alaska WYRU 1160 AM Red Springs, North Carolina Most stations carry *Native America Calling* live at 1300-1359 Eastern Time. 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E-mail: chato@unm.edu --------- "RE: Ancient Use of Tobacco" --------- Date: Fri, 28 Jun 1996 18:55:41 -0700 From: lyn@anchor.engr.sgi.com (Lyn Dearborn) Subj: Symposium on ancient use of Tobacco Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Date: Fri, 28 Jun 1996 19:26:21 -0600 (MDT) From: joseph c winter Subject: Solanaceae Symposium Sender: owner-ethno-bio@sfu.ca Note: This message is being sent to a number of presumably relevant groups. Please pass it on to others The ongoing thread in several usegroups concerning the possible identification of nicotine in prehistoric pipes has me thinking about a possible symposium for the 1997 Society For American Archaeology (SAA) Meetings in Nashville (April 2-6). In 1990, Karen Adams and I organized a symposium on Nicotiana (tobacco) that was presented at the 1991 SAA Meetings in New Orleans. The symposium was quite successful, and it ended up generating a 2 volume book on Nicotiana that will be published by Yale University Press in 1997 and 1998 (hopefully). What I am now thinking of is a symposium at the 1997 SAA meetings, on the larger issue of the archaeobotany, paleobotany, and related topics concerning the SOLANACEAE plant family, which has produced some of the most impt. New World plants -- tobacco, potato, chile, datura, groundcherry, tomato, wild potato, wild tomato, and so on. Is anyone out there interested in contributing papers to such a symposium? They could deal with the family as a whole or large parts of it (e.g., Jan Gish's excellent SEM analysis of the pollen of about 20 species), individual species (e.g., an overview of what is known about the prehistory and use of datura, or a review of the ethnobiology of chile), or technical studies of special relevance (e.g., the results of what I hope will be a GC-MS analysis of residue in prehistoric pipes). And their could be even be a medico-anthro paper or two, such as the role of Brugmansia and Brunsfelsia in ayahuasca. Or a theoretical paper on the role of the species in this family in the evolution of South American agriculture. Etc. Etc. If anyone is interested in contributing a paper to a possible SAA symposium of this nature, please contact me. Also please note that I have to submit the proposed symposium packet by Sept. 7, so I would need to have all paper proposals submitted to me and mulled over no later than July 30, which would then only give me a month to put together all the bullcrap that the SAA requires (not only paper and session abstracts but presenter forms, meeting registration forms, meeting registration fees, etc). It's a lot of work but well worth it, since SAA symposia can be a lot of fun and quite worthwhile. Also, I would aim for another book evolving out of the symposium, with revised papers as chapters. And finally, yes there is Nashville -- such a great cultural hotspot, with so much to offer (Grand Old Oprey?? and Graceland, I think (or maybe that's Memphis), for you Presleyterians). So let me know what you think, and please pass this message on to anyone who might be interested. There's no guarantee, of course, that the symposium proposal will be accepted by the SAA, but its always worth a shot. Thanks Joe Winter Dept. of Anthropology University of New Mexico Albuquerque, NM 87131 jwinter@unm.edu ^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+ "We did not weave the web of life. We | Lyn Dearborn are merely a strand in it. Whatever | Naturalist/Person we do to the web, we do to ourselves" | Native Basketry Instruction --"Walk gently on Mother Earth" -- | dearborn@anchor.engr.sgi.com ^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+^+