_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 04, ISSUE 030 O o o o o O __/_ / ) (___/ / ( (___, 27 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 Innu-L, AISESnet, & NATIVE-L listservers; UUCP & genie email; Newsgroups: soc.culture.native,alt.native Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters who share our Spirit informed about current events within the lives of those who walk the Red Road. Thanks to Don Rayment ,don.rayment@uptowne.com, Wotanging Ikche/ Kanoheda Aniyvwiya is being redistributed via a listserver. If you would like to receive Wotanging Ikche via the listserver, you can send a message to listserv@uptowne.com and include, in the body of your message "sub wotanging.ikche " Thanks to Marc Becker and David Cole issues of Wotanging Ikche/ Kanoheda Aniyvwiya are being archived at a World-Wide-Web site. - The URL is http://web.maxwell.syr.edu/nativeweb/journals/nanews Thanks to Borries Demeler all _Wotanging_Ikche_ (part a) submissions to AISESnet are archived under AISESnet and can be accessed easily by World Wide Web: 1994: http://bioc02.uthscsa.edu/94_dis.html 1995: http://bioc02.uthscsa.edu/95_dis.html 1996: http://bioc02.uthscsa.edu/96_dis.html This is a searchable index to the AISESnet Discussion mailing list database archive, and the keyword "Wotanging" will retrieve all issues for that year. "The sacredness and the spirituality, just the good feeling you get when you come here, makes you appreciate and understand why the Black Hills is held in such high esteem by the Indian people." "The way it helps your thinking, your decision-making, the feeling of sacrifice intermingled with the power of creation, all those things happen here." __ Lionel Bordeaux, President of Sinte Gleska University +- -- -- -- -- -- -- -- -- -- -- -+ | 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! A mountain carving of Crazy Horse is under way in the Black Hills. It is envisioned as a "memorial to a race of people." Lionel Bordeaux, president of Sinte Gleska University has always had a vision of locating an Indian educational institute of higher learning in the Black Hills. Crazy Horse Memorial also includes dreams of the Museum of the North American Indian, a University and a Medical Training Center. While a stone monument to a great chief might be worthy and honorable I pray Lionel Bordeaux will see his dream become a reality. I believe Indian youth returning to their people with skills learned at an Indian University will be the greater monument to the People. 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 - Prisoner Release Demanded - Conferences and Powwows - online - MNCC Letter to Ovide Mercredi - Native Girl Bludgeoned to Death - Wal-Mart Reconsidering Mohican Site - Chief Passes Away - Call for Witnesses for Anishinabe - Call to Minnesota Anishinabe - Stop Acid Threat to Lake Superior - Fond du Lac RBC Defies Constitution - Pocumtuc Site Dig - Dine' Call for Support - Keynote Address by Daniel Ashini - Innu Nation Wants Immediate Cleanup - Revised Wolf Recovery Plan - Telecomm Job Opportunities - Update: Seed Bank - Poem: Trail of Tears - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Prisoner Release Demanded" --------- Date: Tue, 23 Jul 1996 18:58:07 -0700 From: Ishgooda Subj: Release demanded for Morris Hines #088815 Newsgroup: alt.native To all Concerned with this matter, I received the letter below from a frantic wife of a prisoner in your prison system. This treatment is outrageous and smacks of Nazi treatment of the Jewish population during World War II. These kinds of atrocities can only be done in secrecy. With the eyes of the world upon you, we demand the early release of this man. Linda LeMonde PO BOX 34 Monroe, Michigan 48161-0034 COMMENTS TO THE PRISON SYSTEM MAY BE SENT FOR FORWARDING TO: ishgooda@tdi.net thank you Ishgooda ======================================================> My husband, Morris Hines #088815 is currently incarcerated in the Fl correctional system. Last Aug he was repeatedly denied a prescribed breathing treatment. I believe but can not prove that the reason was due to our inter-racial marriage. Anyway he was left laying on the floor next to his bunk for several hours gasping for air. Finally an officer told several other inmates to get a stretcher and carry him to medical. Unfortunately this was too little too late. On the way to the infirmary Morris went into complete respiratory arrest and had to be resusitated and placed on life supports and life flighted to a civilian hospital. As a result of this incident he is now terminally ill. But wait the story doesn't end here. On April 5th of this year the dept. of corrections did a medical update on my husband and this report signed by the regional medical director states " due to the serious possibility of sudden death this inmate must be kept in a climate controlled environment until his release." Despite this report, the dept. transferred my husband to a facility that did not meet his medical needs on April 19th. He began getting sick almost immediately and if the US Dept. of Justice had not stepped in, I believe he would have been left to die. I need help convincing the Fl. Cabinet to grant Clemency(the Gov. has already signed the petition) as most of these members believe it to be politically incorrect to release a black man from prison for any reason. If you can not help in this manner, can you help me receive some assurances that my husband will be kept in a safe environment until his release next year. Morris has been a model prisoner and was not sentenced to die for his crime. I want and need for him to come home alive so that he can spend what time he has left with me and the children. Please help me, my life has been this nightmare since last year. Sincerely Yours, Sandra Hines 615 W. THompson St. F-12 Lake City, Fl. 32055 904-752-3476 email:deehines@mail.1st-coast.com --------- "RE: MNCC Letter to Ovide Mercredi" --------- Date: Wed, 17 Jul 1996 06:51:16 -0400 From: bf145@freenet.carleton.ca (Allen Gabriel) Subj: MNCC Letter to Ovide Mercredi UUCP email July 8, 1996 Ovide Mercredi National Chief Assembly of First Nations 1 Nicholas Street Suite 1002 Ottawa, ON K1N 7B7 She:kon: The Mohawk Nation Council of Chiefs hope that you are well in mind, body and spirit. We formally request that this letter be received and recorded into the official record of your assembly, which was in session from July 8 to July 10, 1996. We also request that copies be distributed to all members of the A.F.N. We have been monitoring your efforts to be included in the Canadian federation. We note the change in your rhetoric, if not in your approach. You said: "Much like the Palestinians and the Irish, Indians in Canada are being forced into claiming sovereignty and establishing their own territory." (Ottawa Citizen -- June 20/96). and: "If we're shut out, then obviously partnership is out...The option is sovereignty. But how do Indian people secede from their own land?" (Globe & Mail -- June 20/96). While you now claim to speak of "sovereignty", your definition of that term acknowledges Canada's claim that it legally owns our territories. It does not and never has. We already have our sovereignty and territories, despite your stated belief to the contrary. Our sovereignty exists. It cannot be removed or given away. Like the Palestinians and the Irish in Northern Ireland of whom you speak, we need to remove the yoke of oppression that occupying governments have tried to make us wear for centuries now. For the Kanienkehaka, our legitimacy as a people comes from our Creator. That legitimacy is articulated in the Kaswentah: "We will not be like father and son, but like sisters and brothers. These two rows will symbolize vessels, travelling down the same river together. One will be for the canoe of the Onkwehonwe and their laws, their customs. The other will be for the sailing ship of the European people and their laws and customs. We will each travel the river together, but each in our own boat, and neither of us will try to steer the other's vessel." The fundamental principle accentuated in the Kaswentah is that we, as a people, have the right to make our own laws for our own people in our own territories, free from outside interference. This is not to say that we can do as we please, without regard for our neighbours. We do have a law -- it is a law of the mind. Our law is the Kaianerekowa (The Great Law of Peace). Our people are the Kanienkehaka (People of Flint) and we call our territory Kanienkeh (Land of Flint). The Kaswentah is a living extension of our Kaianerekowa. You have surely seen the Kaswentah. We know you are familiar with its meaning and importance to us and the relationship we have with our neighbours. The two purple rows are separated by three rows of white beads. These three rows also represent peace, respect and friendship -- the principles by which we are to co-exist. The tri-lateral beads serve to keep us at a respectful distance of one another, so that we do not accidentally trip over one another or otherwise cause distress. The Kaswentah acknowledges the fact that we are different, as well as our respective right to be so. It serves as the mechanism through which we can resolve conflict as a Nation. In a recent, signed, statement you said: "The one-sided partnership that favours white governments and their people is not worthy of our support. This leaves us only two options -- true partnership or sovereignty." (Turtle Island News -- June 19/96). True partnership exists in the principles spoken through the Kaswentah, and not the "made in Canada" version which you continue to seek. That version is nothing more than assimilation in disguise. As the Kanienkehaka Nation, we speak, of course, of a true nation-to-nation relationship: one that involves the shared recognition of our inherent sovereignties. Partnership and sovereignty are only mutually-exclusive concepts when rights are for sale, and there is no reciprocal respect. Joagquisho (Oren Lyons) is on record as saying: "The moral question is: what right do people here that came from another continent to come here and just say by political fiction, this is all mine?...Every question that is political is also moral. Every question. And you have to answer it morally. That brings responsibility to governance and governors and people." (R.C.A.P. Public Hearings, Akwesasne -- May 1993) Mr. Mercredi, do you mean to use the issue of sovereignty as a tactic, one that will become disposable if Canada suddenly -- and miraculously -- has a change of conscience and "lets you in" to their federation? We remind you that you speak only for some band councils and not for all nations. We remind you that you do not speak for the Haudenosaunee. We express to you, in the strongest possible terms, our disapproval. You are using the future generations of our people -- over whom you have no authority and no rights -- as bargaining chips in your game of bluff poker, a game where the "prize" you seek is Constitutional inclusion in Canada. It is a dangerous gamble, a major risk, that you seem willing to take in order to advance your agenda. Your agenda helps Canada achieve its ultimate goal. Have the Cree given you the power to negotiate within this framework on their behalf? If we misunderstand, however, and you've come to the conclusion that the previous approach of the "national" organizations is not the right one -- and that reframing our issues in their proper light is essential to our survival -- we may have issues in common. It may be possible to put up a united front against assimilation and the continued theft and occupation of our lands. But this will not be possible under your current strategy and structure. You have no authority to speak to the Canadian government for us, any more than either of us can speak for the Anishnabe, the Lakotas, or any other indigenous nation. If you are truly interested in helping achieve justice for our peoples, we are prepared to meet with you, in a preliminary manner, to discuss the issues and possible strategies. In Peace, Mohawk Nation Council of Chiefs Turtle Clan Wolf Clan Bear Clan --------- "RE: Wal-Mart Reconsidering Mohican Site" --------- Date: Thu, 18 Jul 1996 22:36:55 -0400 From: Miketben@aol.com Subj: N.A.S.L. - Fwd: Wal-Mart Reconsidering Mohican Site UUCP email * NORTH AMERICAN SPIRIT LODGE * WAL-MART UPDATE - FOR YOUR INFO _______________________________________________________ From: winchd@rpi.edu (Debra J. Winchell) Date: 96-07-18 14:10:16 EDT WAL-MART RECONSIDERING LEEDS FLAT SITE Our e-mail and letter-writing campaign to protect a 2,000-year- old Mohican site is having an effect. There is indication that Wal-Mart is now considering moving its store from Leeds Flat to Cairo, New York, and I am sure this is because of your many messages in support of preserving the site. With your help and encouragement, they may very well carry the move through. Please write to Wal-Mart via e-mail or regular mail and encourage them to move off the Leeds Flat site to a site in Cairo. For more information on the Leeds Flat site in New York State, please view the website at http://www.rpi.edu/~winchd/mohicans.html or contact me at winchd@rpi.edu. You may send your thoughts to Wal-Mart from the First Nations/ First Peoples Issues site at..... http://www.pobox.com/~jsd/winch.html by Jordan Dill. If you have no access to the web, Wal-Mart can be e-mailed at letters@wal- mart.com. Postal mail to key people can be sent to: Wal-Mart Bentonville, AR 72716 Phone: 501-273-4000 Fax: 501-273-8650 Key People at Wal-Mart S. Robson Walton, Chairman Donald G. Soderquist, VC and COO David D. Blass, President and CEO William R. Fields, President and CEO, Wal-Mart Stores Division Joseph S. Hardin, EVP, COO, Wal-Mart Stores Division John B. Menzer, EVP and CFO Nicholas J. White, EVP Supercenter Division Thank you very much for your support. You have all played a part in preserving and protecting Leeds Flat. We could never have gotten this far without you. Please feel free to forward this post. Debra Winchell, Melrose, NY, winchd@rpi.edu --------- "RE: Call for Witnesses for Anishinabe" --------- Date: Mon, 22 Jul 1996 21:09:10 -0700 (PDT) From: Alice McCombs Subj: Urgent! Witnesses needed - Wisconsin Newsgroup: alt.native Urgent Call for Witnesses for Anishinabe Ogitchida July 22, 1996 The trains stopped today for the sacred fire. The peaceful, nonviolent spiritual gathering of the Anishinabe Ogitchida brought a halt to the shipments of sulfuric acid that threaten north Wisconsin, Michigan and Lake Superior. But tomorrow could be another story. Walt Bresette, spokesman for the Anishinabe Ogitchida stated, "They blinked. Tomorrow there might be arrests. We urgently need lots of people to come and witness what is going on here." Witnesses for peace, environmental activists, human rights workers, supporters of Native American treaty rights and anyone who wants to help prevent billions of gallons of sulfuric acid from traveling over train tracks (which are often poorly maintained) are asked to come to a campground 20 miles south of Ashland, WI. The Anishinabe Ogitchida are conducting a four day sacred fire ceremony there next to the tracks where the sulfuric acid cars will travel through the Bad River Chippewa Reservation. People who come are asked to bring their own supplies for rough camping and to please bring cameras. To contact someone for directions to the site call (715) 274-6354 or WOJB, (715) 634-2100 For more information, the press release is included below. Additional information is available at www.menominee.com/a-one/mccombs/ Your help is requested to distribute this information as widely as possible. Press Statement/Press Briefing ~From: Anishinabe Ogitchida Forwarded from Walt Bresette: 715-779-5071 The attached statement is from a group on the Bad River Chippewa Reservation in northern Wisconsin. They have asked me to communicate their statement and guide any media which wishes to report on their actions. I have been asked to answer any questions regarding the White Pine mine, acid transport and the ceremonies. I have also been asked to direct people to the site of the ceremonies within the Bad River Reservation. I can be reached at Route Route 1, Box 117 Bayfield, WI 54814 Ph: 715-779-5071 or 715-779-3465 FX: 715-779-5071 STATEMENT -- JULY 22, 1996 ANISHINABE OGITCHIDA Today, at dawn, a sacred fire was lit next to the railroad tracks on the Bad River Chippewa Reservation, within the ceded territory of the Lake Superior Chippewa. The sacred fire will burn for four days during which prayers, songs and offerings will be made in traditional ceremonies. We, the Anishinabe Ogitchida, will hunt and gather food during these four days. These next few days will help determine our actions for the next few weeks, months and perhaps years. We ask that these ceremonies be undisturbed by train traffic or those who would seek to disrupt these spiritual activities. Following the four days of spiritual ceremony, we will leave if the following conditions are met: 1) An immediate cessation of acid mining at White Pine, Michigan until: A) The Treaty Rights of the Lake Superior Chippewa are considered; B) There is a full Environmental Impact Statement of the Acid Mine Project 2) A reclamation plan is developed for the existing tailings area prior to acid solution mining. 3) A reclamation plan for the brine aquifer seepage at White Pine prior to consideration of acid mining. 4) The immediate cessation of all sulfuric acid transport in ceded territory until: A) A full EIS on acid mining [is performed]; B) An inspection, report, and repair of rail lines in our territory; C) All communities on the rail corridor have trained staff, adequate equipment and emergency response teams to handle an acid spill. If these conditions are met, this peaceful and spiritual gathering will end at dawn on Friday. For the next four days our community will be safe from this unsafe transport of hazardous materials. We call on others to seek similar spiritual guidance, and to take similar action. We call on all traditional and spiritual people to join us in these deliberations. We call on other Anishinabe Ogitchida to also join us; we will protect our right and our duty to these ceremonies. End of statement by Anishinabe Ogitchida delivered to Walt Bresette For distribution to the public on July 22, 1996 Transcribed by Alice McCombs, as received from Walt Bresette. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "People have the power to"redeem the work of fools." Patti Smith For Mother Earth. . . I For Humanity. . . / | \ | Alice McCombs W ----o---- N When EarthWINS, P.O. Box 573 | Everybody Wins! Shawano, WI 54166 \ | / PH: 715-524-5998 S FX: 715-524-9958 Email: amccombs@igc.apc.org PEACE --------- "RE: Stop Acid Threat to Lake Superior" --------- Date: Thu, 18 Jul 1996 15:16:52 -0700 (PDT) From: Alice McCombs Subj: STOP ACID THREAT TO LAKE SUPERIOR Newsgroup: alt.native ACTION ALERT! Stop Acid Threat to Lake Superior Walt Bresette Lake Superior Alliance Route 1, Box 117 Bayfield, WI 54814 PH: 715-779-5071 FX: 715-779-3465 Email: bresette@win.bright.net On July 1, 1996 the U.S. EPA (Region V, Chicago Office) authorized the injection of sulfuric acid solution into an abandoned copper mine five miles from Lake Superior near Ontonagon, Michigan. The White Pine Mine is owned by INMET, a Canadian firm which had to cease smelting operations at White Pine after being found in gross violations of the Clean Air Act. The White Pine Mine, operated by the Copper Range Corporation (CRC), then filed for a Michigan permit to recover the remaining copper ore from the pillars of the abandoned mine. The Michigan Department of Environmental Quality (MDEQ), after one hearing in January of 1996, gave CRC the go-ahead in May. The regional EPA authorization was expected within a week of MDEQ's permit. NEJAC Puts Temporary Hold on Project However EPA authorization was withheld temporarily following complaints by the Red Cliff Chippewa tribe before the U.S. EPA's National Environmental Justice Environmental Justice Advisory Council on May 30 in Detroit; a resolution was passed calling on EPA Administrator Carol Browner to overturn the regional decision until a full Environmental Impact Statement was completed, until an Environmental Justice Analysis was done, and until the treaty rights of the Lake Superior Chippewa were taken into account. In a meager attempt at satisfying the tribe's concerns Region V EPA arranged a meeting at the White Pine between tribal officials and the INMET officials. While none of those who attended the mine tour were satisfied, the EPA immediately authorized the acid injection, arguing that the tribe's interests were being met. They have further stated that they will meet once more with the tribes in the future but have refused to stop the operations. Sulfuric Acid Trains Move North Over Unsafe Tracks The MDEQ permit was issued the last week of May and sulfuric acid began moving by rail tanker from Texas to the White Pine Mine. A total of 100 tankers are expected during 1996. The Bad River Chippewa tribe temporarily stopped the trains when they complained that the tracks across the Bad River Reservation were unsafe. Following a series of meetings in early June the acid train continued across Bad River lands. Federal Rail inspectors said that the tracks were safe despite video evidence to the contrary showing broken beams in trestles, trees growing on the tracks, bent and wavering tracks, and an old 900 foot trestle across the Bad River. Federal inspectors have used Bad River as a stop and go light. Unfortunately, there were no inspections west and south of Bad River, where similar problems were videotaped. And, people from Michigan's U.P. say the tracks are even worse east of the Bad River Chippewa Reservation. Acid Dump Will Be 1000 Times the Volume of Exxon Valdez Spill So, despite only one state hearing and no federal hearing, both the state and the federal government are allowing a foreign company to begin the process of pouring sulfuric acid solution which eventually will total 11,000,000,000 (Yes, that's BILLION - 1,000 times the volume of the Exxon Valdez spill) gallons. International Environmental Protection Act, the Safe Drinking Water Act and numerous other acts which should be invoked. Tribal officials also met with Interior Secretary Bruce Babbit and expressed their concern and the need for federal oversight. As a consequence of this inaction, both the Mineral River, eventually Lake Superior, and probably the groundwater will be irreparably harmed by this operation. All for profits by a foreign company which after 15 years will disappear, having exploited our resources, our labor, exported huge profits and left a mess. And all because the relevant state and federal agencies who are supposed to look out for the environment and rights have looked the other way. Pre-Acid Solution Damages The White Pine Mine had been doing conventional mining operations between the early 1950s and 1994 - about forty years. In the process they have created a hole in the earth about eleven square miles comprised of shafts which are held up by pillars of earth not yet disturbed. The pillars are about 30 to 30 feet. It is these pillars that they now wish to mine and recrised of the complainants will begin dispersing the settlement dollars. PLEASE! Contact your local officials, host information meetings, write letters to the editors and to: U.S. EPA Region V Administrator Val Adamkus 77 W. Jackson Blvd. Chicago, IL 60604 PH: 312-353-2000 FX: 312-353-1120 --------- "RE: Pocumtuc Site Dig" --------- Date: Wed, 17 Jul 1996 14:48:50 GMT From: mll@berkshire.net Subj: Pocumtuc Site dig Newsgroups: soc.culture.native,alt.native Greetings; What follows is from Johnie Levertte. Please lend your support to this issue in any way that you can. Thank you. Before entering into a narrative of thoughts, I thought all would like to know that red ochre, points, and pottery were found at the dig today. We are keeping a watchful eye. In all the confusion of who said what, an important point has been lost. We are talking about a MASSACRE. We are talking about a group of inter-tribal peoples within the Friends of Mohawk Trail/Forest who are working very hard to save this area. Our organization has never taken any federal or state funding. The small donations we have received $325.60 has been used for postage, fax, and telephone. We are not about money, we provide educational programming on the environment and cultural aspects(all cultures) of the Mohawk Trail. This is our gift back to whoever wishes to except it. All our presenters from all cultures give of their knowledge with their hearts. We have Ph.D. Scientists that teach about many environmental and cultural issues. We have artists that are weavers, basket makers, spinners, flint knappers, glass blowers, etc. We encourage all races to participate in whatever capacity they wish. CLEARING THE AIR The state-approved archaeological excavation of the Pocumtuck" Fishing Village" site(65 acres) by Time Lines Inc. in present Greenfield, MA is underway -- despite protestations and negative mail from Native and European Americans alike. It is a sad day for Native people. It is a sad day for all people who honor their dead and who value their heritage. It is a sad day for the honor of all indigenous people. Why did the state approve of this excavation? Why did they contract it out to a consultant of dubious qualifications, one of the contractors originally retained by Wal Mart when that corporation was attempting to purchase the village site for a new store? Information has come to light on heretofore secret plans of the Town of Greenfield with respect to the site. Surprise! They want to develop it. The plan appears to be for the existing owner to extract the available sand and gravel and then the town to buy the property, and guess what then? Develop it! Who would have guessed? To make matters worse, "mis-informed and mis-guided" peoples have started coming out of the woodworks, presumably approving (or at least presenting no objections to) the dig. Hmmm! What is the price of beads today? Spokesperson(s)? for the Abenaki, Wampanoag, and even Mohawks have supposedly given their approval. Don't believe it! Frank James Grand Sachem of the Wampanoags has not given his approval. To the contrary. James, an authentic spiritual leader, abhors the dig! He is not a bought-off Indian. Nor has Paul Weeden approved the dig, living relative of King Phillip and present day leader of the Pokanoket Wampanoags of Rhode Island. Paul is authentic. He strongly opposes the dig. As for the Mohawks, Grand Chief Joe Norton stated the objections of the Mohawk Nation about as clearly as anyone possible could. The Mohawks are unalterably opposed to this dig and will be restating their opposition in no uncertain terms. So who then has approved the dig? Let them come forward and state their credentials. If they choose, the City Planners of Greenfield can continue to solicit statements from pretenders, but the fakes will be exposed. This is really sad, as I have several Abenaki friends who are on the front lines with us. Ready to take whatever is thrown at them. They are mystified at this recent statement by Teri Anderson. What about the Indian officials of Massachusetts? Leroy Maddox, an Indian Commissioner opposes the dig. He has been unequivocal about that. John Peters, the Executive Director, has finally taken a position, albeit a weak. (Not against the dig! He will intervene if they find bone. )The Indian Commissioner for Western Massachusetts hasn't been home from the pow-wow tour. However, I understand, she stands with John Peters. Devisive forces can sidetrack attention from what is going on and what is at stake, if we let them. It is time to refocus on what this issue is all about. For perhaps as long as 10,000 years Native People occupied the Peskeompscut site on the Connecticut River -- a rich fishing ground that historians tell us produced Atlantic salmon up to 9 feet in length. The Pocumtuck Nation occupied the village in recent historic times, at least until massacre by the good Captain Turner in 1676 , for whom the Town of Turners Falls is named. Typical! The Pocumtuck site is listed on the National Register of Historic Sites and a state-level equivalent. It was placed on the register by a well-meaning amateur archaeologist for whom we are all indebted. However, for over 30 years the site has been being looted. By all accounts the volume of Native artifacts that has been removed has been astronomical. The looting continues to this day. Anonymous tips tell of past human remains found there, although these tips may prove hard to confirm. However, it only makes sense that remains would be there. After all, it was the site of a massacre and was occupied for millennia.(We do have video that shows some of the artifacts taken within the area). The key point for all to remember is that the Pocumtuck site still exists. At this point it has not been paved over. Lost in a sea of concrete and plastic. Buried and forgotten for all times. Artifacts still turn up by the bucket fulls. The presence of Native spirits are still felt. The troubled spirits of murdered Pocumtucks roam, trapped in time and need help to be free. Freeing of the spirits cannot take place if robbing, dynamiting, bulldozing, and paving over of the massacre site is allowed to continue. This site needs full protection. It needs to be healed. It needs the attention of Native spiritual healers. Then the victims need to be remembered. How can this best be done? We will be proposing to the Commonwealth of Massachusetts that they work with Native Americans to construct a memorial to the massacred Pocumtucks. We would want the memorial to take the form of a Cultural-Teaching Center which would tell the story of the long Native occupation of the site up through the massacre that ended Native lives, hopes, and dreams and scattered survivors to wander. The center would serve important educational purposes. It would host demonstrations on how archaeological excavations are accomplished and explain the significance of finds that have been made at the site. Environmental study such as sustainable living will be at the top of the list. To help us achieve this vision, we would call for amnesty for all persons who have dug the site and ask that they bring artifacts back and share them with all peoples. We wish them no harm and forgive them. The issues is not of losing a few more artifacts, although that bothers us greatly. The issue is the continued dishonoring of the dead and irretrievable loss of one of the few known Native American sites. The Pocumtuck Massacre site is significant to New England Native Americans in the same way that Wounded Knee and Sand Creek are to our Native American brothers and sisters of the Plains. But far too long have our New England ancestors gone unrecognized. If European Americans can honor their dead with land and memorials across the breadth of this land, the Commonwealth of Massachusetts can help Native people protect a single site. It is time for all Native people to speak out on this issue. Please make your voice clearly heard. Please write to: Governor William Weld U.S. Senator Ted Kennedy U. S. Senator John Kerry State Senator Stanley Rosenberg Room 109-B, State House Boston, MA 02133 John Peters, Executive Director Commission on Indian Affairs John W. McCormack Building One Ashburton Place - Rm 1004 Boston Ma 02108 Teri Anderson Greenfield Planning Office 277 Main Street Greenfield, MA From: johnie.leverett@chicopee.com (Johnie Leverett) --------- "RE: Keynote Address by Daniel Ashini" --------- Date: Thu, 18 Jul 1996 22:55:53 -0400 From: Larry Innes Subj: Daniel Ashini - Speech to Newfoundland Environmental Network Mailing List: Innu People Forum list KEYNOTE ADDRESS by Daniel Ashini Newfoundland and Labrador Environment Network 12 July 1996 I am pleased to be here this evening, and to have the opportunity to address so many strong and committed individuals. My comments tonight refer to the theme of this conference: "Environment and Labour". I think that this is a very important issue to everyone, but I think that what I am going to say on the issue may be quite a bit different than what many of you have come to expect from discussions of this kind. In Innu culture, we do not easily make distinctions between things like 'jobs' and the 'environment'. These distinctions exist in your language, but not in ours. Until we were forced to deal directly with akaneshau or European cultures, we did not make distinctions between our work and the rest of our lives, or between our work and the land. Let me tell you a little bit about our culture. For thousands of years, Innu have been hunters. Prior to settlement life, our lives revolved around atik, the animals you call caribou. I don't want to take away from the importance of other animals and fish to us, but I must point out that the caribou is of great importance to us. We lived in nutshimit, which is Innu-Aimun for "the bush or the country". To reduce the meaning of the word nutshimit to the bush does not describe what it means to us. It is a place where we are at home. We have used the vast areas of land and water in Nitassinan in order to survive and thrive. In nutshimit, Innu people work very hard. We must prepare and maintain our camps, cut firewood, set nets, carry water, clean skins, collect boughs, and everything else that is required to sustain us. But we do not only work for ourselves and our families. We also work so that we may pay proper respect to the animal masters, who watch over the land, and who are responsible for sharing game with Innu hunters and our families. We show this respect in many ways, such as: - by hanging caribou antlers and skulls in the trees; - by placing the bones and leftovers of some animals in the fire, and others in the water; - by sharing our harvest; - and by never taking more than we need. By hunting, by living on the land, we not only provide for our families, but we show respect to the animal masters. I'm talking about these things so that you can understand why the Innu have so much problem with words like 'socio-economic benefits', which tend to be associated with many of the so-called 'developments' that are going ahead in our territory without our consent. Words like this assume that because wage employment can provide food for the table, that Innu people would happily turn in our guns and snowshoes for safety boots and hardhats. But they are missing the point. For us, so-called subsistence activity is far more than subsistence. In our communities, hunting is more than food on the table-it is a fundamental part of who we are. Secondly, it is not a burden. Thirdly, it cannot be transferred as if the animals we harvest are some sort of commodity. Because we are Innu, we see the world differently than Europeans do. This has been the case since our first contact, which began even before John Cabot 'discovered' us 500 years ago. For centuries, we traded furs and other goods with Europeans, but the fur trade was not a central feature in our lives. Europeans, however, tried to make us dependent on the fur trade in order to 'attach' us to their trading posts and integrate us into their system. It was then when we started to learn something about how a so-called 'modern economy' works. Our people still tell stories about the many Innu died from starvation in the late 1800's when some traders refused to trade with them because they were not bringing in enough furs. I suppose that this would be called 'downsizing' today. Many Elders in our communities remember when the Newfoundland government started to regulate trapping in the late 1940's. The government would only buy furs from registered trappers, which meant that many Innu people could no longer sell their furs. By the end of the 1960's, Innu people in both the Quebec and Labrador regions of Nitassinan were forcibly settled into communities. In Labrador, there are two such communities: Sheshatshiu and Utshimassit. The settlement was accomplished by the Catholic priest, who had a great deal of influence over many Innu people, and by laws which punished Innu parents who did not put their children into schools. Not willing to go into the country without their children, our parents had little choice but to stay in the communities, which quickly became impoverished ghettos as the culture began to collapse. I was one of the first generation of Innu children born in the community. When I grew up, Sheshatshiu was a place where you could find every sort of social problem, such as alcoholism, family violence and sexual abuse. In school, we were told that we had to become educated, become modern. We were told that the old ways were dead, and at the time, it was easy to believe them. Very few people were going into the country, but many people had wage employment in the many make-work schemes that were going on at the time. But, if anything, jobs just made the problems worse by giving people the means to accelerate their own destruction. The Innu people have come a long way since then. Many people have returned to the country way of life, at least for part of the year. People have started to take real pride in their culture again, and many young people are developing the skills to be good hunters and to provide for their families in this way. But the issue of jobs still remains a complex one in our communities. Some Innu people have taken jobs at Voisey's Bay, but many more people are concerned about losing their culture. First you are a hunter, then you are a miner. Everything happens too fast. We fear losing our identity as Innu people. Out of our recent experience and our long history, many Innu are starting to challenge the assumptions that Europeans have made about us and the rest of the world for centuries. Even today, many people believe that the Innu will inevitably embrace 'modern values' and become just brown-skinned Canadians on the march of 'progress'. Many people think that this is natural, that it is all part of the process of 'development'. Projects like Voisey's Bay are seen as steps down the path that will eventually bring the 'backward' Innu into the modern world. For Europeans, that path has meant choosing wage labour over traditional culture. In the modern, global economy, capital has become more important than labour, and high technology has largely replaced tradition and craftsmanship. Bigger is assumed to be better. But for me, one of the most objectionable parts of the modern economy is the way in which the land and water are seen as resources which need to be managed. I've heard government foresters and companies like Abitibi-Price talk about how important it is to manage the forests. They seem to think that forests are 'wasted' unless they become part of some sort of industrial logging operation. But our Elders tell us that when you look at the forest, you just don't look at the trees. You have to look at it as a habitat for animals and as a home for Innu. To be sure, trees provide shelter, heat, canoes, bows, snowshoe frames, and all kinds of other things for the Innu. But we don't just think about ourselves when we go off to harvest trees, because it will not only be the Innu who are affected when trees are cut. We know that if we cut too close to a river, we will affect the banks, which in turn affects the fish, the beavers, otters and other wildlife. When you talk about cutting trees on a hillside, you have to consider porcupines, partridges, martins, and the other animals who live there. The key difference, I think, between our way and the so-called modern way is that we try to manage our activity, instead of fooling ourselves into believing that we are managing the land. We find it very hard to understand a system which considers fully functioning forests to be 'wasted' and clearcuts to be good for the economy. Economies are just small parts of cultures, and even when they deny it, cultures are ultimately just small parts of ecosystems. The biggest mistake that human beings can make is to believe that they can reverse this natural order and make everything and everyone subordinate to 'the economy'. I don't need to tell Newfoundlanders that when good, hardworking people become "the unemployed" because of the collapse of a resource-extraction industry, they do not return to a more traditional lifestyle. Not only do people lose or never learn the skills necessary to live off the land, but in many cases, they have changed the land around them. I don't want to point fingers at individuals, and I'm certainly not blaming the average Newfoundland fisher for the collapse of the cod stocks any more than I blame my parents for settling in the community. But we need to recognize that when people participate in the devastation of their forest, or the destruction of their fishery, they are participating in the destruction of the very fabric which holds their community together. But it does not need to be this way. First, we all need to recognize that the 'global economy' that seems to mesmerize developers and politicians is not an economy which is based on things of real or enduring value to local people. In that system, everything has to become equivalent to some amount of money, and in the case of forestry, mining, and most of the other 'resource' industries, things seem to become more valuable the further away they get from the places where they come from and the people who actually do the work to get them there. For example, pulp and paper companies pay much less than a small fraction of a percent of the final value of their products to the loggers who cut the trees. On the other end of the scale, Robert Friedland, the principle shareholder in Diamond Fields, will make more than $600 million dollars when Diamond Fields sells its claims to Inco. Friedland will have 'earned' this money for doing nothing more than stealing Innu and Inuit land. Secondly, we need to recognize that global economies also have global consequences. We must remember that the decisions that we make affect not only our communities today, but our children and their children tomorrow. The Innu know that long after the companies have gone, we will still be here. When we make our decisions, we have consider not only the effects of projects like Voisey's Bay on our land, but our responsibility to the whole Earth. Activities like mining or industrial forestry are not local, but global. Just as the ore that is taken from our land, as it was at Wabush and Schefferville, become part of a global economy, the environmental consequences of mining and smelting become part of the global environment. We have to take these consequences into consideration. The impacts go far beyond our territories. Money and pollution do not recognize borders. The money that Robert Friedland made at Summitville and Omai was re-invested in Diamond Fields, and you can be sure that the hundreds of millions that he is making there will find its way into another mining project, which will certainly have more impacts on both local communities and the Earth. I don't pretend that the Innu have all of the answers to the complex problem that is being discussed here tonight. We have our own challenges to face in this regard. But I do believe that if we can take the microscopes away from our eyes, and begin to think about economics from the perspective of human experience, within the limits and boundaries of communities and local ecosystems, we have a chance to restore the balance that is so badly missing in the modern world. Economies, unlike ecosystems, are largely products of the human imagination, and I believe that we can choose the ways that we want to relate to each other and the Earth. The INCO's, Friedlands, Abitibi's and FPI's of the world only have power because they have convinced people that their way is the better way. But the fact that I am standing here today is proof that it is not, because generations of Innu people have lived and prospered and protected our land without ever building a mine or clear-cutting a forest. But with every new development that goes ahead, we give them more power over our lives, lands and futures. We need to act now-while there are still places like Nitassinan that can sustain local cultures, and while there is still a chance to restore and reclaim the lands and waters that have been so badly abused by developers. I'm not saying that this will be easy, and it may mean some very hard choices for us, but building the future that we want for our children and their children is the most important thing we can possibly do. I thank you for listening to me, and I hope that we can take the rest of the time tonight and what opportunities we have over the next few days to discuss these issues in more depth. Perhaps together we can come up with some of the answers, or at least begin to ask the right questions. Thank you. FOR MORE INFORMATION: Daniel Ashini (709) 497-8398 --------- "RE: Innu Nation Wants Immediate Cleanup" --------- Date: Thu, 18 Jul 1996 22:55:42 -0400 From: Larry Innes Subj: Innu Nation Wants Immediate Action to Cleanup NW Point Mailing List: Innu People Forum list FOR IMMEDIATE RELEASE 18 July 1996 (Sheshatshiu) The immediate cleanup of the contamination at the site of a former US military installation at Northwest Point must be a priority for government. Innu Nation President Peter Penashue told journalists today that: "This area has been a real concern for Innu people for many years now. Innu Nation has tried several times to get governments to act, but we have not been able to even get them to listen to our concerns." The Innu Nation documented the contamination at the site as early as 1990, when reconnaissance by Innu Nation staff in 1990 identified numerous drum caches, leaking fuel drums, and contaminated soil and water. At the time, attempts by the Innu Nation to even get governments to acknowledge the problem were unsuccessful. "Everyone that we spoke too passed us on to someone else. Back in 1993, we even attempted to get information under the Access to Information Act, but we were told by the Department of National Defense that no records existed, "as the clean-up of the abandoned installation at Northwest Point was not the responsibility of DND". Northwest Point is a real concern for Innu people of Sheshatshiu. Many people from the community camp at the point for several weeks during the year, and many more use the area for hunting, berry picking and other traditional purposes. "People are now asking me if the berries they pick there are safe, and I can't give them a good answer.", said Penashue. The Innu Nation is also aware of many other sites in Labrador which require clean-up as well. The US military operated several camps in the Labrador interior for several decades after the end of World War II, and Innu people are discovering that very few of these have ever been properly decommissioned. Mining companies active in Labrador are also contributing to the problem. Penashue recalls "This past spring, I found hundreds of drums with US military markings at the north end of Minipi Lake. Many of these drums were rusting or damaged, and some of them contained fuel or other substances. Some of these drums were right on the shore, and I worry about the effect that they will have on fish and other wildlife at Minipi. Other Innu people who were in the country this spring have also complained to me about finding fuel caches left by mining companies near lakes, in wetlands and on the ice." Innu Nation has raised these issues several times recently in meetings with DND, the Minister of the Environment, and other government officials. "We see this as a priority issue, and it is clearly government's responsibility. It is not enough to say that the US military or a mining company is responsible. Governments need to be accountable for their actions, especially when they giving permission to other countries and mining companies use Innu land without our consent.", concluded Penashue. FOR MORE INFORMATION: Peter Penashue (709) 497-8398 --------- "RE: Revised Wolf Recovery Plan" --------- Date: Tue, 16 Jul 1996 18:55:03 -0700 (MST) From: pargs@aztec.asu.edu (LYNN D. ANDRADE) Subj: Revised Wolf Recovery Plan UUCP email NATIONAL NEWS Eastern Timber Wolf Recovery Plan Revised Early in 1992, the U.S. Fish and Wildlife Service (USFWS) issued the revision of the recovery plan for the eastern timber wolf. The original recovery plan appeared in 1978. The revised plan intends "to fine-tune the ongoing efforts of numerous state and Federal agencies and conservation groups to bring the wolf to the point of recovery and removal from the threatened and endangered species list," according to the USFWS. The term "endangered" designates a group of animals in danger of extinction in all, or a significant part, of its range. "Threatened" designates a group of animals that in the foreseeable future may become endangered. Below appears the USFWS synopsis describing the revised recovery plan, "which includes current information on eastern timber wolf populations and habitat conditions, as well as research findings from the last 14 years of wolf studies." Copies of the entire document Recovery Plan for Eastern Timber Wolf are available from Fish and Wildlife Reference Service, 5430 Grosvenor Lane, Suite 110, Bethesda, Maryland 20814 USA, phone 1-800-582- -3421 (inquire about cost). Summary Current Status: The eastern timber wolf is a subspecies of the gray wolf and is listed as threatened in Minnesota and endangered throughout the remainder of its historic range in the eastern United States. A stable and growing population estimated at 1550 to 1750 wolves currently exists in Minnesota. Approximately 45 to 60 wolves comprise a second population in northern Wisconsin and the Upper Peninsula of Michigan. An additional thirteen or fourteen wolves are located in Isle Royale National Park, Michigan. Habitat, Requirements and Limiting Factors: This subspecies cannot survive over the long term without (1) large tracts of wild land with low human densities and minimal accessibility by humans, and (2) the availability of adequate wild prey, largely ungulates and beaver. Currently, it is believed that there exists sufficient suitable habitat in Minnesota, Wisconsin and Michigan to achieve the recovery criteria. Recovery Objective: Delisting. Recovery Criteria: At least two viable populations within the 48 United States satisfying the following conditions must exist: (1) the Minnesota population must be stable or growing, and its continued survival be assured, and (2) a second population outside of Minnesota and Isle Royale must be re-established, having at least 100 wolves in late winter if located within 100 miles of the Minnesota wolf population, or having at least 200 wolves if located beyond that distance. [A late-winter count gives a conservative estimate of wolf numbers in the annual cycle because it occurs after heavy winter mortality and before the birth of pups.] These population levels must be maintained for five consecutive years before delisting can occur. A Wisconsin-Michigan population of 100 wolves is considered to be a viable second population, because continued immigration of Minnesota wolves will supplement it demographically and genetically for the foreseeable future. Reclassification Criterion: The Wisconsin wolf population should be reclassified to threatened status when the late-winter Wisconsin population is maintained at 80 wolves for three consecutive years. Reclassifying Michigan wolves also may be considered at that time. Summary of Major Changes in this Revision 1. The Plan describes the characteristics of a "viable population" of wolves at two levels of geographic isolation from the Minnesota population. (These characteristics were absent from the original 1978 Plan, but were added to it in 1981.) The Plan also specifies that populations must exhibit these characteristics for at least five consecutive years to be considered viable. 2. A Wisconsin wolf population of 80 or more for three successive years will allow reclassification to "threatened" in Wisconsin, and possible reclassification in Michigan. 3. The importance of minimizing roads open to the public within wolf habitat is described and quantified in a "road density statement." 4. The Plan recommends changes to the wolf depredation control program in Minnesota to allow non-lethal control of depredating wolves in Zone 1, and more timely action at sites of repeated depredations in Zones 4 and 5. 5. Several changes to the Minnesota Wolf Management Zone boundaries are recommended to improve the original delineations. These recommendations stem from better information on habitat conditions and wolf numbers in portions of Zones 3, 4 and 5, and from the previous unwarranted inclusion of several communities and built-up areas within Zone 1. 6. Areas in the southern and central Appalachian Mountains are no longer being considered for future eastern timber wolf reintroduction. 7. The list of factors that are critical threats to the long-term survival of the eastern timber wolf has been expanded to include diseases and parasites. --------- "RE: Job Opportunities in Telecommunications" --------- Date: Thu, 18 Jul 1996 06:37:47 -0600 From: Mel Yawakie Subj: Job Opportunities in Telecommunications Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu) !NTERPRISE Networking Services, a subsidiary of U S West Communications recently advertised the following job openings, and are currently looking for a number of qualified candidates. The jobs indicated below offer significant financial rewards and advancement potential. Here at !NTERPRISE you will get access to virtually any technological breakthrough you can think of. !NTERPRISE provides a vast array of high-speed WAN and LAN data, services. It's a great opportunity to get the valuable experience and at the same time be part of an industry that is shaping the way we live, work, and play. As an engineer at U S West, I see a great need for more Native Americans in the field of telecommunications. As you can see from the job descriptions below, telecommunications provides more than phone services. Telecommunications provides quality health care through telemedicine, better education through distance learning, economic development through telecommunication business opportunities. Many tribal nations can benefit from these services which can enhances the quality of life where we come from. In many instances, the telecommunication infrastructures are lacking to provide even basic services. Recently, a challenge was made by providing a topic to motivate more discussion. The reason for the challenge was that the traffic across the aisesnet had tremendously dropped during the summer. My intuition tells me that it is not because we prefer to do other things during the summer months. I think if we had access to e-mail, we would still find time to check and respond to our mail. Thus the issue becomes internet access. I would then ask the question, how many of you living in Indian Country have local access to the Internet? The Internet is bringing the issue of telecommunications to the forefront of Indian issues. We now must begin to add telecommunications, to the long list of issues facing Indian Country, which is located primarily in rural america. While we face challenges in so many areas, telecommunications provides us with access to information and services, in ways that have not been available before. Company's like U S WEST offer an excellent training ground in designing networks, understanding telecommunications equipment and what it delivers, and the nature of the business itself. Company's that are as large as U S WEST focus on urban areas, where there are large residential and business customers. So the solution to building networks to meet the needs of Indian Country fall on Independent telephone companies serving rural america. This also leads me to the conclusion that who best understands the needs of Indian Country, than Indian people trained in this area. Ownership of telecommunication systems by tribes or Indian business people will create jobs, skills, and improved basic services, like local Internet access for our homes and communities. Please pass the following job listings on if your aware of someone who has an interest in this area. You can also view other job postings on the U S WEST homepage at http://www.uswest.com SENIOR ENGINEER Responsible for the overall network architecture, system engineering, system design, and the integration of the system components of the platform for !NTERACT's family of applications, products and services. Requires 5 years UNIX experience along with expert level experience in the following: data communication transport, LAN/WAN configuration, Cisco Routers, TCP/IP, IPX, DNS and Servers. Excellent communication skills a must. Customer Service management skills preferred. (Job SE512) SYSTEM ADMINISTRATORS You will perform system and network administration for !NTERPRISE Networking Services, and !NTERACT services. Requires senior level experience in UNIX and Windows NT operating systems, along with security encryption schemes and authentication processes. Knowledge of C/C++, Perl, as well as a background in hardware support (Sun Sparc, SGI, Pentium Intel-based PCs and MACs) a must. Strong background in Internet services and excellent communication and problem solving skills are essential. BSCS preferred. (Job Code SA512) NETWORK MANAGER In this position, you will be responsible for the implementation, management, administration and monitoring of platform systems and networks. Must have 2 years experience in Network Management Systems fault and configuration management, 2 years experience in UNIX including networking and system administration, SNMP, and TCP/IP, along with expert level experience in HP Openview Systems. Knowledge of UNIX shell scripting, PCs (Windows, Windows NT), servers and system architectures a must. Excellent communication and problem solving skills are essential. (Job Code NM512) COMPASS LAB ENGINEER Perform technical and product quality evaluations, acceptance testing, and regression testing, and regression testing on ADSL/HDSL equipment and other broadband networking products. Requires 3 years experience in internetworking engineering, network integration, data communication protocols, communications architecture, hands-on testing, WAN termination devices and LANs. Knowledge of existing infrastructure of voice network including central office engineering and analog/digital transmission technology essential. A Bachelor's degree in a related field, or equivalent work experience, along with excellent analytical, communication and project management skills a must. (Job Code CLE512) MANAGER-TMN IMPLEMENTATION In this position, you will work with a core team to develop a strategy for deployment of a unified network management system using the TMN model. Qualifications include a BSCS/EE with a least 6 years experience in the areas of telecommunications systems and network management. Knowledge of LAN/WAN architectures and capabilities, Frame Relay and Cell Relay services, as well as SONET technology required. Experience with Object-Oriented design methodologies, CMISE,CMIP and CORBA a must. Excellent problem solving, communication and time management skills are essential. (Job Code MT1512) COMMUNICATION MANAGER This position is responsible for the overall planning and implementation of all voice communications, including ACD-like needs, and LAN/WAN needs. You will interface with internal clients to assess present and future requirements, develop plans, and implement strategies. Requires working knowledge of Analog, ISDN, Centron, PBX systems, voice mail systems, 10 Base T and Token Ring Routers, Hubs and Bridges. You will also need experience in T1, DS1, DS3 fiber and frame relay, excellent leadership, client service and communication skills. A degree in telecommunications, and/or related experience preferred. (Job Code CM512) MANAGER-APPLICATION DEVELOPMENT Be responsible for leading the development and maintenance of system for !NTERPRISE Networking Services. This will include managing business data modeling and project management of software and systems development to support business needs, ranging from pre-sales to service delivery to service assurance business process. The incumbent will interface in a consultative capacity with a variety of internal clients. The qualified candidate will have related experience, along with strong knowledge of project management, process management, client needs assessment, analysis and ongoing client management. You must be a seasoned people manager with excellent communication and negotiation skills . (Job Code NSD512) --------- "RE: Update: Seed Bank" --------- Date: 23 Jul 1996 17:01:09 GMT From: jwinter@auriga.unm.edu (joseph c winter) Subj: UPDATE - Seed Bank Newsgroups: alt.native,soc.culture.native Dear Readers - Time for another reminder about our tobacco seed bank and education program. We provide traditional tobacco seeds to any Native American requesting them, at no cost, as long as you agree to use the resulting tobacco only for prayers and ceremonies and not for so-called "recreational" smoking. We will send you the seeds of the type normally used by your band, tribe, or first nation. Also, we can provide traditional tobacco leaves for powwows, fund raisers, ceremonies and other events that require pure tobacco. Finally, we provide pure traditional tobacco to the elderly, inmates, and other needy individuals. Our organization also designs and puts on tobacco prevention education programs for native youth, in an attempt to eliminate the use of commercial tobacco. If you need pure traditional tobacco for prayers and ceremonies, we can give it to you. Please, do not use commercial tobacco for traditional purposes; commercial tobacco is a corrupt substance, and its use in ceremonies gives a very bad message to the kids. Thank you. Joe Winter and Lawrence Shorty Traditional Native American Tobacco Seed Bank and Education Program (TNAT) 1717 Lomas Blvd NE University of New Mexico Albuquerque, NM 87131 505-277-5853 jwinter@unm.edu http://www.treaty7.org/friends/tnat/tnat.htm --------- "RE: Poem: Trail of Tears" --------- Date: Fri, 28 Jun 1996 00:48:07 -0400 From: brnsugah2@aol.com Subj: Trail of Tears Mailing List: NATCHAT (natchat@gnosys.svle.ma.us) Trail Of Tears Tears on my heart, bloody feet, gaping holes in moccasins, legs like lead . . . so tired run us from our summer camps , past our winter camps, to other camps & camps around and over snow packed mountains, plunging valleys, into freezing waters, through deep forests . . . lies, all lies we're never home. Oozing sores of grandfathers and grandmothers, babies can't cry. Too hungry. Fearless warriors with empty eyes, helping slow walking pregnant wives. Traveling , walking, Where are we going? Why can't we stay here or just over there? Everyone is saying a different prayer. Our shamans had omens , dream visions . . . Alien men would come. Our life, as we'd known it , was done. Racing from the past, running over our ancestors soaring to the endless . . . trail. copyright 1994 Xennia Gittoes-Singh aka Running Waters --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 96/07/18 00:12 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 28-August 3 IULAI (July) (Hinaiaeleele) 28 Music is the wind ... captured for a brief moment. 29 My heart's wings give flight to my dreams. 30 The joy of the spirit is everlasting. 31 The clouds lie upon the mountaintops like sleepy children. AUKAKE (August) (Mahoe-mua) August was the season when the ohia fruit ripened abundantly. 1 All are strangers when they come here, until the spirit of this land claims their hearts. 2 Life is the only true magic. 3 The summer sunlight is rich honey poured upon the flowers. (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, 25 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 Date: 23 Jul 1996 00:53:07 GMT From: crawford@bscr.uga.edu Subj: Olympic Choctaw Toli The University of Georgia's Flying Rat Toli Team, in conjunction with the UGA Native American Cultural Society (NACS), will be hosting a series of Choctaw stickball (Toli) games on July 27th and July 28th, to coincide with the Olympics, as part of the NACS Native Inclusion Project. Games will be played at 2:00 PM and 4:00 PM Saturday and 10:00 AM Sunday on Field #7 of the Intramural Fields at the corner of College Station Rd. and East Campus Rd. in Athens, Georgia. A team representing the Conehatta Community and the Bogue Chito Community (both of the Mississippi Choctaw) will compete in the games. Each game will consist of 15 minute quarters with short (approx. 5 minutes) breaks between quarters. For more information about this event, contact Gene Crawford . For more info about Toli and the UGA Team, read on! ------------------------------ Toli is a traditional Native American game that has been played for at least 400 years. It has also been called the "little brother of war", as it has, at one time, been used to settle disputes between tribes. These games often involved hundreds of people per team, were played on fields that were several miles long, and lasted from sunrise to sunset. Modern games are a little less epic. The official tournament amongst the Mississippi Choctaw is held in July and uses teams of 30-40, has four 15 minute quarters, and is played on a 100 yard field. Each Choctaw community on the reservation sends a team to compete and several thousand spectators attend the games. While the tournament is the primary goal of Choctaw Toli teams, most play throughout the year as well. One of these communities, Conehatta (which means "grey skunk"), has often won the tournament and, in addition to practicing against other Choctaw teams, plays us several times during the year. We are the University of Georgia Flying Rat Toli Team, the reigning national collegiate Toli champions. Thus far we are undefeated in collegiate competition. Unfortunately this is primarily due to the fact that we are the only college team. In fact, we are the only non-Indian team in general, though teams are being started at Georgia Tech and Kennesaw State College. We have played Conehatta numerous times during the seven years the team has existed and only thrice have we defeated them. Despite our record of defeats, the Choctaw games are always eagerly anticipated by both teams. These games give us a chance to gauge our progress as a team and to learn from a great group of Toli players, while the Choctaw get the novel experience of playing against the only non-Choctaw Toli team. So that's the history of Toli. But how is it played? Toli is a very fast moving game with very few rules. The action is continuous, there are no time outs, fouls, first downs, out of bounds, or free throws. We have no penalty box, no first base coaches, no off sides, and no walks. There are two written rules: 1. You can not touch the ball (a rock, wrapped in cloth then laced with leather cord) with your hands, and; 2. You can only tackle the person who has possession of the ball. This second rule is a bit fast-and-loose since "body checks" are legal and the distinction between a body check and a tackle is pretty subtle. In addition to these two official rules, the Flying Rats have adopted two more rules to keep the game a bit more user friendly: 1. No "slide tackles", and ; 2. No hitting people with your sticks (sticks get broken this way). The point of the game is to bring the ball (called the towa) into contact with your team's goal (a 13' high, approximately 9" diameter pole) There are two ways of doing this in Toli. The first (and safest) is to throwing it using your sticks (called kapucha) of which you have two, each one being 2'-3' long with leather "baskets" 2"-3" wide at one end). The second is by touching the goal with your sticks while holding the ball in them. This latter method tends to result in great bodily harm since the defense will stop at nothing to keep you away from the goal when you have the ball. After each point and at the beginning of each quarter the ball is brought to the center of the field and tossed up in the midst of a circle of players (in a manner analogous to a "tip off" in basketball). Summer Quarter Practices are at 4:00 PM every Sunday on Field #8 of the Intramural Fields. Everyone is welcome to play and all necessary equipment required (i.e. the sticks) is provided free of charge. For more information please contact Gene Crawford: E-mail or by phone 706-542-2682. --------------------------------------------- Date: Mon, 22 Jul 1996 14:18:05 -0700 From: Edward Crowley Subj: Hassanamisco POW-WOW Hassanamisco POW-WOW - July 28, 1996 43 Annual Native American Indian Fair Held at 80 Brigham Hill Rd., Grafton, Mass. For information call Ron @ (508)393-2080 or after 3:00PM Chief Natachaman @ (508)393-8860 Native American crafts for sale. Traders & Craftsmen, Jewelry, Art, Knives, Furs, Blankets, Food, etc. Donation : Adults - $2.00, Children .75 Parking at the Lions Club No drugs or alcohol Sunday - July 28 - Gates open at 10 AM - Opening Ceremonial 2 PM Native American Drumming And Dancing Closing Ceremony I will see you there, stop and say hello. Hope to see everyone. Wanishi Black Wolf /\_/\ ((0 0)) + ------------------------oOO---\o/---OOo-------------------------+ + Edward (Black Wolf) Crowley Jr. Shrewsbury Electric Light + + PC/Lan Manager 100 Maple Ave. + + Telephone: (508)845-4850 Shrewsbury Ma. 01545 + + Internet: ecrowley@ci.shrewsbury.ma.us + +----------------------------------------------------------------+ | G E N E R I C D I S C L A I M E R | | Any statements and or views are my own and not that of | | Shrewsbury Electric Light or the Town of Shrewsbury. | +----------------------------------------------------------------+ -------------------------------------------------------------------- Date: Mon, 22 Jul 96 02:55:21 GMT From: cit@interlog.com (Centre for Indigenous Theatre) Subj: ODE SHKODEING: Heart Of The Fire the Centre for Indigenous Theatre presents... ODE SHKODEING Heart Of The Fire performed by the 1996 Native Theatre School Featuring: Clint Edward Andrew (Interior Salish) Sid Bobb (Coastal Salish) Rhonda Donais (Assiniboin) Nodin Hewitt (Ojibway) David George (Stl'atl'imx) Julia Jamieson (Mohawk) Black Thunderbird Lynx (Anishinabe) Amy White (Anishinabe) Artistic Director: Warren Arcan (Cree) Factory Theatre 125 Bathurst Street Toronto, Ontario $8 advance / $10 at the door July 29 & 30, 1996 8:00pm Graduation and Traveling Party after the July 30th performance at: The official restaurant of the 1996 Native Theatre School The Coloured Stone - Aboriginal owned!!! 204 Richmond Street West, Toronto The Centre for Indigenous Theatre has run the Native Theatre School since 1974 and has produced such artists as: Graham Greene (Dances With Wolves, Theunderheart & Die Hard III) Gary Farmer (Pow Wow Highway, Dead Men & Spirit Bay) Tina Louise Bomberry (CBC's North of 60) Billy Merastry (CBC's Liberity Street) August Shellenburg (Dances With Wolves, Black Robe) Jenefer Podemski (CBC's The Rez - Shown on FOX in the USA, Baby Blues) So the only question it Which one of the next crop of Aboriginal Stars will you be able to say you met before they were a star? Centre for Indigenous Theatre | Providing North America with 260-401 Richmond St. W. | Aboriginal actors, playwrights Toronto, Ontario, Canada | and directors since 1974 M5V 1X3 | www.interlog.com/~cit.html | ---------------------------------------------------------------------- Date: Fri, 19 Jul 1996 06:02:28 -0600 From: Dick Pierce Subj: AISES Summer Camp AISES Summer Environmental Science Camps AISES, the American Indian Science & Engineering Society, headquartered in Boulder is hoping to secure funding for two Summer Camps for Boulder/Denver American Indian youth. The funding has come through, and our two one-week camps will be held during the weeks of August 4th and August 11th (Sunday PM - Saturday AM). They will be held at the AISES Environmental Institute facility SW of Denver on Rt. #285 in Shawnee, CO (about 1 1/2 hours from downtown Denver). The Institute is located in the Pike National Forest and accommodates up to 35 boys and girls in two dormitories; meals are provided in the kitchen/dining hall. There are indoor and outdoor classrooms, a computer, lab a tipi village, nature trails and recreation facilities. Campers will need to bring their own bedding and pillows, and clothing appropriate for temperatures in the high 80's during the days, and in the mid-40's during the evenings. The two sessions will be identical and are aimed at boys and girls in grades 6 - 9. There will be an emphasis on American Indian traditions, knowledge, caring for the Earth and careful resource management. Part of each day will be devoted to: team building exercises, learning about the environment, Indian ways of conservation and recreational activities and projects. There is no charge for the Camp and all meals and lodging will be provided. Interested students can call or write Dick Pierce or Susan Savage at AISES (5661 Airport Blvd., Boulder, CO 80301, TEL: 303-939-0023 FAX: (303) 939-8150). Please ask to be placed on the list and give them the following information: Name, Address, Telephone Number, Age, Grade, School and Tribe; Parent's Names, Address & Phone, if different. Please indicate which session is preferred, - August 4th or August 11th. Selection and notification of students will be made as quickly as possible, preferably before July 22nd, 1996. ---------------------------------------------------------------------- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - ------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Sandra Hines via Linda LeMonde via Ishgooda, Allen Gabriel, Debra Winchell, Alice McCombs, Johnie Leverett,Debra Sanders, Running Waters, Janet Smith, Larry Innes, Mel Yawakie, Lynn D. Andrade, Bernard J. Rock, Sr. Mohawk Nation Office at Kahnawake, Lynne Moss-Sharman(Press Release), -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ Part B of this newsletter has already been distributed via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 25 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 Date: Mon, 22 Jul 1996 14:35:40 -0600 From: gpsteenson@a1.stthomas.edu (Gregory P. Steenson 962-5200) Subj: American Indian Issues Symposium (19-23 August, St. Paul, MN) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) FOR IMMEDIATE RELEASE July 19, 1996 (612) 962-5431 CONTACT: Greg Steenson (612) 962-5431 ST. PAUL, Minn. The University of St. Thomas today announced the first annual American Indian Issues Symposium, a program planned in conjunction with members of American Indian communities. The symposium will be held August 19-23, 1996 on the university's St. Paul campus. The week-long symposium is intended for people who want to learn about tribal sovereignty and related issues. The program will address the need for Indians and non-Indians to understand better the issues facing tribes in Minnesota and surrounding states. The symposium is the product of a collaborative planning process with members of American Indian communities. Dozens of Indians and non-Indians from "grassroots" individuals to policy makers contributed to program planning. Planning committee members include representatives from the American Indian Research and Policy Institute, St. Paul Public Schools Indian Education Programs, Hamline University, the Minnesota Indian Affairs Council, the Ain Dah Yung Shelter, the St. Paul Foundation, the University of Minnesota American Indian Studies program and other organizations. Participants will learn about Indian legal structures; Indian health, education, and welfare rights; Indian leadership development; and changing relationships between tribes and federal and state entities. While all interested persons are welcome to attend the symposium, symposium co-chair Dr. Sally Hunter has issued special invitations to tribal leaders, urban- and reservation-based elders and Indian youth. Public-policy makers and educators from Minnesota, Wisconsin and North and South Dakota are also welcome. "I am proud of St. Thomas and of the many American Indian leaders and non-Indians who joined with the university to make this symposium possible," said Dr. Hunter. "This symposium will benefit both Indian people and non-Indians. We are excited to see this learning opportunity in action this August." For information on program content and symposium registration, contact Greg Steenson at (612) 962-5431. ------------------------------------------------------------------- Date: Sun, 21 Jul 1996 12:29:35 -0700 From: jburrows@halcyon.com (Center For World Indigenous Studies) Subj: SEMINAR: Collapsing States and Reemerging Nations Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The Center For World Indigenous Studies FOURTH WORLD INSTITUTE Present A Seminar in Fourth World Geopolitics by Dr. Rudolph C. Ryser COLLAPSING STATES AND REEMERGING NATIONS: TERRORISM AS POLITICS OR CONSTRUCTING A NEW POLITICAL ORDER (Continuing Education Units) Puerto Vallarta, Mexico January 4-11, 1997 8 days, 7 nights WHO IS INVITED? International Affairs professionals and students. Nation and State government officials in foreign affairs, native administration, international policy formulation and diplomacy, academics concerned with geography, anthropology, international relations, political science, sociology, government administration as well as interdisciplinary researchers, faculty and graduate students. WHAT IS BEING OFFERED? This seminar applies a Fourth World geopolitical analysis of current and future relations between the world's more than 6000 nations and 192 states and poses the question: Will states necessarily continue to collapse and go bankrupt (i.e., USSR, Yugoslavia, Somalia, Rwanda, Liberia, Burundi, Afghanistan) in part as a result of the reemergence of Fourth World nations, and, will terrorism continue to develop as the increasingly common method of political discourse or is there another alternative of constructing a new international political order based on a balance between nations and states? We will explore terrorism from both the state and nation perspective and review examples of paramilitary terrorism, property terrorism, ecoterrorism, and economic terrorism. We will define terms of reference, define reigning and emerging paradigms of international relations, and culminate with an analysis of new forms of political relations between nations and between nations and states in the international political order. Special attention is paid to the growing conflicts in the United states and Canada involving Indians nations and the far right-wing, the anti-environmental movements (Wise Use Movement) and the anti-Indian movement; and other conflicts including the Maya in Chiapas, Mexico, the Chechens and the Federation of Russia, the Yanomami and Brazil, the Tibetans in their relations with China and the conflict between Hutu and Tutsi for control of the African states of Burundi and Rwanda. We will examine the strengths and weaknesses of progressive political analysis (right and left) as it relates to nations and state relations, the role of trans-state corporations and religions in nation and state conflicts, address the strengths and deficits of existing international bodies such as the United Nations, the Organization for Cooperation and Security in Europe, the International Labour Organization, and the growing role played by non-governmental organizations (NGO's) in the formulation of new international structures and domestic state and nation laws. The on-site location in a small fishing village (Yelapa, population 1,500) south of Puerto Vallarta, Mexico serves as a real-world context for discussing contemporary environmental, political and economic conflicts between indigenous peoples, the state and trans-state interests. Under the direction of Dr. Ryser participants have the opportunity to carry out research through observation and analysis in the Yelapa community. Participants may choose the opportunity to (co)author and publish their findings in the Fourth World Journal, a Center for World Indigenous Studies publication. ABOUT THE SEMINAR This Seminar is limited to 20 people, and is designed as an intensive learning and experiential practicum which is both structured and flexibly responsive to the academic and professional interests of the participants. The seminar meets for four hours, Sunday - Thursday, with afternoons spent in small-group colloquy, research, exploration, and leisure activities such as swimming, trips to waterfalls, horseback-riding, snorkeling and scuba diving. A day-long boat trip and cook-out to islands inhabited only by Booby birds offers a stunning culmination to the week. Special evening activities may include night walks and dancing at the local baile. Integrating theory with practice, this seminar proceeds from a "whole person" paradigm integrating personal experience with the subject matter. Participants have the opportunity to explore through simulation games their own nations heritage in order to understand influences on their current world view, explore issues of ethics, culture, intellectual property and natural resources development. Participants also have the opportunity to have a private interviews with Dr. Ryser regarding their own research, and career aspirations. WHERE IS THE SEMINAR LOCATED? Yelapa, a fishing village of 1500 people located on the Pacific Coast of Mexico, 17 miles south of Puerto Vallarta. It is accessible only by boat and is embraced by mountainous jungle which teems with varied plant and animal life. Away from cars and electricity, the village offers the challenge and adventure of tropical living, making the setting an integral part of the Institute's programs. Participation requires an adventurous spirit. INSTRUCTOR: Dr. Rudolph C. Ryser earned a Ph.D. in International Relations from the Union Institute. The principal architect of the discipline of Fourth World geopolitics, Dr. Ryser (Cowlitz Indian Tribe) founded the Center for World Indigenous Studies in 1984 with Grand Chief George Manuel (Shuswap Nation). He has served as negotiations advisor to resolve conflicts between indigenous governments and states in the United States, Canada, the Russian Federation, Nicaragua, Australia and Indonesia. His research focuses on a wide variety of topics including the Anti-Indian Movement in the United States and Canada, land and water rights, political sovereignty, terrorism, cultural diversity and environmental issues including nuclear waste dumping in the Fourth World. Early in his career Dr. Ryser served in a variety of public policy, research, economic development and inter- governmental relations posts including Executive Director of the National Congress of American Indians, the Small Tribes Organization of Western Washington, Special Assistant to the President of the World Council of Indigenous Peoples and Specialist on Federal Administration of Indian Affairs for the American Indian Policy Review Commission. For ten years, he participated in the proceedings of the U.N. Working Group on Indigenous Populations and served as the Rapporteur for the drafting of the International Covenant on the Rights of Indigenous Nations. He has addressed policy conferences of the Quinault Indian Nation, Lummi Indian Nation, Western Shoshone, National Aboriginal Council and Treaty Six Chiefs, and has lectured at the University of California - Berkeley and The Evergreen State College. He is the author of 4 books and more than 50 journal articles and essay contributions to anthologies. TUITION, LODGING, MEALS AND MATERIALS Housing and Food: Double occupancy accommodations are provided in beach-front hotel cabins and in private palapas (thatched-roof houses) framed by lush bougainvillea, visited by emerald-headed hummingbirds, and sun-looped iguanas. Beds, (hot) running water, showers, toilets, and pure drinking water are provided. Three meals a day offering fresh vegetarian, seafood and Mexican dishes are provided by the Institute and local restaurants. Travel: Puerto Vallarta may be reached by jet from all major cities. Airfare ranges from $350 ($US) to $700 ($US) round- trip. Fees: $1375.00 ($US) A non-refundable deposit of $150.00 is due 100 days prior to the start of the program. Full payment is due 90 days in advance. Upon receipt of your deposit you will receive a comprehensive packet containing a detailed itinerary, schedule and seminar materials. Checks payable to C.W.I.S. Tuition, course materials, housing and meals at the seminar site (single supplement $200.00 additional). [Certain educational and professional advancement expenses may be tax deductible in the United States.] SPONSORING INSTITUTION The Center for World Indigenous Studies is an Indian controlled research and education organization dedicated to the advancement of indigenous peoples' ideas and knowledge. Founded in 1984, CWIS elaborates national and international policy and through the Fourth World Institute, conducts continuing education seminars and workshops in Fourth World Geopolitics, health, history, philosophy, human ecology, and development. ____________________________________________________ For an Application or more Information contact: Center for World Indigenous Studies Fourth World Institute P.O. Box 1064 Occidental, CA 95465 U.S.A. 707-869-3137 E-mail: /////////////////////////////////////////////////////////////// John Burrows, Executive Director jburrows@halcyon.com Center For World Indigenous Studies The Quarto Mundista BBS http://www.halcyon.com/FWDP/fwdp.html FidoNet 1:352/333 360-786-9629 \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\ --------- "RE: Native Girl Bludgeoned to Death" --------- Date: Sat, 20 Jul 1996 11:16:00 PDT From: lsharman@microage-tb.com (Lynne Moss-Sharman) Subj: Native girl bludgeoned to death in Manitoba Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) NATIVE GIRL BLUDGEONED TO DEATH IN 'COWARDOUS' ACT Rossburn, Manitoba (Canadian Press) July 19, 1996 A 14 year old girl whose partially clad body was found near the fairgrounds of this west-central community was likely bludgeoned to death, police said Thursday. "It appears to be a violent struggle and she appears to have perhaps been bludgeoned to death," said RCMP Sgt. Gerry Jennings. "It's a very violent and cowardous act." AMANDA JANE COOK was last seen near the fairgrounds Saturday night, where she was attending a carnival with her family. A search with RCMP and volunteers ended Wednesday with the discovery of her body in a heavily wooded area about 500 metres west of the rural fairground. Volunteer searchers said the body was naked from the waist down. **Note: DISCOVERY OF DEAD GIRL SHOCKS COMMUNITY Rossburn, Manitoba (Canadian Press) July 18, 1996 The discovery of a dead 14 year old aboriginal girl Wednesday has left residents of a small west-central Manitoba community scared and confused. Amanda Jane Cook's body was found Wednesday morning lying in tall grass about 20 steps away from an abandoned rail track. It was about a block away from where she was last seen at a carnival Saturday night with her family. Police had previously said they didn't believe foul play was involved. Now they say they have a murder investigation on their hands. They say they have no suspects. Homicide investigators from Brandon and Manitoba are working on the case. --------- "RE: Chief Leon Shenandoah, Sr. Passes Away" --------- Date: Tue, 23 Jul 1996 10:43:21 -0400 From: mnation@axess.com Subj: Atotarho of the Six Nations Iroquois Confederacy Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Atotarho of the Six Nations Iroquois Confederacy Chief Leon Shenandoah, Sr. Passes Away The Atotarho, the firekeeper of the Six Nations Iroquois Confederacy, is considered the chiefs of chiefs. The Confederacy consists of the Mohawks, Onondagas, Cayugas, Oneidas, Senecas and Tuscaroras. Leon Shenandoah, 81 years of age, was chosen in 1969 and held the position for 28 years. He passed away on Monday July 22 at 7:20 a.m. The Great Law of Peace, the constitution of the Confederacy states: 'The Chiefs of the Six Nations Iroquois Confederacy shall be mentors of the people for all time. The Thickness of their skin shall be seven spans thick, their hearts shall be full of peace and goodwill, and their minds filled with yearning for the people of the Confederacy. With endless patience they shall carry out their duty and all their words and actions shall be marked by calm deliberation.' This is the true spirit of North America - equality, democracy, honour and respect for the power of the people. It is the duty of the chiefs of the Confederacy at this time to continue to be vigilant in protecting all Indigenous people in North America. The Atotarho will be interred at the Longhouse in Onondaga Nation Territory near Syracuse New York, and will be buried on Wednesday, July 24, 1996 at 10 a.m. He is survived by his wife, children, many grandchildren and great grandchildren. --------- "RE: Call to Minnesota Anishinabe" --------- Date: Sun, 21 Jul 1996 05:07:01 GMT From: eaglerok@northernnet.com (feather eagle-rock) Subj: Call to Action of Minn. Anishinabe Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) We have received permission from Bill Lawrence, publisher of the Native American Press/Ojibwe News, and reporters, Jeff Armstrong of Bemidji and Gary Blair of Blaine and Leech Lake activist Roxanne LaRose to post articles relating to the leadership crisis taking place in the Minnesota Chippewa Tribe. July 19, 1998 Native American Press/Ojibwe News Mobilize for next TEC meeting "The first element of sovereignty, and the last which may survive successive statutory limitations of Indian tribal power, is the power of the tribe to determine and define its own form of government. Such power includes the right to define the powers and duties of its officials, the manner of their appointment or election, the manner of their removal, the rules they are to observe in their capacity as officials, and the forms and procedures which are to attest the authoritative character of acts done in the name of the tribe." ---excerpt from Felix Cohen's handbook of Federal Indian Law. Since the tribal elections, Leech Lake Reservation residents have had the opportunity to, under authority of a new chairman, Eli Hunt, attend and speak at meetings of the Reservation Business Committee. Recent issues being discussed are the felony convictions of certain RBC members and the termination of certain top administration employees. Even though the tribal members at the RBC meetings numbered in the hundreds, and were unanimous in support of these decisions made by the new chairman, the four incumbent RBC members failed to carry out the wishes of the people they are supposed to represent and have since acted against the chairman in carrying out his promise to the people of having an honest and open government. The main problem is that tribal people cannot broaden our government or make the necessary changes unless we get rid of the present IRA tribal constitution. To do this, we must come together as a nation, with the involvement of all six reservations. In the election protest at White Earth, the Tribal Executive Committee has taken the position of supporting the incumbents of the Reservation Business Committee and not recognizing the new chairman. Also, this tribal committee has taken it upon themselves to say that only they can interpret the constitution to mean whatever they need it to mean to keep the people separated ion the six reservations. All six reservations and all tribal people who vote absentee must come together to question this Tribal Executive Committee. Where did they get full governing authority? Have the people ever amended the constitution to authorize this? Now, in fact, we not only have convicted felons acting in official capacity on our RBC's in Leech Lake and White Earth, but we also have these same convicted felons sitting on the Tribal Executive Committee, claiming only they can interpret the tribal constitution. If tribal members everywhere care anything about the future of our people and the status of our nation, resolve the convicted felons from the Tribal Executive Committee, along with the rest of the TEC members for failing to act against those convicted of crimes against the people. This Tribal Executive Committee and their attorneys with all their legal tricks of the trade have made this present constitution useless as far as protecting the rights and sovereignty of our people. In fact, the TEC is involved in a conspiracy to deny the Anishanaabe nation our inherent right to self-government. Our grandfathers signed treaties to insure these rights. This TEC/RBC, and all who aided and abetted them, must be held liable for their acts. Now is where the people of our nation can demand that the federal government uphold their "trust responsibility" and deal with these individuals. There are federal laws in place to protect our inherent rights/treaties. The federal government does have an obligation to protect our treat rights, so the TEC should be dealt with for acting beyond the scope of their authorities under the present constitution. The Tribal Executive Committee and its RBC's have been denying our inherent and treaty rights. They have violated federal laws put in place to protect these rights. Tribal members everywhere must be informed and allowed to have input into restoring our national status and developing a better government for all of us. Please, tribal people, attend the upcoming TEC meeting; our future depends on it. We must choose between rebuilding our nation or allowing the TEC to lead us into termination. The TEC and its complicity administration has not announced the date of the next meeting, which they will likely keep secret as long as possible. Call tribal administrator Gary Frazer today, and keep calling until he discloses the date of the next TEC meeting. Gary Frazer 218/335-8581; fax no. 218/335-6562 Roxeanne LaRose PO Box 604 Cass Lake, MN 56633 Bernard J. Rock, Sr. Leech Lake Pillager Band Spotted Eagle Warrior Society North Central Minnesota Native American Veterans Outreach and Resource Center +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ --------- "RE: Fond du Lac RBC Defies Constitution" --------- Date: Sat, 20 Jul 1996 23:12:39 -0500 From: eaglerok@northernnet.com (feather eagle-rock) Subj: Fond du Lac RBC defies constitution Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) We have received permission from Bill Lawrence, publisher of the Native American Press/Ojibwe News, and reporters, Jeff Armstrong of Bemidji and Gary Blair of Blaine to post articles relating to the leadership crisis taking place in the Minnesota Chippewa Tribe. July 19, 1998 Native American Press/Ojibwe News Fond du Lac RBC defies constitution to block referendum vote By Jeff Armstrong ** annotated In a move which could have repercussions throughout the six-reservation Minnesota Chippewa Tribe, Fond du Lac's Reservation Business Committee last week refused to recognize a petition to compel a reservation vote on the RBC's planned construction of a $9-15 million administration building. Submitted July 3 and signed by 269 resident eligible voters, the petition would require that any RBC expenditure of $400,000 or more first be approved by a referendum vote of the Fond du Lac members. While not disputing the fact that the number of signatures exceeds the constitutional requirement of "20% of resident voters of the reservation," the RBC denied the petition, which it claimed "would bring all activity on the Fond du Lac Reservation...to a standstill." The RBC said such a move toward democratization could jeopardize annual per-capita payments, a statement which opponents called a thinly-veiled threat. [** Fond du Lac Band is the only Minnesota Chippewa Tribe band that pays per capita payments from casino profits.] Defending the action in a July 11 letter to reservation members, the five RBC members wrote, "It is not a reasonable understanding of the Minnesota Chippewa Tribe Constitution that Article XIV would enable 269 out of over 3500 members of the Fond du Lac Band to stop the Band from operating. But Fond du Lac member Kelly Smith, who single handedly obtained the petition signatures, said the RBC is flouting the constitution in order to bar popular participation in allocating the reservation's wealth. "The more money that comes in, the more they want to keep it closed so we don't have any say in how it's spent, said the 29-year-old Smith. "Right now, five people are making the decisions for 4,000 people. I don't think five people can do that and be fair," Smith said. In fact, 269 eligible voters constitutes at least a quarter of reservation adults, 1/3 of Fond du Lac's resident voters in 1996, and more than the total number of votes that RBc incumbent Clifton Rabideaux received to claim reelection this year as representative of the largest Fond du Lac district. Chairman Sonny Peacock obtained 305 on-reservation votes this year while winning by a 2-1 margin. RBC officials could not be reached for comment, but their letter argues that a previously unknown 1995 constitutional interpretation by the MCT's Tribal Executive Committee [** chaired for many years by former White Earth Tribal Chairman Darrell 'Chip' Wadena and including as voting members, Alfred 'Tig' Pemberton, Dan Brown of Leech Lake] - apparently its ninth of that year alone - severely restricts the referendum process. Among other provision, the TEC resolution "interprets" the constitution's "enacted or proposed resolution or ordinance" to mean resolutions or ordinances... which have been finally enacted." In other words, thribal members could petition for a referendum on RBC actions only after the fact. But it does not stop there. Constitutional Interpretation #95-9 also refused to acknowledge referendum petitions on "administrative and executive power of the committe," "emergency enactments passed for the preservation of the public peace, health, and safety,' and "appropriations necessary for the expenses, maintenance, and support of the reservation governments and its institutions." Such an interpretation could be cited to thwart virtually any petition for a referendum, especially in light of the tribal governments' limitless -- and quite creative -- interpretive powers. There are no provisions for overturning constitutional interpretations, since the authority to interpret the constitution is not granted to the tribal government in that document. The TEC unilaterally assumed such power in 1980 through a constitutional interpretation which it retroactively gave itself the authority to issue. Smith said he will seek a federal injunction to stop construction on the the tribal offices. In addition, he may bring the issue to the upcoming TEC meeting. But he has no intention of appealing the ruling to Fond du Lac's tribal court "How can you win in tribal court when they fire the judge if they rule in your favor?" asked Smith. Twice in the last year, the Fond du Lac business committee ignored petitions for special RBC meetings under the reservation's by-laws, and it recently changed the bylaws to allow only the RBC to call such meetings. Smith said Fond du Lac's governing body has attempted to stifle any input from members since they voted down a 1989 referendum on an agreement with the state to accept cash payments in return for foregoing the exercise of treating hunting and fishing rights. "The only right that we got to participate, they say, is the right to vote, and people are getting more and more distrustful of the elections," said Smith. "There's a lot of crooked stuff going on here." Bernard J. Rock, Sr. Leech Lake Pillager Band Spotted Eagle Warrior Society North Central Minnesota Native American Veterans Outreach and Resource Center ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ --------- "RE: Dine' Call for Support" --------- Date: Fri, 19 Jul 1996 10:59:55 -0700 From: sdn@primenet.com (Sovereign Dine' Nation) Subj: Sovereign Dine' Nation Web page - call for support Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) [Editorial Note: Like Gary Trujillo of NativeNet, I regret there has not been more response from the Hopi. If there is to be balance there must be opportunity to see all views.] [ Due to the fact that NativeNet is not presently in a position to present both sides of this apparent conflict between Navajo (Dine') and Hopi peoples, those interested in getting the perspective of this organization are referred to the Web site referred to in this announcement, where the full (>500 line) text of this article can be found. Regular bulletins on the ongoing dispute are available at that Web site. Perhaps at some future date it will be possible to sponsor a dialogue that permits both sides to air their views on the situation.--Gary (gst@gnosys.svle.ma.us) ] SOVEREIGN DINE' NATION (SDN) ACTION ALERT AND CALL TO ACTION July 17, 1996 We are happy to announce our new Sovereign Dine' Nation (SDN) homepage. Our home page address is http://www.primenet.com/~sdn/ Our e-mail address is sdn@primenet.com You can call us at 520/522-8683 WHAT IS SDN? To strengthen our resistance, residents have united under Sovereign Dine' Nation (SDN), an organization begun years ago. Roberta Blackgoat is the Chairperson. SDN represents a loose affiliation of Big Mountain Sovereign Dine' Nation, Mosquito Springs Sovereign Dine' Nation and Cactus Valley / Red Willow Spring Sovereign Communities. Please support the Dine' resistance and read what is happening on the new SDN home page. WHAT YOU CAN DO TO HELP: August 2, 1996 is the end of the 104th Session of Congress. There are only 24 days left. The Senate Committee on Indian Affairs is currently drafting legislation to vote on passage to extend the term of the lease length portion of the proposed Accommodation Agreement from 25 years to 75 years. Then it may go to the House. This is the time that legislation is hastily drafted and voted upon without due consideration of effects cause by passage.