_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 04, ISSUE 031 O o o o o O __/_ / ) (___/ / ( (___, 3 August 1996 O o O K A N O H E D A A N I Y V W I Y A O o O Otapi'sin Atsinikiisinaakssin O ( N A T I V E A M E R I C A N N E W S ) This issue contains articles from NativeLit-L, & NATIVE-L listservers; Newsgroups:rec.arts.books.reviews,rec.arts.books,alt.books.reviews, apc.indig.canada,soc.culture.native,alt.native; UUCP & genie email Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters who share our Spirit informed about current events within the lives of those who walk the Red Road. Thanks to Don Rayment ,don.rayment@uptowne.com, Wotanging Ikche/ Kanoheda Aniyvwiya is being redistributed via a listserver. If you would like to receive Wotanging Ikche via the listserver, you can send a message to listserv@uptowne.com and include, in the body of your message "sub wotanging.ikche " Thanks to Marc Becker and David Cole issues of Wotanging Ikche/ Kanoheda Aniyvwiya are being archived at a World-Wide-Web site. - The URL is http://web.maxwell.syr.edu/nativeweb/journals/nanews 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 Indians were religious from the first moments of life. From the moment of the mother's recognition that she had conceived to the end of the child's second year of life, which was the ordinary duration of lactation, it was supposed by us that the mother's spiritual influence was supremely important." "Her attitude and secret meditations must be such as to instill into the receptive soul of the unborn child the love of the Great Mystery and a sense of connectedness with all creation. Silence and isolation are the rule of life for the expectant mother." "She wanders prayerful in the stillness of great woods or on the bosom of the untrodden prairie, and to her poetic mind the imminent birth of her child prefigures the advent of a hero -- a thought conceived in the virgin breast of primeval nature and dreamed out in a hush that is broken only by the sighing of the pine tree or the thrilling orchestra of a distant waterfall." "And when the day of days in her life dawns -- the day in which there is to be a new life, the miracle of whose making has been entrusted to her -- she seeks no human aid. She has been trained and prepared in body and mind for this, her holiest duty, ever since she can remember." "Childbirth is best met alone, where no curious embarrass her, where all nature says to her spirit: 'It's love! It's love! The fulfilling of life!' When a sacred voice comes to her out of the silence and a pair of eyes open upon her in the wilderness, she knows with joy that she has borne well her part in the great song of creation!" "Presently, she returns to the camp carrying the mysterious, the holy, the dearest bundle! She feels the endearing warmth of it and hears its soft breathing. It is still a part of herself, since both are nourished by the same mouthful, and no look of a lover could be sweeter than its deep, trusting gaze." "She continues her spiritual teaching, at first silently -- a mere pointing of the index finger to nature -- then in whispered songs, bird-like, at morning and evening. To her and to the child, the birds are real people who live very close to the Great Mystery; the murmuring trees breathe its presence; the falling waters chant its praise." "If the child should chance to be fretful, the mother raises her hand. 'Hush! Hush!', she cautions it tenderly, 'The spirits may be disturbed!' She bids it to be still and listen -- listen to the silver voice of the aspen or the clashing cymbals of the birch; and at night she points to the heavenly blazed trail through nature's galaxy of splendor to nature's God. Silence, love, reverence -- this is the trinity of first lessons, and to these she later adds generosity, courage and chastity." __ Charles Alexander Eastman (Ohiyesa), Santee +- -- -- -- -- -- -- -- -- -- -- -+ | 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! We went to a gathering this past weekend that was very much a disaster. The winds and torrential rains were challenge enough to the spirits of the dancers and vendors. Far worse was the attitude of the promoter. I am not speaking of the good woman who had taken on the task of managing the Native American Gathering that was only part of a greater spectacle, and spectacle is the word. She did everything she could to bring the rest of us comfort. I am speaking of the "event" promoter, a land developer, who had this grand plan to rake in some money from the Olympics crowd. Next to the Native gathering he had wisely placed a "kiddie land" and food court. On the other side he had arranged for a Civil War Re-enactment, complete with cannon fire. Most important to his grand scheme was a tidy little Indian Village in the midst of all this chaos that I suspect he visualized as the scene in "Dances with Wolves" of the encampment by the river. When this beautiful vision didn't spring to life, he became verbally abusive, and endeavored to add to the misery of the storms in every way possible. Two weeks before we had been at a gathering coordinated entirely by Native Americans, with blanket sales and the warm friendship of all. We did leave both with new friends, for which we give thanks. We also left the one this past weekend with a strong lesson about circles. 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 - Penticton Support for Cheslatta - Conferences and Powwows - online - Counselor Faces Nepotism Barrier - Unethical Research at Voisey's Bay - Helping Children - PBI-NAP: Barriere Lake, Ipperwash - False Patriotism Fosters Incivility - Crisis at IAIA - The Great Lie - Lubicon: Unocal vs Aboriginal Rights - Voisey Bay Roadshow - Children's Recipes - An Opportunity - Review: Tales of Burning Love - Poem: Blood Quantum - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Penticton Support for Cheslatta" --------- Date: Mon, 22 Jul 1996 10:27:34 GMT From: odonnels@ccmail.dcu.ie Subj: Penticton Band Statement of Support for Cheslatta Newsgroups: apc.indig.canada,soc.culture.native,alt.native Author: impulse@islandnet.com (Peter Ronald) Date: 12/07/96 07:21 Penticton Indian Band R.R.#2, Site 80 Comp 19 Penticton, British Columbia V2A 6J7 Tel: 604-493-0048 Fax: 604-493-2882 PRESS STATEMENT July 10, 1996 The Penticton Band is deeply angered and offended by the Provincial government's persistent efforts to flagrantly undermine and willfully violate the aboriginal rights of the people of the Cheslatta Band. The Cheslatta Band takes the position that a comprehensive, credible and mutually acceptable environmental impact study is essential and necessary to determine what will be the cumulative, present and future environmental impact of the Huckleberry mine on the water systems and wildlife within their traditional territory. Accordingly, the Cheslatta Band is not prepared to cease and desist in their efforts to oppose any further development of the Huckleberry mine property, until such time as a credible environmental impact study is agreed to and undertaken by both the mine and the appropriate Provincial and Federal government ministries. In the event that the Cheslatta Band decides it is necessary to initiate a more aggressive strategy, which reflects a campaign of "direct action tactics", to halt the construction of the Huckleberry mine project, the Penticton Indian Band would like to take this opportunity to serve notice on the Clark government that it is prepared to offer its full, complete and "unconditional" support to the people and leadership of the Cheslatta Band. The nature of the Penticton Band's involvement shall be determined by the leadership of the Cheslatta Band. It must be clearly understood that we are fully prepared to undertake whatever actions are necessary to assist the Cheslatta people in their struggle to effectively protect their aboriginal rights and the environment within their homeland. The Cheslatta people are not alone!! We are committed to stand on the front lines alongside our relatives to the north. We shall not stand idly by and allow the arrogant hypocrisy of the Clark government to go unchallenged. ----- Peter Ronald impulse@islandnet.com Vox: 604.361-2610 Fax: 604-361-3682 --------- "RE: Counselor Faces Nepotism Barrier" --------- Date: Sat, 27 Jul 1996 09:05:40 +0000 From: Cherokee Observer Subj: FYI: Prospective tribal counselor faces nepotism barrier Newsgroups: alt.native,soc.culture.native The following article was published July 26, 1996 in the Muskogee Daily Phoenix. It was written by Phoenix staff writer . "TAHLEQUAH-Tina Glory won preliminary approval Thursday from the Cherokee Nation Tribal Council's Rules Committee to fill a vacancy on the council created by the death of her husband, Mige. But Councilor Barbara Starr Scott and others are contesting her appointment because of tribal nepotism rules. The appointment must be ratified by the full council in its August meeting. Glory's daughter, Tina Glory Jordan, is the tribe's district judge and the attorney for the tribe's Arkansas Riverbed Authority. The Cherokee Nation Constitution prohibits children of a council member from being employed "in any capacity" by the tribe. Tina Glory Jordan works with the tribe through contracts, Tribal attorney Jim Wilcoxen told the Rules Committee Thursday night that, in his opinion, the employment contracts do not make her a tribal employee. Starr Scott, of Jay, asked that Wilcoxen give her that opinion in writing today so she could present it to the tribe's highest court, the Cherokee Nation Judicial Appeals Tribunal, for a final determination. Tina Glory received the needed seven majority votes when the 13 councilors attending the meeting voted by secret ballot. Wilcoxen had recommended the vote be taken on secret ballot. Minutes earlier, the committee voted 7-6 to take a secret ballot on Tina Glory's appointment. David Cornsilk, editor of the Cherokee Observer newspaper, had questioned by what authority the council members planned to vote by secret ballot. Mige Glory had represented the Tahlequah District, and his replacement also must be from that district. Before he died in May from cancer, he had requested and received the commitment of 10 council members to appoint his wife to the council in his place, Councilor Bill Baker of Tahlequah said. Starr Scott said she opposes conducting the tribe's business in private but voted for the secret ballot in this instance hoping that it would help some councilors vote their conscience instead of keeping that pledge. She said she believes the only reason council members' children are given contracts is to skirt the law that prevents them from being hired as regular employees. It's the same thing, she said. Tina Glory Jordan presents the district court budget to the Cherokee Nation council, and if budgets have to be cut, it would be tough for Glory to vote on whether to cut her own child's funding, Starr Scott said. Jess Bryant, whose sister is a tribal employee, withdrew his name from nomination for the vacant council seat Thursday night. He told the committee: "I think it's time we started obeying the intent and spirit of the law, if not the actual wording. We have been trying to skirt or circumvent the law with technicalities far too long, and it's time to do something about it now. The elected offices of chief, deputy chief and the council should be above reproach. They should set the example instead of always having to defend their actions with the technicalities in the law." His statement prompted loud applause from more than 50 Cherokee attending the committee meeting. Wilcoxen agreed with Starr Scott that a written opinion from the tribunal "should resolve the [nepotism issue] once and for all." Tina Glory did not address the issue, but said she would do her best. After the meeting, Baker praised Tina Glory's abilities and said: "I thinks we done good." Andy Dreadfulwater of Tahlequah, a tribal employee, said after the meeting that the Cherokee Constitution gives the council authority to select a council replacement. "But that strikes at the foundation of democracy by disallowing tribal members to have input in the selection of our representatives," Dreadfulwater said. " I would have like to have seen a special election." He said he favors an amendment to the Cherokee constitution to provide for special elections in such instances. Meanwhile, Tina Glory will have to pick up the support of one more councilor before the August council meeting in order for her appointment to be ratified. She will need the support of eight of the 14 council members. One council member, Don Crittendon of Tahlequah, left Thursday's meeting before the vote because he thought the committee planned to vote only on the procedure to fill the vacancy. Starr Scott said she expects the Tribunal to rule on the nepotism issue before the August meeting. Posted Courtesy of: THE CHEROKEE OBSERVER, your only independent Cherokee newspaper. Cherokees--Keep in touch with what's going on--SUBSCRIBE TODAY. --------- "RE: Helping Children" --------- Date: Mon, 29 Jul 1996 19:02:42 -0400 From: WoodOwl@aol.com Subj: Walking the walk, and helping children ++++++++ Walking the walk, and helping children ++++++++ John Sun Eagle and his wife Sharon (Gentle Wind) live on the Mattaponi Indian Reservation in King William County, Virginia, where they try their best to follow a traditional path, a path not always understood by the other (mostly Baptist) residents of the reservation. Although they have no telephone or regular source of income, their small house, built with the help of volunteers, is a gathering place for people seeking spiritual help, good company, or an atmosphere of peace. One of the projects John and Sharon have taken on to help the People is the organization of an informal "adopt-a-reservation-child" program, in which sponsors make an annual commitment to support one child on the Pine Ridge Reservation with letters, clothing, birthday and holiday presents, school supplies and friendship. They are always in need of sponsors as well as general support for this project. If you would be interested in joining or supporting this program, you can contact John and Sharon Sun Eagle at Route 2, Box 624, Mattaponi Indian Reservation, West Point, VA 23181. Please enclose a stamped self-addressed envelope if you want the name and address of a child, along with information on what to do regarding your "adoption". If you prefer to make direct donations of new clothes or school supplies to the children, parcels and letters may be sent to the following addresses: Rebecca Jumping Eagle P.O. Box 42 Manderson, SD, 57756 605-867-1939 Rebecca is the matriarch of a large clan, and has over 60 grandchildren and great-grandchildren. She makes star quilts, and can always use sewing supplies or good quality cotton cloth (like sheets), especially in solid colors and calicos. Roberta Spencer P.O. Box 86 Manderson, SD 57756 Roberta is Rebecca's daughter and has a large family. Leroy and Alpha Looks Twice P.O. Box 154 Manderson, SD 57756 Leroy is married to one of Rebecca's many descendants. He is a traditional medicine man, and he suffers from kidney failure as a result of diabetes. Recently John and Sharon sent their own car to Leroy and Alpha so that they would have transportation for Leroy's dialysis. School starts the third or fourth week of August in the districts of Pine Ridge where these children live. Right now the children can use warm clothes, especially new outfits for the beginning of school, shoes, gloves and hats. They also need school supplies, like paper, pens and notebooks. If you want an answer from one of the above folks, or from one of the children, be sure to send a stamped self-addressed envelope. Thanks for anything you can do to help. WoodOwl@aol.com (Deanna) --------- "RE: False Patriotism Fosters Incivility" --------- Date: Mon, 29 Jul 1996 21:06:47 -0400 From: XXXRoberto@aol.com Subj: False Patriotism Fosters Incivility UUCP email Chronicle Features, San Francisco LATINO SPECTRUM by Roberto Rodriguez & Patrisia Gonzales False Patriotism Fosters Incivility When we attend spiritual ceremonies presided over by Native American elders, we never hear a word of hate. The elders pray for a better world, thank the Creator for all the good in life and apologize to Mother Earth for what we are all doing to her. It is also what one hears, or used to hear, in churches, synagogues, temples and mosques. When we leave this circle and step into the political realm, we also look to leaders who speak with wisdom, work toward solutions and walk with compassion. Instead, we generally find pols who like to blame our society's problems on the most vulnerable. We used to hear this only during election years, yet, because of incessant campaigning, it now permeates our everyday life. In a nation that cherishes the division between church and state, we nonetheless long for political leaders with a moral and spiritual center-- yet we settle for elected officials whose infectious opportunistic practices have spread in all directions, creating an uncivil society. We are thinking about this subject in the aftermath of the Fourth of July when we were personally bombarded by a nasty pseudo-patriotism. We received a rash of anonymous hate letters. One of them said: "If you do not like White America, our culture, our language, I ask, why do you choose to stay?" We stay because we belong here. Another letter writer stated: "We love our country, leave us alone." We love it too--leave us alone. Still another one read: "I have never known of any Hispanics who have bowed their heads in silence and say a little prayer for all the soldiers who lost their lives protecting our country in order that the Hispanics have a better life." Perhaps that individual has never been inside of a Mexican American or Puerto Rican home; has never seen the countless medals and photos of sons in uniform and has never heard the countless prayers for their dead soldier sons. In one Texas border community, in discussions in the media, the question of patriotism was gauged in terms of how many households were flying Old Glory as opposed to how many voted in the previous election (about 5 percent), or how many people participate in volunteer organizations. Additionally, a couple of nationally syndicated columnists decried the increase in new citizens and called for rules to make naturalization more difficult and create greater distinctions between citizens and noncitizens. Incidentally, most of those new citizens are brown and had been previously condemned for not being citizens. One columnist decried the flying of Mexican flags during a protest two years ago, calling it a "violation of basic respect and protocol" and "an assault on the democratic process in America." The most patriotic thing people can do in the United States is to fight for their rights. And the right to protest--in whatever manner dissenters choose--is guaranteed, both by the Constitution and the Bill of Rights. That is the democratic process in America. The other columnist called for a new "Americanization" movement. We wondered whether it will again include Mexican Americans, Native Americans and Puerto Ricans--whose cultures predate "American culture." In this climate, people speak of God and patriotism, but speak like no one we have ever prayed with, or that we have seen behind a pulpit. They wrap themselves in the flag, invoke love of country, and call for keeping the brown hordes out and the black hordes in (prison). Then they sing "God Bless America." "America-love it or leave it." That's not a '60s slogan but what our communities are subjected to on a daily basis today. It dismays us that this hate is masked in patriotism and that this pseudo-Americanism is being defined in its most narrow and superficial forms. Recently, we have observed people rudely condemn mariachi music, ballet folklorico dancing, bilingual education and speaking Spanish in public as unpatriotic. Ultimately, all this can be traced back to politicians, both Democrats and Republicans alike. It is they who pick on "Jose" and who assure us that kicking little brown children out of schools will solve all of America's problems. This is best illustrated by the current flap regarding the recent Democratic and Republican campaign ads, which make Willie Hortons out of Mexican immigrants. For those who believe that protest is unAmerican, then indeed, we must be living in the wrong America. But we don't condemn them. We pray for them. (Copyright Chronicle Features, 1996) --------- "RE: The Great Lie" --------- Date: Tue, 23 Jul 96 18:50:38 EST From: "Glen WELKER" Subj: The Great Lie (fwd) UUCP email ftp://ftp.halcyon.com/pub/FWDP/International/greatlie.txt STATES, INDIGENOUS NATIONS, AND THE GREAT LIE by Rudolph C. Ryser (c) 1994 Center for World Indigenous Studies (c) 1994 The Fourth World Documentation Project (Re-edited from the originally published, "Nation-States, Indigenous Nations, and the Great Lie" (c) 1986 CWIS) In this paper I will analyze the relationship of selected indigenous nations in various parts of the world to the governments of the countries in which they are found. I have selected for analysis the United States, Canada, Chile, and Nicaragua. These countries have been selected for three reasons. One, the policies of these states towards indigenous nations have all been drawn from the American governmental experience. Two, these indigenous populations share common political, economic, and social aspirations. Three, they all illustrate relationships that have resulted from what I call 'the great lie.' In my opinion, nowhere does a MODEL OF RELATIONS exist between indigenous populations and states that is acceptable to indigenous peoples. There are, however, hundreds of examples of state and indigenous-nation relations where the dominant political and economic interests practice deception aimed at the elimination of indigenous nations. It is my intent to answer three questions in this paper: What is the great lie? How has the great lie been used by states to control and then eliminate indigenous nations? Finally, what are the alternatives available to indigenous nations if they are to avoid ultimate and final destruction by states? Indian nations are made up of peoples who are the descendants of the original landlords of territories occupied for thousands of years. These Indian nations are the successor nations to great civilizations that dominated the world for thousands of years. By contrast, the states within which these indigenous people are found today are political organizations that have come into existence only in the last two-hundred-year period. By various means they have sought to expand their influence throughout the indigenous nations, surrounding indigenous peoples and establishing colonial regimes designed to confiscate indigenous lands and natural resources while suppressing and exterminating the political identity of whole indigenous nations. The contemporary reality is that indigenous nations do continue to exist, though greatly weakened, while the states have grown larger, more powerful, and more threatening to the indigenous nations. The states of Canada, the United States, Nicaragua, and Chile have come to dominate and repress indigenous nations principally by means of what I call 'the great lie.' Though each of the states began its existence as a politically and economically weak group of people with only a small foothold on the territory, the people of these fledgling states used their weakness to gain help and support from the more powerful indigenous nations. Indigenous nations permitted the small and helpless states to organize governments and even to increase their populations by allowing increased entry of political and economic refugees from other nations and states in Europe. During this process the great lie began to have importance as a political and economic tool for the new states occupying indigenous territories. As a means to gain greater concessions and aid from indigenous nations, the new European states began the selective process of convincing indigenous peoples that it is the destiny of European states to govern, control, and exploit the indigenous peoples, lands, and resources. The European states, so they argued, had the right to govern the world because they were superior beings. Indigenous peoples, on the other hand, were primitive, savage, and incompetent. Indigenous peoples should be treated as non-humans. The theory was that if enough indigenous people could be convinced of their own incompetence and that their own political, economic, and cultural systems were evil, then they would reject their own indigenous nations. Once indigenous people rejected their own values and systems, they could then be drawn into the European states and be effectively controlled. The new European states have worked diligently to wipe out indigenous history and intellectual thought and replace these with European history and intellectual thought. The great lie is simply this: IF INDIGENOUS PEOPLES WILL ONLY REJECT THEIR OWN HISTORY, INTELLECTUAL DEVELOPMENT, LANGUAGE, AND CULTURE AND REPLACE THESE THINGS WITH EUROPEAN VALUES AND IDEALS, THEN INDIGENOUS PEOPLE WILL SURVIVE. It is from this twisted thinking that European states have convinced millions of indigenous people all over the world to surrender their freedom and accept subjugation as a way of life. Nowhere in the world has the great lie had a greater success than in the United States. After many years of writing treaties and forcing indigenous nations to agree to their contents, the United States government would systematically violate those same agreements. To excuse these violations, the United States would tell the indigenous nations that, since they were incapable of understanding the agreements in the first place, the United States would use its OWN system of justice to find a remedy for treaty conflicts - not international law or the laws of indigenous nations. Since 1831 the United States has been adjudicating disputes between itself and indigenous nations. History has demonstrated that the more dependent indigenous nations become upon American legal and political institutions, the more they experience erosion of their own governmental powers, territorial and natural resource rights, and cultural development. The United States did not stop at simply asserting its superiority over indigenous nations through its legal system. After 1871, when the United States unilaterally declared its intention to cease treaty-making with indigenous nations, it imposed a new concept on its relations with indigenous peoples. It asserted that the Congress of the United States would exert PLENARY POWER over all matters involving indigenous nations. In more direct terms, the American government declared that it would exercise absolute and unlimited political power over the internal and external affairs of indigenous nations. The United States installed a legislative dictatorship over the affairs of indigenous peoples within the newly established United States boundaries. In fact, the United States government declared indigenous governments illegal and asserted that such governments would be forcibly suppressed. Indian nations would be cut off from the world family of nations. In 1934 the U.S. Congress enacted a law called the Indian Reorganization Act, designed effectively to replace any vestige of the original indigenous governments with governments to be designed and implemented by the United States itself. These governments would be recognized by Congress as the legitimate governments over indigenous territories. The constitutions for the American-made indigenous governments placed all of the political authority of government under the control of an appointed bureaucrat, the secretary of the Interior, and the legislative power in the U.S. Congress. These tribal governments were granted limited powers to enact laws, but they were granted substantial powers to regulate and control tribal people on behalf of the United States. In a very real way, these tribal governments became direct extensions of the United States government, operating under U.S. laws and policies. These tribal governments in effect became colonial governments. The rules under which these colonial tribal governments operated ensured U. S. access to and control over indigenous peoples, lands, and natural resources. Indigenous political leaders did not at first agree to the U.S.- sponsored colonial government system. Indeed, many indigenous political leaders actively opposed U.S. intervention in indigenous political and legal affairs. Many of these leaders were able to convince their own peoples not to accept the U.S.-designed tribal government system. Yet other political leaders within indigenous nations accepted money, guarantees of political power, and other gifts from the United States in exchange for their support of the colonial tribal government system. While many indigenous nations retained their own government systems, a greater number did accept U.S. government authority. Now, forty-seven years later, many indigenous political leaders are questioning the wisdom of accepting U.S.-sponsored Indian governments. Indeed, many indigenous nations have discovered that under this system the rights and interests of indigenous peoples have been overwhelmingly subordinated to the interests of the United States. Tribal economies, political structures, and cultural systems have been eroded or destroyed. Indigenous peoples in the United States have become refugees in their own land. They have become hostages to the American legal and political system. Indigenous law and political development is being vigorously suppressed. The timber, oil, coal, uranium, water, and land belonging to the indigenous nations are being used by the United States to benefit that country's goals and aspirations, while the invented tribal government system is being used against indigenous peoples to deny them the sole use of their own property. An American-invented educational system is being forced on indigenous populations to ensure that succeeding generations of indigenous people will have completely forgotten the existence of indigenous nations. Indigenous children are being taught that George Washington was the founding father of their nation. They are being told that their nation is the United States and that the American political system was created to give freedom to the oppressed. They are being told that America is a beacon of freedom for all peoples. What they are not being told, however, is that the United States has sought to destroy their homeland, their history, their language, and their culture, as well as their freedom. Deception through the great lie has permitted the United States, once a weak and defenseless state, to become the dominant political and economic force throughout the Western Hemisphere. With their economies decimated, their governments in shambles, and their peoples in poverty, the indigenous nations now look to the United States government for help and for sustenance. The United States and its corporations say only, 'Give us your land, your minerals, your petroleum, and your water, and we will give you your freedom.' This may seem a harsh indictment of the United States, but let me remind you that if you ask about the present condition of indigenous peoples in the United States and try to explain how that condition came to be, you must conclude that it resulted from the actions of traitors among indigenous peoples, or from the actions of deceitful Europeans, or from the actions of both. I subscribe to the view that indigenous nations have been deceived by the Europeans with the help of indigenous traitors who gave their loyalty to the United States and turned against the indigenous nations. In many ways, the situation in Canada resembles the stage of political development in the United States during the latter nineteenth century and the early twentieth century. Both the state of Canada and the state of the United States were born of the same mother. The United States gained release from its mother over two hundred years ago. Canada has just recently severed the umbilical cord, called the British North America Act, by which it was tied to its mother. Like the United States, Canada wants to become a full-grown power able to act on its own without following the rules set down by the mother. Unlike the United States, Canada had to wait a long time before asking the royal mother if it could leave home and grow up. Everything Canada knows about conducting relations with indigenous nations it learned either from its mother or from its bigger brother, the United States. Just as the United States made agreements and broke them with indigenous nations, so has Canada. Just as the United States created a legislative dictatorship over indigenous nations, so has Canada. Now Canada is at a crossroad. Belatedly separated from the mother, it views the indigenous nations as an obstacle. Canada cannot claim to be an independent country unless it exercises full control over the territory within its boundaries - over, that is, all of the people, all of their land, and all of the natural resources. The indigenous nations in Canada have learned from the mistakes of their brothers to the south and they are not prepared to give Canada control over their people, lands, and natural resources. To remedy this problem, the Canadian government is now seeking to follow the example of its brother in the south by promoting the parliamentary enactment of an Indian-government act. This act is, for all practical purposes, a direct copy of the U.S. Indian Reorganization Act. In fact, the Canadian government has consulted extensively with U.S. officials over the years to learn about the model policies and approaches that Americans used so successfully in subjugating their indigenous governments. While Canada's administrative structure is somewhat different from that of the United States, it has worked to accomplish the same goals: the elimination of indigenous nations and the substitution of Canadian- European values for indigenous values. Assimilation of indigenous populations is the essential goal. Canada will be able to achieve its goal if Canadian officials can convince the indigenous people to believe the great lie. Paradoxically, the effort to assimilate indigenous peoples politically in Canada constitutes a tacit recognition by Canada that indigenous nations are wholly outside of the Canadian federal system. Canadian officials know that 64 per cent of the territory known as Canada belongs to the indigenous nations and not to Canada. These are unceded territories. Canada cannot exercise full national dominion without controlling indigenous people, their lands, and their resources. So what they offer in exchange is recognition of Indian governments in the Constitution and in the laws. Just as the United States instituted Indian governments for its own ends, Canada is now proposing to institute such governments. Just as the United States sought to gain control over indigenous lands, resources, and people, Canada is now seeking such control. Canada has already worked to implement the great lie by telling indigenous peoples that the Canadian Constitution can and will protect indigenous nations and prevent further erosion of aboriginal rights. But Canadian officials offer indigenous peoples no control or political power in Canada's government. Indeed, indigenous leaders must understand unequivocally that Canada cannot permit their nations to continue to exist. For, as long as they exist, they will always be a threat to Canada's sovereignty and its political integrity as a state. The Canadian government has, time and time again, officially denied that the nations of Canada, the indigenous nations, have original claim to the vast territories that are called Canada. They have denied that the first nations have a political identity separate from that federation called Canada. Canada insists on claiming political and economic rights within indigenous territories. To admit that such rights do not exist would create a situation in which it could be argued that Canada has only an administrative responsibility towards indigenous nations. So Canada's solution is to institute the great lie. 'We will help you, brothers. Come and join us and you can be yourselves.' But look at what happened in North America to the south. Many of the brothers are not a part of the family anymore. They are part of America. In Nicaragua, we have a very similar situation. There are three indigenous tribes in Nicaragua, the Miskito, the Rama, and the Sumu. They occupy the eastern half of the country, where they make up the majority population. Under the Somoza regime, they were told that they must 'Be Nicaraguans, not Miskitos, not Ramas, not Sumus. You must be Nicaraguans, and if you are not to be Nicaraguans, then you will be dead.' Many of the people in those tribes revolted in 1978 against the Somoza regime, even though it was sustained in power by the United States and other Western powers. It was a revolution instituted by the indigenous people against an oppressive regime. The Sandinista National Liberation Front (FSLN), Hispanic descendants. not indigenous people, who were the religious and labour leaders in Nicaragua, said, 'We will take the lead and we will save you from this madman Somoza.' So they took up the revolution against Somoza and they won in 1979, and everyone was proud, for now they were done with the oppression. The Miskitos, the Ramas, and the Sumus believed that they would now have an opportunity to have their own land and their own nations once again. But not long after the Sandinistas assumed leadership and control of Nicaragua, they went to the indigenous peoples and said, 'You are Nicaraguans. You are not Miskitos, you are not Ramas, you are not Sumus. If you are not Nicaraguans, you are dead.' The Sandinistas offered to the Miskitos, Ramas, and Sumus a role in the new government. An organization called MISURASATA was formed to represent the more than 185,000 Indians. 'We will give you a government as a part of our government, and we will even permit you to have a representative in our government,' the Sandinistas said. They then went ahead and selected a person to represent the indigenous people in the parliament of the Sandinistas. So, where is the indigenous nation now? In February 1981, thirty-three leaders of MISURASATA were arrested. Security forces charged that the Indians were preparing a separatist movement. The Indians want to protect their territories from exploitation, and the Sandinistas want to extract minerals and metals from Indian soils. You see, the revolution to produce an indigenous nation must continue. The same controversy exists there as exists in Canada, as exists in the United States and everywhere where states and indigenous nations collide. The central issue remains: Are the goals of states the same as those of indigenous nations? All we can conclude by looking through history is no, they are not. Indigenous nations and states can coexist, but if indigenous nations become part of a state as subordinate peoples, then indigenous nations will disappear. The states' urge to exploit indigenous peoples and their resources is overpowering. In Chile, the situation is exactly the same. The new government of Pinochet advised the Mapuche people who had occupied the territory for thousands of years, 'You must move from that territory because there is copper and tin under your ground.' The Pinochet government urged the Mapuche to become full Chilean citizens and exercise their 'equal' rights. When they would not move, the Pinochet government enacted a law that says the government has the right to take the land. All they require is that one person, not necessarily a Mapuche but one person within the indigenous territory, say: 'Yes, you can have my land.' and then the government has the authority to take it all. And so they have. One hundred indigenous communities in the last year have been devastated. Their land has been opened up for mining copper, coal, zinc, nickel, and tin to advance the interests of Chile, to advance the interests of other peoples, but not to advance the interests of the Mapuche. Even their own land cannot benefit them now. The Mapuche have never played a role in the Chilean government - they are not a part of Chile. The proclaimed superiority of the state has, in each of our examples, been used to justify the dislocation and exploitation of indigenous nations. The 'laws of nations' have been subverted by domestic rationalizations to deny whole peoples their basic rights as human beings. The myth of superiority has been used to enrich colonial populations and impoverish indigenous peoples. The patterns of oppression are essentially the same. Indigenous nations in all of our examples have been surrounded by invading peoples leaving only tiny enclaves for indigenous homelands. Each indigenous nation seeks to secure its homeland against further invasion. Each indigenous nation is denied its right to exercise its distinct political powers. The objective of each state is the same: elimination of the indigenous population as a distinct nation and the exploitation of indigenous people, lands, and resources for the benefit of the state. What can be done? The answer is simple, and perhaps that is why it is so difficult. As our elders have said over and over again, through the centuries: 'Hold on to the nation of people. Defend the nation of people against all enemies. Assert your own government; you don't have to ask for a government. You have a government. If you have no government, you have no people; then there is nothing even to argue about.' All over the world today there are indigenous populations that carry out governmental activities as separate and distinct peoples, but too many feel they must ask the state to give them the power to govern themselves. The only power that exists for any people, whether it is the United States or Canada, Shuswap or Blackfoot, Miskito or Mapuche, any nation, lies in the decision of the people to take the initiative, to conjure up the strength, to assert their nationhood to the rest of the world and say, 'We are here and we do not plan to disappear. Our power comes from within and from our access to the Great Spirit.' With those two things, the indigenous nation can survive. It cannot survive by asking someone else to allow it to exist. The great lie must be rejected and replaced by a renewed dynamic among indigenous peoples. The indigenous nations are ancient in their origins - they are the seed of humankind. They must resume their role among the family of nations to reassert the balanced values that have ensured human survival on this planet. --------- "RE: Voisey Bay Roadshow" --------- Date: 96-07-25 19:30:40 EDT From: 75361.1143@CompuServe.COM (Ann Stewart) Subj: Voisey Bay Roadshow UUCP email Voisey Bay, Labrador, is currently the scene of intense mining exploration, where it is believed that the world's largest nickel deposits can be found in the homeland of the Innu people. Once again, we will witness Canadian and American corporations and governments exploit the environment to the detriment of native people? The area in question is home to caribou and a major nesting ground for Atlantic raptors and migratory waterfowl. Cultural Survival will sponsor an illustrated lecture by the Friends of Nitassinan. I'd appreciate it if you could spread the word. "The Voisey Bay Roadshow" Thursday, 1 August 4pm Peabody Museum (about a five-minute walk from the Harvard Square T stop) 11 Divinity Avenue, room 114 For more information: call Amy (617-441-5404) at Cultural Survival in Cambridge. Regards, Ann Stewart Stewartship 75361.1143@compuserve.com --------- "RE: Children's Recipes" --------- Date: Mon, 29 Jul 1996 17:47:51 -0400 From: Carmel Vivier Subj: Recipes Mailing List: NATFOOD-L I'm looking for *authentic native* recipes that children ages 6-12 would be able to make. I would also like to get background stories to go with the recipes. For example, a recipe for bannock might include ways to prepare it over an open fire, or in the oven. It might include adding berries to it and the stories might include how our people used this recipe in the past and how they use it present day. Anyone who answers this e-mail will be given full credit (so please include your name, e-mail address and what band/tribe you are from). I hope to prepare a booklet of these type of recipes that we can use in on-reserve schools to foster an appreciation for our culture and our way of life. Mii gwech, Carmel Vivier <*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*> Carmel Vivier Saw-Whet Communications Inc., http://www.saw-whet.ca/ ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Coordinator/Webmaster NativeWeb Electronic Store http://web.maxwell.syr.edu/nativeweb/e-store/e-store.html <*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*>-<*> --------- "RE: An Opportunity" --------- Date: Wed, 31 Jul 1996 06:55:06 -0700 From: meyna@ix.netcom.com (Julia White) Subj: An Opportunity UUCP email I am involved in a venture with 2 others called The Vision Tree. The Vision Tree is a showcase for those artisans and businesses that create from the heart and the spirit. It is a members only network, and all benefits of a membership are explained on the site: http://www.boondock.com/visiontree As you can clearly see, a year of exposure on The Vision Tree is far less than a single weekend at a Pow Wow! We will have a Native American section at Vision Tree, and I am searching for the very best from all our Nations. In particular, I am interested in contacting those individuals who create limited edition work; one-of-a-kind; historic replicas and reproductions; everything from war clubs to clothing -- accurate and authentic representations of The People. Under ordinary circumstances, most would never have the opportunity that showing their skills on the WWW would give them. As you will notice, it is not even necessary to have a computer in order to take full advantage of The Vision Tree. Also, I'm interested in galleries, museums, exclusive shops and other Native owned businesses who represent such artisans, and who deal in their work for the business wing at The Vision Tree. This will bring their endeavors to the attention of millions around the world who would never have otherwise been aware of their existence. This is a wonderful opportunity for our gifted people, and I hope that some will step forward to take advantage of it. Julia White Meyna@ix.netcom.com --------- "RE: Review: Tales of Burning Love" --------- Date: 25 Jul 1996 20:44:23 GMT From: brock@ucsub.Colorado.EDU (Steve Brock) Subj: Review of Tales of Burning Love by Louise Erdrich (fiction) Newsgroups: rec.arts.books.reviews,rec.arts.books, alt.books.reviews, alt.native TALES OF BURNING LOVE by Louise Erdrich. HarperCollins, 10 E. 53rd St., N.Y., NY 10022-5299, (800) 242-7737, FAX: (800) 822-4090. The HarperCollins home page is at http://www.harpercollins.com. 460 pp., $25.00 cloth. 0-06-017605-9 Reviewed by Steve Brock The black air in the car seemed to vibrate now, cold and sugary with anger, with delicious feelings they all harbored and saved in private. The initial moment of the argument was to them all like the first cut into the crust of a perfect pie. The knife went in, the filling oozed up over the metal, rich and dark. Each muttered to the woman she hated most in the car, who answered at a slightly tougher pitch. As I read Erdrich's new novel (her fifth) on my vacation to the Pacific Northwest, people would look at the title, look at me, and roll their eyes. "A guy who reads romances," they'd think. "How repulsive." And, I'll have to admit, I did my own contributing to their distaste, taking three weeks to finish it. No matter what was on the cover, though, I had to read the book, as I've been an Erdrich fan since "Love Medicine," her first novel, won the National Book Critic's Circle Award in 1985. "Tales of Burning Love," told in roughly two parts, begins by relating the circumstances of the five marriages of Jack Mauser, a destructive builder, who blunders through life as well as wife. On a drunken binge, Mauser sets his house on fire and can't escape. The charred belt buckle he's never without is found in the ashes, and four of his ex-wives (the first one died) get together after his funeral, go for a drive, and become snowbound in their car as a North Dakota blizzard threatens to turn it into an icy tomb. To keep their bodies warm (and, presumably, their blood running hot), they each relate a story about their past with Jack. But while there's an abundance of deeply felt and believable emotion running through the book, many of the plot devices in "Tales" border on the doubtful, with a romp in a convent, Jack's ashes stored in an empty box of chocolates, a four-way catfight (even though two of the ex-wives have become lovers), peripheral characters from previous novels (the book begins with a male perspective of the same scene that begins "Love Medicine"), and bottles of Jose Cuervo tequila with agave worms in them. At the same time, though, Erdrich seems to have had fun writing this, and her obvious pleasure was what kept bringing me back. Her comic voice is intense and comes through in unexpected places (especially when Jack speaks through a sacred statue to a 108-year-old nun, only to have the artifact fall on him later in the book), and her incendiary prose will melt even the iciest heart. So suspend the belief a bit more than usual, don't be embarrassed about the title, and enjoy the story. Grade: A-. Also by Erdrich: Novels: "Love Medicine" (1984), "The Beet Queen" (1986), "Tracks" (1989), "The Bingo Palace" (1994), "The Crown of Columbus" (with Michael Dorris, 1992), Poetry: "Jacklight" (1984), "Baptism of Desire" (1989), Nonfiction: "The Blue Jay's Dance: A Birth Year" (1995), Children's Books: "Grandmother's Pigeon" (1996). ----------------------------------------------------------------- Steve Brock Copyright c1996 Book Reviews on the Internet 2323 Mapleton Reviews are Boulder, CO 80304 available for (303) 786-7375 syndication brock@ucsub.colorado.edu http://ucsub.colorado.edu/~brock E-mail for Member: National Book Critic's Circle more info. ----------------------------------------------------------------- --------- "RE: Poem: Blood Quantum" --------- Date: 14 Jun 1996 09:11:31 -0700 From: "Cindi Page" Subj: Blood Quantum UUCP email I ask you for nothing No money, no land I am a Mohawk By birth, not by plan I am the one the old ones talked about You may not recognize me I am a Mohawk Of that I have no doubt It was all kept a secret At the time of my birth I am a Mohawk A child of the earth For the sins of the past I cast no blame I am a Mohawk I feel no shame Though not a full blood A mixed blood, a part I am a Mohawk Their blood runs through my heart No label fits me I do not resent I am a Mohawk One hundred per cent Cindi Page 6/7/96 --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 96/07/24 00:05 From: Debra F. Sanders (dfsanders@genie.geis.com) Subj: Verse: Hawai'ian Book of Days genie email A HAWAIIAN BOOK OF DAYS, week of August 4-10 AUKAKE (August) (Mahoe-mua) 4 To hear the bright laughter of even one child's joy is to hear the world. 5 Through music, we are most nearly ourselves. 6 Your spirit will lead you to those you were meant to know. 7 Take time to look at clouds and sunsets and the beauty of nature. 8 Make your mind a quiet place of peace and solitude. 9 No truth is ever absolute. 10 The orchid embodies the perfection of diversity. (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, 1 August 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: 28 Jul 96 22:07:46 EST From: jbrack@reddesert.jammys.net (John Brack) Subj: 2nd Annual Algonquin Park Pow Wow 2nd Annual Algonquin Park Pow Wow (Aug. 9-11, '96) Everyone Welcome! Pog Lake Campgrounds, Kilometre 37, Hwy. 60, Algonquin Provincial Park, Ontario, Canada Friday, August 9 to Sunday, August 11, 1996 Pow Wow Theme: "Honoring Our Ancestors" Host Drum: Medicine Sky Singers M.C.: Jim Johnson *Native Crafts and Native Foods Available* Grand Entry: Noon, Saturday, August 10, 1996 For information, please call Bob at (613)637-2172 Vendor Space Limited Sponsored by the Algonquins of Whitney and Area in co-operation with the Ministry of Natural Resources. Note: Camping area supplied for vendors on site. Need Licence no. & make of vehicle for park pass. Prefer vendor space be paid in advance, but not a requirement. Cost:$50.00 for the weekend. Food Vending reserved for Algonquins of Whitney and area. For further information, you may contact the following and hope to see you there. Bob Lavalley Bob Craftchick Box 156 Whitney, Ontario Whitney, Ontario Canada K0J 2M0 Canada K2J 2M0 Tel.:(613)637-2172 Tel.:(613)637-2830/5513 Fax :(613)637-5529 No Alcohol * No Drugs * No Pets John Brack (BEAR) Ottawa, Ontario, Canada Tel.:1-(613)-526-2482 ------------------------------------------------ Date: Mon, 29 Jul 1996 12:02:38 -0500 From: feather eagle-rock Subj: MINNESOTA CHIPPEWA TRIBE SUMMIT NEWS RELEASE BY NO. CNTRAL. MINN. N.A. VETS OUTREACH & RESOURCE CNTER MINNESOTA CHIPPEWA TRIBE SUMMIT SATURDAY, AUGUST 3, 1996 TIME WILL BE ANNOUNCED at MASH-KA-WISEN POW-WOW SAWYER, MINNESOTA ALL TRIBAL MEMBERS ARE INVITED TO PARTICIPATE IN THE FIRST TRIBAL SUMMIT. COME HEAR, COME SPEAK. LET'S COME TOGETHER. ISSUES TO BE DISCUSSED ARE: * Constitutional amendment; Amendment III * Establishment of Tribal Courts; MCT Ordinance #15 * Full Government Authority or Business Committees * Power of the TEC feather eaglerock, leech lake rez ******************************************************************* "Indian people are still here. We are not going away. It is time that the newcomers to this country started paying proper respect to the elder status of the first nations." ~ Otis Halfmoon, Nez Perce ******************************************************************* Written 1:02 AM Jul 23, 1996 by seaseal@cruzio.com in igc:indig.info ---------- "Runners from Alaska to Mexico City" ---------- The runners for the 1996 THE JOURNEYS OF PEACE AND DIGNITY: May- October, 1996 just passed through Watsonville, in Central California, on their way to Teotihuacan, Mexico City, for a ceremony on October 12, 1996. They spent the night in Indian Canyon, near Hollister California, one of the few places in the United States where indigenous Peoples have lived unmolested for many, many centuries. A ceremony with local indigenous dancers was attended by supporters in the Watsonville Plaza. The staffs carried by runners were shared with all of us attending the ceremony and as I touched a beautiful carved staff laden with eagle feathers and other spiritual markers, I knew that the growing unity of peoples from all indigenous nations is a force that will change the tide of misuse of our selves, lands, and seas. As children,ran amongst us eating oranges and [ The previous sentence was incomplete in the original. --Gary ] To make a reality of the saying, Un continente--una cultura, people are running from Alaska and from Argentina to Mexico City. Non-indigenous people are welcome to participate as runners, trainers, or support staff. For more information call: (602) 966-0944, (602) 966-7724, (602) 254-5230. Or you may write to: Peace and Dignity Journeys 1996 P.O. Box 1865 Tempe AZ 85280 Seaseal is Cecile Mills at Contradiction is the Telas critereon of reality. P.O. Box 2O3 Simone Weil Watsonville CA 95077-0253 seaseal@cruzio.com -------------------------------------------------- Written 1:17 PM Jul 24, 1996 by jon.reyhner@nau.edu in igc:indig.language ---------- "Indigenous Language Symposium (2-3" ---------- Announcing the Fourth Annual Stabilizing Indigenous Languages Symposium: Sharing Effective Language Renewal Practices, duBois Conference Center, Northern Arizona University, Flagstaff, Arizona, May 2-3, 1997 Below is information on the 4th Symposium, a call for presentations, and a registration form. Northern Arizona University's Bilingual Multicultural Education Program and Navajo Language Program are pleased to announce the 4th Annual Stabilizing Indigenous Languages Symposium The Symposium is designed to allow preschool, K-12, college, and university American Indian language educators and activists through panels, workshops, and papers to share ideas and materials for teaching American Indian languages. The results of the conference will be shared with a wider audience through a monograph. About the Stabilizing Indigenous Languages Symposiums: Despite tribal language policies and the 1990 Native American Languages Act passed by Congress and signed by then President Bush, fewer and fewer children are speaking Native American languages. While the legal right to maintain tribal languages has been obtained, the effective right has yet to be achieved. More needs to be done to disseminate effective native language teaching methods and materials. For example, Dr. Richard Littlebear, participant in all three previous symposia and one of this year's keynoters, notes that the ability to speak an Indian language is often incorrectly seen as all that is needed to teach that language in schools. The first Symposium, held on November 16, 17, & 18, 1994 at NAU, featured some of the leading figures in the field of minority language preservation. The second symposium, held on May 4, 5, & 6, 1995 at NAU, also included many tribal educators from throughout Arizona. The third symposium was held in Anchorage, Alaska, in February 5 & 6, 1996 and brought together mostly Alaskan Native educators. Goals of the Fourth Symposium: * To bring together American Indian language educators and activists to share ideas and experiences on how to effectively teach American Indian languages in and out of the classroom. * To provide a forum for the exchange of scholarly research on teaching American Indian languages. * To disseminate, though a monograph, recent research and thinking on best practices to promote, preserve, and protect American Indian languages. Regurgitation Information: Registration Fee: $100 prior to April 1, 1997; $125 after April 1, 1997.n (Includes reception, luncheon, banquet and shuttle to AmeriSuites.) Cancellation Policy: Requests for cancellations must be in writing and postmarked before April 11, 1997. A $25 processing fee will be deducted from your refund. Motel Reservations: Each participant is responsible for making his or her own motel reservations. For a listing of motels that are close to the NAU Campus, see the reverse side of this page. We recommend making reservations early. For further information or questions, contact Dr. Jon Reyhner, Center for Excellence in Education, NAU Box 5774, Flagstaff, AZ 86011 (520) 523-0580; email: Jon.Reyhner@nau.edu Conference Schedule 1 Thursday, May 1, 1997: 6:00-9:00 PM Optional Reception Friday, May 2, 1997 8:30-9:30 AM Opening Ceremonies 9:45-10:30 Breakout Sessions 1 10:45-11:30 Breakout Sessions 2 11:30-1:30 PM Lunch (on own) 1:30-2:15 Breakout Sessions 3 2:30-3:15 Breakout Sessions 4 3:30-4:15 Breakout Sessions 5 6:30-8:30 Banquet & Keynote Speaker Saturday, May 3, 1997 8:30-9:30 AM Opening Remarks 9:45-10:30 Breakout Sessions 6 10:45-11:30 Breakout Sessions 7 12:00-1:30 PM Luncheon & Keynote Speaker 1:45-2:30 Breakout Sessions 8 2:45-3:30 Breakout Sessions 9 3:45-5:00 Closing ceremonies CALL FOR PRESENTATIONS Stabilizing Indigenous Languages '97 Proposal Preparation Guidelines 1. Proposal Form (below): Submit FOUR (4) copies with all items completed and carefully proofread for publication in the program. 2. Abstract: Submit FOUR (4) copies of a 300-word abstract of the presentation for review by readers. Abstracts, except those for symposia, should have no author identification or affiliation either in the title or in the body of the abstract in order to ensure anonymous review. Abstracts should be typed on one 8 1/2" by 11" paper (one side only). All abstracts should define the title or topic of the presentation, objectives, methodology, significance, and other pertinent information. At the top of the page, state the title/topic of the presentation and the type of session. 3. Postcard: Please enclose a self-addressed, stamped postcard to receive acknowledgment of receipt of your proposal. Submit proposals by January 10, 1997, to: Jon Reyhner, Co-Chair. Stabilizing Indigenous Languages Symposium, Center for Excellence in Education, Northern Arizona University, P.O. Box 5774, Flagstaff, AZ 86011-5774 Types of Presentations: Workshops (2 hours): Intensive sessions in which participants learn and practice native language teaching methods, develop classroom teaching materials, or do other hands-on type activities. Papers (45 minutes): A description and/or discussion of something the presenter(s) is doing or have done related to indigenous/tribal languages. Presenters are encouraged to use handouts and audio-visual aids and to present a summary of the paper rather than a prepared text. Demonstrations (45 minutes): Presentation of a specific teaching or testing technique. Presenters are encouraged to use handouts and audio-visual aids. Panel Discussions (2 hours): Panel presentations provide a forum for a group to discuss issues related to the maintenance and renewal of indigenous languages. All Presenters are required to register for the symposium. A published symposium proceedings is planned, which will be distributed to all registered symposium participants. A. TITLE _____________________________________________ B. NAME(S) AND AFFILIATION(S) OF PRESENTERS 1. ____________________________________________________ 2. ____________________________________________________ 3. ____________________________________________________ 4. ____________________________________________________ 5. ____________________________________________________ C. FIFTY WORD DESCRIPTION FOR PUBLICATION IN THE PROGRAM ________________________________________________________ ________________________________________________________ ________________________________________________________ ________________________________________________________ ________________________________________________________ [ ] DEMONSTRATION (45 minutes) [ ] PAPER (45 minutes) [ ] PANEL (2 hours) [ ] WORKSHOP (2 hours) E. LANGUAGE(S) OF PRESENTATION:__________________________ F. LANGUAGE GROUP(S) COVERED IN THE PRESENTATION: [ ] All Language Groups [ ] Some Language Groups (specify below) _ ] One Langua_e Group (specify_ below) ______________________________________________________ G. AUDIO-VISUAL EQUIPMENT NEEDED (We will try to honor all requests but can't guarantee anything beyond overhead projectors and screens.) ______________________________________________________ Last Name: _________________________________________________ First & middle name: ______________________________________ Affiliation: ___________________________________________ Street: ________________________________________________ City: ______________________State: _____ZIP: _______________ Country: _____________________ Work Phone: ____________________ Home Phone: ______________ FAX: ___________________________ E-mail:____________________ Tribe (if applicable): ______________________________________ (REMEMBER TO ATTACH A 300-WORD ABSTRACT) REGISTRATION FORM Fourth Annual Stabilizing Indigenous Languages Symposium: Sharing Effective Language Renewal Practices, duBois Conference Center, Northern Arizona University, Flagstaff, Arizona, May 2-3, 1997 NAME_____________________________________________________ STREET ADDRESS___________________________________________ CITY ________________________STATE ___ ZIP _____________ Country: _____________________ OFFICE PHONE __________________HOME PHONE_______________ E-MAIL __________________________________________________ INSTITUTIONAL AFFILIATION/TRIBE__________________________ ___ $100 CONFERENCE REGISTRATION (Before April 1) ___ $125 LATE REGISTRATION (After April 1) ___ Enclosed is full payment for conference registration in the amount of __________ Payment is by: ____ Check ____ Mastercard ____ Visa Card # _______________________Expiration date___________ Signature ___________________________________________ ____ Purchase Order Number ________________________________ Send to: Dr. Jon Reyhner, Co-chair, Fourth Annual Stabilizing Indigenous Languages Symposium, NAU Box 5774, Flagstaff, AZ 86011-5774; Telephone (520) 523-0580; FAX (520) 523-1929; e-mail Jon.Reyhner@nau.edu Flagstaff Accommodations (you are encouraged to make your motel reservations as soon as possible) AmeriSuites, 2455 South Beulah Blvd., Flagstaff, AZ 86001; (800) 841-1993 or (520) 774-8042; Rate: $70.00 per night (includes continental breakfast): Mention that you are attending a conference at NAU in order to qualify for this special rate. Shuttle service will be provided from the hotel to the duBois Conference Center. Fairfield Inn, 2005 S. Milton Rd., Flagstaff, AZ 86001; (520) 773-1300; Rate: Approximately $59.95 (includes continental breakfast). Mention that you are attending a conference at NAU in order to qualify for this special rate. Motel 6, 2745 S. Woodland Village Blvd., Flagstaff, AZ 86001; (800) 466-8356 or (520) 779-3757; Rates: Approximately $45.99 per person plus tax; 2nd person is an additional $6.00; 3rd person is an additional $3.00; 4th person is an additional $3.00; AARP Memberships are discounted at 10%. Quality Inn, 2000 S. Milton Rd., Flagstaff, AZ 86001; (520) 774-8771; Rates: Weekdays $58.00 1-4 people; Fridays & Saturdays $69.00 per room (Includes continental breakfast and welcome basket). Mention that you are attending a conference at NAU in order to qualify for this special rate. EconoLodge West, 2355 S. Beulah Blvd., Flagstaff, AZ 86001, (520) 774-2225, Rates: $54.95 plus tax (includes continental breakfast). Mention that you are attending the NAU Indigenous Languages Symposium to receive this special rate. La Quinta Inn & Suites, 2015 S. Beulah Blvd., Flagstaff, AZ 86001 (800) 531-5900 or (520) 556-8666, Rates: $65.55 plus tax (includes continental breakfast). Mention that you are attending the NAU Indigenous Languages Symposium to receive this special rate. ------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Donna Hales via Linda and Marvin Summerfield(Cherokee Observer), WoodOwl, Roberto Rodriguez & Patrisia Gonzales, Peter Ronald via Susan O'donnel, Cindi Page, Debra Sanders, Janet Smith, Steve Brock, Bernard J. Rock, Sr., Rudolph C. Ryser via John Burrows(The Fourth World Documentation Project) via Glenn Welker, Ann Stewart, Larry Innes, Carmel Vivier, Alan Dixon, E.K. (Kim) Caldwell(Press Release), Peter Schwarzbauer, Julia Whita -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ Part B of this newsletter has already been distributed via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 1 August 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: Tue, 30 Jul 1996 05:39:00 PDT From: lsharman@microage-tb.com (Lynne Moss-Sharman) Subj: gathering for survivors - Birch Island, Ontario (26-29 August) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) GATHERING FOR SEXUAL AND SPIRITUAL ABUSE SURVIVORS Ending the Cycles of Abuse Rainbow Lodge, Birch Island, Ontario August 26-29, 1996 camping facilities available on site motel rooms in Little Current and Espanola NO REGISTRATION FEE Please bring an item for the giveaway, food donation for the daily feast, lawn chairs, cutlery, plates and cups, musical instruments and traditional regalia. For more information call: Celina Buswah Birch Island 705-285-4237 Janet Day Sault Ste. Marie 705-946-2942 Gloria Pelletierg Box 50, Cutler, On. P0P 1B0 E. Jane Mundy Thessalon 705-841-1140 INFORMAL SHARING OF EXPERIENCES, STRENGTH AND RECOVERY - information gathering, survivors networking - trauma and aftermath of residential and reform schools - sexual abuse by the clergy - ritual abuse and cults - incest and the effects of the family - holistic healing - healing workshops - ways of empowering the survivors - self help - laughter and play - survivor panels - talking circles - traditional teachings, ceremonies, drumming, arts and crafts submitted by lsharman@microage-tb.com - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - --------- "RE: Unethical Research at Voisey's Bay" --------- Date: 3:44 PM Jul 24, 1996 From: es051322@orion.yorku.ca Subj: Unethical Research at Voisey's Bay Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) FOR IMMEDIATE RELEASE 24 July 1996 UNETHICAL RESEARCH AT VOISEY'S BAY: Jacques-Rescan violating ethical guidelines on traditional ecological knowledge =========================================================================== (Sheshatshiu) Jacques-Rescan Joint Venture, the environmental consulting company for the Voisey's Bay Nickel Company, is engaged in unethical research, according to the Innu Nation. The company has requested all staff and contractors working at the mining site to submit weekly reports documenting any conversations with Innu or Inuit employees or community members where traditional ecological knowledge was discussed. "This attempt to gather Innu traditional knowledge is both improper and unethical", said Peter Penashue, President of the Innu Nation. "Jacques-Rescan is practically spying on Innu and Inuit people at the site to get the information that they need for their environmental impact statement. Properly approached, Innu traditional knowledge could make a very important contribution to understanding the environmental impacts of mining at Voisey's Bay, but the back-handed way that Jacques-Rescan is approaching the issue is an insult to Innu people, especially to our Elders." Full and equal consideration of traditional ecological knowledge has become a requirement for environmental assessments related to projects on aboriginal land. Rescan Canada, one of the two firms in the Jacques-Rescan Joint Venture, was seriously criticized in the recently concluded federal environmental assessment of the BHP Diamond Mine project in the Northwest Territories for side-stepping the process of community-based traditional knowledge research. Aboriginal people have been working with universities, researchers and governments over the past decade to develop guidelines and standards for ethical research involving aboriginal people. Many of these standards are now in effect, and all of them require the informed consent of the participating individuals as well as their communities. Significantly, the Jacques-Rescan approach has no requirement for informed consent. Many communities are also beginning to actively establish intellectual property rights over their traditional knowledge to protect it against exploitation by outside interests. "The knowledge that Innu people have about the land and animals is not something that anyone can just pick up. It is a form of intellectual property that belongs to the communities that the Innu Nation represents. Attempting to gather this knowledge without the informed consent of the individuals involved and the Innu Nation is not only unethical, it is theft." FOR MORE INFORMATION: Larry Innes Visit the Innu Nation WWW site: Environmental Advisor http://www.web.net/~innu Innu Nation P.O. Box 119, Sheshatshiu, Labrador, Canada A0P 1M0 phone: (709) 497-8398 es051322@orion.yorku.ca fax: (709) 497-8396 \/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/= --------- "RE: PBI-NAP: Barriere Lake, Ipperwash" --------- Date: Sun, 28 Jul 1996 12:08:02 -0500 From: adixon@web.apc.org Subj: Peace Brigades International-NAP reports, July Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) ++ PBI-NAP July 1996 Project Bulletin Report ++ Land, Identity and Leadership The Assembly of First Nations (AFN) is the body of all the First Nations [Native American] chiefs as recognized by the Department of Indian Affairs in Canada. The AFN had their yearly meeting in early July, and members of PBI attended as observers. The intertwined issues of land, identity and leadership that we have seen in our work at Ipperwash and Barriere Lake were reflected in those discussions. At the meeting, the National Chief of the AFN, Ovide Mercredi, called for unity, sovereignty, and civil disobedience in the face of what he sees as an effort by the federal government to undermine his leadership and divide First Nations. Over the past year, Indian Affairs has been active in negotiating "partnership" agreements over delivery of services, sovereignty and resource extraction with individual and small groups of First Nations. At the same time, native leaders have been pointedly not invited to attend national meetings on constitutional affairs. During the past month, the North America Project has continued to be involved with the conflicts at both Ipperwash and Barriere Lake. Background information to these conflicts is in previous issues of this bulletin [see the Project Bulletin issues of Sept. 95, March, April and June 96]. This month, our report includes some brief updates as well as an interview with Bernard George on the history of the conflict at Ipperwash. ... Following are the other two parts of the Peace Brigades International Project Bulletin, July 1996, North America Project section. For more information about PBI's North America Project, you can contact: Alan Dixon 27 Third Ave. Ottawa, ON K1S 2J5 e-mail:adixon@web.net for other information about PBI, or to subscribe to the bulletin, you can contact PBI-Canada 192 Spadina, #304 Toronto, ON M5T 2C2 Canada (416)504-4429 e-mail: pbi@web.net or in the US: PBI/USA 2642 College Ave. Berkeley CA 94704 USA 510-540-0749 FAX: 510-849-1247 Email: pbiusa@igc.apc.org or visit: http://www.igc.apc.org/pbi/index.html ++ PBI-NAP Project Bulletin Report, July 1996, Part II ++ Barriere Lake During this past month, a mediation team led by Judge Rejean Paul and with the assistance of two elders has been working on documenting and defining the Rapid Lake band's custom for leadership and governance. The federal government recognizes the leadership of the community based on a section of the Indian Act that allows for a "custom" selection, instead of the usual elections. Indian Affairs recognized a new, interim band council (IBC) last January after they presented a petition for a change of council. This resulted in an exacerbation of conflict within the community over a series of issues (see the April bulletin for details). A mediation proposal was accepted in late April by all parties and was to conclude on June 30 with a new code that defined the custom of the community for choosing chief and council. As of mid-July, the mediation process had led to a draft for presentation to the community on July 31. If approved, this would lead to another community meeting to select the new chief and council, hopefully soon. Meanwhile, the situation at Rapid Lake is not great. The mandate of the Interim Band Council was not renewed at the end of June, although the Band administration, under the federally-appointed third party manager, has continued as before from the Maniwaki offices. Residents of Rapid Lake do not feel that this administration serves their needs well. There is also a concern that the slow pace of the process means that there will not be enough time before the new school year to hire good teachers. Some of the supporters of the IBC have moved back to Rapid Lake, but there is still a level of tension between the two sides. And finally, the issue of the Trilateral Agreement will return once the leadership issue has been dealt with. The Trilateral Agreement's final Integrated Resource Management Plan is due to be negotiated by the end of this year. This could prove to be an important precedent for comanagement agreements with First Nations. However, if the community is not able to work out their differences, outside interests are likely to be the only ones served by it. ++ PBI-NAP Project Bulletin Report, July 1996, Part III ++ As I post this, I notice that it's already out of date. It was written in early July, and since that time, the SIU has charged an OPP officer in connection with the shooting of Dudley George last September. As far as I know, their report has not yet been made public. The Toronto Star and London Free Press both had extensive coverage this past week. - Alan Ipperwash Since our last report, we have made three more visits to the area of Ipperwash. We have been expanding our circles of contacts, learning more about the conflict and getting better known ourselves. During this time, there have been no major incidents. Nevertheless, there is a continuing high level of mistrust, even while a negotiating committee meets and works through some of the outstanding issues. The negotiation committee includes representatives from Stoney Point, Kettle Point and the federal government, but not from the provincial government. They have been working primarily on the status of the old military base, and to some extent Ipperwash Park that is still being occupied and claimed by Stoney Pointers. An example of the continuing tension was the cancellation of "Ipperwash Days" on July 1. This had been organized by some local non-Natives as a non-political, non-controversial event to show people that the area is safe for tourism and to bring the communities together. Nevertheless, the event was cancelled by the local town council after a request by some beach-front residents. Instead, a similar event on the Kettle Point reserve took place on June 30 with support from local businesses. There is still no report from the Special Investigations Unit of the Ontario Provincial Police that is investigating Dudley George's shooting death last September. Charges against the people who were occupying the park on the night of the shooting are still proceeding and trial dates have been set for October. We interviewed Bernard George, a councillor for Kettle Point who was present on the night of the shooting, about the situation that led up to the shooting. Excerpts from an interview with Bernard George Thursday, May 30, 1996. I speak about the land, down at Stoney Point and in between, because it was taken away in a manner that it should never have been taken away. It angered our people, it frustrated them. When you tell a family - you, get up and get out of here, you can return in two hundred years. What kind of feelings does that bring the family? When you're forced to pack up and move because the government says you have to move, and you've got no choice, and here's two dollars for you when you're done moving. They were always talking about the lands down there [at Stoney Point] and how they were going to get them back. They've been talking about it since the army took that land away from our people in 1942. So each little demonstration, each little meeting they had, was a stepping stone, to get the land back, little by little. It was slowly building up. First it was demonstrations outside the fence, when no one would go in there, and they would try and tell the government - hey this land is where our grandfathers lived and we want it back, you said you'd give it back to us, so stick to your truth. Where is your honesty? So they kept pushing and their excuses were that there were bombs there, and there's still need for it cause there's wars, and we've got to train people to fight wars in other countries. That's what was happening, and they used that land down there in any way they could. They took their own children on there and wives and they had a little camping area, way down in the corner, right on the other side of the road in the park - what they call Ipperwash Park - there was an area back in there where all the military took their wives and their children, and it was a family camp resort and they let their kids run over the hills to the beach there and they called it a dangerous area. And yet when our people wanted to go in there and pick medicine, peel bark off the trees or whatever, they were right there chasing them round, with two or three jeeps, saying you need permission to come in here, this is a dangerous area. So that's how dangerous it was. So our people started realizing what the government was doing - trying hold on to that land in any way they could. So they started making stronger and stronger statements to the government and it came to a point where people started walking right in there without notifying and telling them that we're coming in there. It started happening, and when the time of Oka was going along even before then, they started demonstrating, stronger and stronger. Groups of people were starting to go down there, and walk right in when the military was in there. They walked right in the gate, telling them, I mean I told them myself, I asked for some support, this was done when Oka was happening. There was a big play up at the community centre, and there was a lot of people there, and I walked in there and I was holding an eagle feather and I asked for a support and I said it was 50 some days that people up at Oka were under siege and we're going to be here one minute for every day that you've kept our people behind that fence at gunpoint, so we were there for under an hour, 50 some minutes, and we just started on and when we got there I stood right at the fence. They somehow knew that we were coming, somebody went running down there and told police and the military, "hey you gotta bunch of Indians coming here you better get ready," because they were with cruisers waiting at the gate. I looked at them and I says what are they doing here - we're coming here to tell them, we're not coming here for any violence. So it was things like that where our people were starting to move in there. And the demonstrations started and began right inside the fence and the military were realizing that they could not stop it. It was all building up, and other groups of people started making stands, and walking in there. We set up a peace camp for seven days - this is when Oka was going on, we told them, don't do this to the people in this country, you're here to try to understand why we're here and why you're here. I'll tell you about a relation I had, and it started when I worked in the city. This was sixteen years ago, maybe not quite that far back, I worked for one of the people who's on this ONFIRE group. He joined the ONFIRE group, he also has a cottage down there where the land is in dispute, with the Kettle and Stony Point people. So, I climbed the towers in Sarnia and I did rigging and he was on it and I made it so it was safe for myself as well as anybody else that was to do the job there. And this guy helped me, he taught me how to tie a lifeline, to save people's lives when they're working in the plants in Sarnia. He was teaching me this, and I was showing some respect, he was teaching me something I needed to know. So now he moves down to the area down there [West Ipperwash], his wife buys a cottage, and then he claims the land and he starts fighting with us over the land, he tells us this is my property, you Indians get off my property. And this is a guy I worked for, for seven or eight years in Sarnia, I know the guy, and he comes up to me and he says, this is my land, you people get out of here. So they start putting up the fences and say this belongs to us, you Indians can't even use this beach any more. The fight's started, and they started it, they're the ones that started the fight over the land down there. So we were forced to take it into a court room, and we did, and it's still an ongoing thing. And I said this before, when things were starting to happen at Stoney Point when the helicopter got shot, when the thing started escalating down there the past couple of years - I told the police that were on the road, "if you people don't stop to understand what we're looking for here, you never will, you're going to force our people to the edge of that bush." I says, "when you force us to the edge of that bush, we're not going to turn around and I says we're not going to go in that bush, we're not going to run and hide from you," I says "we're going to turn around and we're going to have to fight you, I says, but don't force us to do that because we don't want that." The cottage people, some of them had probably gone back to the cities when that happened down there [the occupation of Ipperwash Provincial Park on Sept 4], and a lot of them were still here. But a lot of them still want to talk, a lot come to our grocery store and shop, to our restaurants, to the gas station here, they still want to have that line of communication, where there's probably a handful of them that resent us. I wished there was a lot more people around, that could have helped. But I mean no one wants to get in the way of that. I don't think you would have wanted to walk in between the people that were there and the police force that they used against us. No one wants to get in between that and unfortunately I did. The reason why I did is because my family was there, my friends were there, and it was not against the law to go down there. They let the people in there to go down and see how our people were in there. It's no big secret, because they did, they had their checkpoints there with ten or twelve cops at each one and they were letting people go right in there and look. So, I went there, and there were other cars travelling on the roads the same time. Why couldn't they keep anyone away? Because they wanted to let people know that they were the police, doing their job to the best of their abilities. But soon as the nightfall came, that was it. Why didn't they do it in the daytime? Did they have something to hide? They did! Why did they wait till dark and why did they do it the way they did? They would not listen. I went there because I knew something was wrong, I could sense it. There was a build up there for the past couple of years. I could sense that this was not right and something bad was going to come out of it, and I care about our people around here, what happens to them. I don't want to see anything bad happen. It doesn't matter if it's the people down along the cottages, I'd be down there trying to stop our people from harming anyone if I had to. Because I want a peaceful resolution out of this, I don't want to see anyone hurt. When people get hurt, they don't know what hurt is until it comes to them. I mean there's physical pain, there's emotional pain, there's all kinds of pain that can be drawn on by people not understanding and realizing that when you got a big problem, sit down and talk about it before it happens. So what they did that night and the way they did it, it was the way they were taught to do things. When I saw all these cruisers and paddy wagons heading down that way, and heard about them heading that way. I mean, we all saw them around here, they were everywhere. They were down there on all the corners, they were walking around the bushes, they were everywhere within probably 15, 20 mile radius of these two reserves. They were in Grand Bend, all the way around. And they were there, everyone knew they were there. They were sitting there hiding on the back roads, they were there, we knew they were there. And why did they do it at night? You can't see what you're doing at night. Some of them did, because of the systems they got now, night vision, but not all of them. That was a bad move on the part of the government, on the part of the police, because they didn't want anyone to see, let alone any peace organizations, any media. They wanted to close them right out. And to me, they're going to lose in the end. Not by any violence, they're going to lose within themselves, each one that was there, anyone that had anything to do with it, on giving orders to do that, is going to lose in themselves. I think there's going to be a lot of understanding in the future about this. Like anything else, it takes time. This is only a little area in this world where there's problems and it's too bad people can't realize that there's a way out, just look for it, there is. --------- "RE: Crisis at IAIA" --------- Date: Sat, 27 Jul 1996 12:56:36 -0800 From: ecaldwel@orednet.org (E.K. (Kim) Caldwell) Subj: Crisis at Institute of American Indian Arts Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) This message is being posted for the: CONCERNED FACULTY TO SAVE THE INSTITUTE OF AMERICAN INDIAN ARTS FOR IMMEDIATE RELEASE JULY 2, 1996 CONTACTS: LARRY McNEIL, PRESIDENT: 466-0329 WWILSON DAINGKAU, ALUMNI ASSOCIATE: 986-8267 On June 28, 1996, 17 of the Institute of American Indian Arts' 28 full-time faculty members were terminated by Interim President Bea Rivas Sanchez. Only four of the eleven retained faculty are native. The Concerned Faculty to Save the Institute of American Indian Arts is a newly-formed organization comprised of a majority of both retained and terminated faculty. As educators and Indian people, as well as non-Indians involved with Indian education, we are concerned with the future and integrity of the Institute of American Indian Arts. Collectively, as faculty, we have been in direct contact with Indian students from all over this continent for many years. We have served as teachers, mentors, advisors, friends. We speak here on behalf of those native students who could not be present today. We are passionate about the survival of IAIA. IAIA is not only an Indian art school. It is a unique place where Indian youth can come to regain what was torn from them by the harsh realities and poverty of reservation and urban life. The faculty, the majority of whom are native and survivors of those same challenges, find that the Dean, Interim President, and Board of Trustees are seriously out of touch with what IAIA is about. Because of the actions of June 28, IAIA is no longer viable as a creative arts and cultural studies institution. Because of those actions IAIA will cease to be a refuge of strength for Native youth and communities. The faculty of IAIA come forward only after careful consideration and after exhausting every internal channel available to us. Not all faculty are represented here because some fear retribution. Those of us who do come forward here, come out of genuine concern for the survival of this unique cultural institution of vast potential and immeasurable value. We think it would be wise at this time to investigate the following concerns: Contrary to the interim president's public statements, money is not the reason for faculty cuts. Another 5.5 million dollar appropriation is expected for the coming year, providing the same government funding as last year, with additional revenues from tuition-paying students. We are no longer in "financial exigency." Why, then, lay-off 16 full-time faculty, as well as all part-timers? Why were no uniform criteria applied in the termination process? Is it possible that some faculty were terminated in retribution for expressing their concern for IAIA? Has federal money allocated for faculty been illegally reallocated? Where is the money going? Can we get a reliable accounting from the Board of Trustees? The interim president has publicly blamed an "enrollment crisis" for the faculty lay-offs. Does such a crisis exist? Is it possible the supposed "enrollment crisis" has been manufactured by an arbitrarily set tuition rate ($9000 per year, plus room and board) that is out of reach of most Native families, lack of recruitment efforts by administration, failure to explore student housing arrangements, and a cap placed on enrollment by the interim president? The Institute of American Indian Arts has been producing extraordinary artists, writers, and museum conservators for decades now. The new curriculum plan reduces this unique art and cultural institution into an expensive, mediocre junior college. IAIA students have historically been accepted into some of the best four year programs in the country on the strength of their advanced studio work; that will no longer be possible with the interim president's new curriculum. Without advanced studios and a cultural component, students may lose entirely their motivation to attend. The current leaders have reduced the Institute of American Indian Arts to ashes and have yet to articulate a vision for its future. How could they? With neither knowledge nor experience in Indian arts education, they don't understand the fundamental issues. IAIA is more than an art school, more than a national center for Indian arts. The art that is produced there is not about grades and curriculum and money, it is about the spirit and strength at the center of our native nations. WHAT'S HAPPENING AT THE INSTITUTE OF AMERICAN INDIAN ARTS? 1. Interim President Sanchez and the Board of Trustees have turned the Institute into a dictatorship. Interim President Sanchez rules the Institute with an iron hand and has created a climate of intimidation and intolerance on campus. She pretends to consult, but doesn't listen or else listens only when someone agrees with the plans she's already made. The Board and interim president have completely ignored the Community Plan formulated in the fall of 1995 by alumni, students, faculty, and staff, and the recommendations of the Curriculum Planning Task Force. 2. Interim President Sanchez and the Board are intolerant of criticism and are willing to terminate anyone who disagrees with their "vision" of IAIA (see item three below for the basis of this "vision"). At least six of the terminated faculty were outspoken critics of the interim president and board's plans. Using intimidation, the president and board have taken away any voice the community might have had. 3. In a meeting to discuss curriculum changes, the interim president said that the Institute of American Indian Arts exists for the world, not for Indian people. 4. The President and Board took NCA, a community college accreditation board, seriously, while ignoring NASAD, the accreditation board for art colleges. This approach has turned IAIA into a mediocre, but very expensive, junior college, reducing both cultural and advanced studio courses. 5. The Institute employs more than forty staff and administrative employees, with new positions expected in public relations, student services, and enrollment management. There are 11 faculty. 6. The interim president has systematically created an anti-faculty climate at the Institute. 7. Other colleges have faced enrollment crises--College of Santa Fe, for one- without cutting full-time, permanent faculty. The College of Santa Fe is a private school without a federal budget, yet President James Fries decided to take a financial loss rather than eliminate faculty. President Fries' creative, risk-taking leadership produced the thriving college we now see. 8. The faculty who survived the cuts are quality teachers and artists, but only four are enrolled members of American Indian tribes. There is only one faculty member (non-native) in Museum Studies. Of the three faculty in Creative Writing, only one is native. Of the two in cultural studies, only one is an enrolled member of an Indian tribe. Of the five faculty left in the visual arts program, only two are native, and one of those has been appointed Outreach Coordinator and teaches only one class per semester. Students who come to study visual arts at the Institute of American Indian Arts get to study American Indian Arts with 1 1/4 Indian artists! 9. Students who come to study creative writing must take all of their writing workshops with the same professor. This professor is an excellent teacher, but does not write fiction or plays. The interim president keeps insisting that we need twelve students per class to create a "critical mass" in the classroom. According to her, this "critical mass" allows for a variety of points of view and richer classroom experience. But what happens when you learn everything you know about writing- over and over--from the same professor? How "rich" is that experience for either student or teacher? The situation in the creative writing program is mirrored in the other majors. Once again, the students have been victimized by the Institute's leaders. 10. Retained professors will be required to teach classes outside their specialties. Many won't be allowed to teach the classes they are most qualified to teach. Most advanced classes will no longer be offered. 11. The interim president has said that the money saved by not rehiring faculty would be used to improve student life and to recruit new students. Student life needs improving, but pouring money into recruiting will work only if there is a valid school to recruit for; when word of the "new" IAIA reaches prospective students, recruiting will become very difficult indeed. 12. The interim president may be applying for the permanent position of president of IAIA. The interim president is also currently a member of the Board of Trustees that is making the presidential appointment. To an outsider, this will give the appearance of impropriety. There can be only one acceptable solution to this moral dilemma: The interim president should resign from the Board if she wants her application considered. NOTE: Bea Rivas-Sanchez was selected for the position of president over two qualified native final candidates. When asked about the native preference policy, Ms. Sanchez answered that she was Mexican Indian. 13. Barbara Blum, Chair of the Presidential Search Committee, has refused to allow more than one faculty member to sit on the search committee and insists that the past leaders of both the ASG and the Alumni Association sit on the committee, despite the fact that new leaders were in place before the application deadline. 14. The lone faculty member on the Presidential Search Committee, while he is a dedicated, trustworthy person, is non-native and was not selected by the faculty. He was, instead, appointed, apparently by Ken Blankenship, former Chairman of the Board of Trustees. 15. The interim president has used averages and means to make her decisions, with no regard for the uniqueness of IAIA and native cultures. Never do we hear of her making a decision because it is in the interest of Indian people or because it is the right thing to do. 16. Board of Trustees' members--even native Board members--have allowed the interim president to run roughshod over the Institute and have, apparently, approved her destructive decisions. Meanwhile, a positive plan for the Institute's future [ More information on this subject can be obtained via the Web page at "http://purl.oclc.org/NET/ctsiaia/" --Gary (gst@gnosys.svle.ma.us) ] --------- "RE: Lubicon: Unocal vs Aboriginal Rights" --------- Date: Fri, 26 Jul 1996 15:03:58 MET-1MEST From: h440t4@edv1.boku.ac.at (SCHWARZBAUER PETER) Subj: Lubicon: Unocal / Aboriginal Rights Coalition debate Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) [ For more information about the Lubicon situation, please see the Web page at "http://bioc09.uthscsa.edu/natnet/archive/nl/lubicon.html" --Gary ] Lubicon Lake Indian Nation Little Buffalo Lake, Alberta Phone: 403-629-3945 Fax: 403-629-3939 Mailing address: 3536 - 106 Street Edmonton, Alberta T6J 1A4 Phone: 403-436-5652 Fax: 403-437-0719 June 2, 1996 Enclosed for your information are copies of a self-explanatory exchange of correspondence between the Co-Chair of the Aboriginal Rights Coalition Lorraine Land and Unocal Canada President Fritz Perschon. Mr. Perschon made similar comments during a meeting in New York with the Interchurch Committee on Corporate Responsibility. The New York meeting was called to discuss a resolution of the Lubicon situation which the Securities Exchange Commission has ruled has to be entertained at Unocal's Annual General Meeting outside of Los Angles on June 3rd. Comments made by Mr. Perschon during the New York meeting, and echoed in remarks made in his letter to Ms. Land, constitute a kind of contemporary version of the 19th century gospel of Manifest Destiny; namely, that it's not only the right but the duty of white Anglo-Saxon protestant resource exploitation companies like Unocal to transform the land and resources of the world into wealth necessary to heal the sick, clothe the naked. educate the ignorant and provide for the retirement years of elderly Unocal shareholders. Mr. Perschon clearly takes this role of evangelist for old-style corporate colonialism seriously despite its overtly racist, imperialist and mercenary implications. At one point during the meeting Mr. Perschon said solemnly "I have a responsibility to all Canadians to help pay for education and welfare -- not only to the Lubicons". He announced proudly "I'm carrying that forward". At another point during the meeting Mr. Perschon rejected the suggestion that Unocal bears some responsibility for the plight of the Lubicon because Unocal profits from it. He said "Saying that the land was stolen is just history". He said "That happens everywhere". Mr. Perschon indignantly charged that the religious shareholders moving the Lubicon resolution are "asking me to make a decision on peoples' pension income to reduce their pension income". Mr. Perschon angrily asked religious shareholders "Are you guys talking to the Jews about getting them out of Israel?" He said "They took that land from the Arabs". Thus clearly assured of the righteousness of Unocal's actions in carrying out a great eternal plan on behalf of all mankind, it's no wonder that Mr. Perschon is annoyed with such trifling complaints that he's complicit in the genocide of a small indigenous society. Mr. Perschon needs to be firmly disabused of the notion that he has a divine mandate to do what he does. The idea that Unocal profits are synonymous with the onward and upward march of western civilization is a truly frightening one. Attachment 1 - Letter from Loraine Land, Co-Chair of the Aboriginal Rights Coalition (Project North) to Fritz Perschon. Aboriginal Rights Coalition (Project North) 151, Laurier E. Ottawa, Ontario K1N 6N8 Tel: (613) 235-9956 Fax: (613) 235-1302 May 9, 1996 Mr. Fritz H. Perschon, Jr. President and General Manager Unocal Canada Limited 150 - 6th Avenue, S.W., Box 999 Calgary, Alberta T2P 2K6 PH: (403) 268 - 0176/FX: (403) 268 - 0153 Dear Mr. Perschon: I am writing on behalf of the Aboriginal Rights Coalition (Project North). ARC is the collective voice of Canadas' national churches working on Aboriginal justice issues in partnership with Aboriginal peoples and community groups. The coalition partners include the Anglican, United, Presbyterian, Roman Catholic, Evangelical Lutheran, and Christian Reformed denominations in Canada, the Mennonite Central Committee, the Religious Society of Friends (Quakers), the Missionary Oblates and the Jesuits. The coalition is comprised of a network of Canadians - Native and non-Native who are involved with Aboriginal issues at the regional and local levels in many parts of Canada. You may recall that ARC national church representatives spoke as intervenors at the ERCB hearings into the Unocal sour gas plant application in 1994, at which you were present. The Aboriginal Rights Coalition is writing to convey our profound concern and disappointment with a letter you wrote to Ms. Lea Wood on March 8, 1996, in response to a letter Ms. Wood wrote to Prime Minister Jean Chretien regarding the Lubicon Cree. Your letter would seem to indicate a profound ignorance of the Lubicon situation and of the situation of Aboriginal peoples in general. Yet, we know that you have personally monitored this situation closely, especially since it became apparent that the Lubicon were opposing Unocal's construction of a sour gas plant on their traditional territory. We must assume, given your knowledge of the Lubicon situation, that your response is a deliberate attempt to mislead Ms. Wood, and the public, through a serious misrepresentation and distortion of reality. In your letter you state that the Canadian and Alberta governments have "settled" with "several other aboriginal peoples" and that this forces one to ask "why a settlement hasn't been possible" with the Lubicon. You then go on to ponder "how much the Lubicon negotiators are responsible for that". To blame the 'Lubicon for their own plight is a familiar tactic. However, even a cursory familiarity with the Lubicon story reveals the frailty of this assertion. Numerous inquiries into the Lubicon situation, investigating how and why the people have been denied their Aboriginal land rights for the past fifty-six years, has led a number of Canadian and international observers, including the United Nations Human Rights Committee, and church groups around the world, to conclude that successive Canadian governments are unwilling and the Canadian Courts incapable of effectively addressing Lubicon Aboriginal land rights.' To unknowingly continue to propagate the idea that somehow the Lubicon are to blame for the fact that their land rights are not settled is irresponsible and wrong. To knowingly communicate this idea is offensive. In response to Ms. Wood's "theory" that "the plight of the Lubicon is entirely the fault of unrestricted resource development" you say that "to give that theory any validity" she needs to answer two questions: 1. Why hasn't this development had the same effect on the other aboriginal groups in this same area who are thriving under the same amount of development? 2. There are areas in B.C., Alberta and Saskatchewan that have much higher concentrations of resource development, again, with no adverse affects. Mr. Perschon, how can you make these statements when undoubtedly you are aware of the Lubicon situation and of the general condition of First Nations communities in Canada? These statements make it hard for ARC to believe that you are not purposely trying to mislead someone who has written to you out of concern for the Lubicon people. The immense amount and value of resources that are extracted daily from Lubicon territory, with no benefits flowing to the Lubicon, is an abhorrent reality that is repeated over and over again from coast to coast in First Nations communities. The negative impact on First Nations in Canada of this enormous resource exploitation is known worldwide and the resulting negative international attention is an ongoing source of humiliation for the Canadian government. Significantly lower life expectancy, high suicide rates, third world living conditions, high rates of TB and illiteracy are facts of life for many Aboriginal people in Canada. How do you justify your statements in light of this well-documented reality? ARC, and its predecessor Project North, has monitored Aboriginal land and other rights for twenty five years in Canada. A key issue on which the Coalition liaised with government and conducted public education is the matter of resource development in areas of Canada where Aboriginal land rights settlements have not been completed or are under contention. The Aboriginal Rights Coalition strongly opposes any resource development on aboriginal lands (including Unocalls sour gas processing plant), which takes place before a proper land rights settlement has been concluded, unless there is full and informed consent from the aboriginal community. Most of the national churches in Canada have clear policies opposing development on unceded Aboriginal land until land rights are settled. Mr. Perschon, ARC has learned that listening to Aboriginal peoples is crucial for building and maintaining meaningful relationships. We perceive a need for ongoing dialogue to work towards reconciliation between Aboriginal peoples and Canadians. We strongly recommend that you undertake to establish meaningful and constructive relationships with the Lubicon and all the First Nations on whose land your organization operates. This will provide an opportunity for you to become more familiar with their particular struggles and will provide you with the information you need to avoid more regrettable statements such those in your letter to Ms. Wood. We would appreciate a prompt reply as we have promised to share your response with the national churches, network groups, and Aboriginal representatives of the coalition. Sincerely, Lorraine Land Co-Chair Attachment 2. - Response to above letter from F. Perschon. Fritz H. Perschon, Jr. President and General Manager Unocal Canada Limited 150 - 6th Avenue S.W., Box 999 Calgary, Alberta T2P 2K6 Telephone (403) 268-0176 FAX (403) 268-0507 May 13,1996 Aboriginal Rights Coalition (Project North) 151 Laurier N. Ottawa, Ontario KlN 6N8 Attn: Lorraine Land Dear Ms. Land: Thank you for your letter of May 9, 1996. 1 value your input as I know that your organization at least has some first-hand knowledge of the Lubicon situation. If, however, you believe you have all of the truth, then anything that follows in this letter will probably be meaningless. I will continue on the assumption that you believe that all of us are sinners saved only by the grace of God. I will further assert that the Lubicons and their supporters fall into that group. Therefore, by that very premise, one has to admit that they also are not perfect and are capable of falsehoods. I have heard statements like "Chief Ominayak is beyond reproach," and I have been accused of being the very opposite. The fact is, the Lubicons and their supporters have at times placed themselves above the law and have used illegal and questionable tactics under the assumption that "the end justifies the means". One can publicly see that from what happened in 1988. 1 see nowhere in the Bible where Christ taught or condoned that type of action. You may not want to believe what I say but, hopefully, you at least would grant me that I know more about how Chief Ominayak has treated Unocal and me personally than you do. You suggest that I undertake to establish meaningful and constructive relationships with the Lubicon. I have indicated a willingness to open dialogue with them. Chief Ominayak is the one who has stated that he is unwilling to be in the same room with a liar like me. Again, I challenge you to show me where this attitude is supported in the Bible. I stand by my statements to Ms. Lea Wood. I can challenge her to ponder these questions because I have talked to Lubicons who have asked these same questions. Again, you may doubt what I say, but you cannot dismiss the fact that the Woodland Cree (including some former Lubicons) live in the same environment and represent a stark contrast to the Lubicons. You also must know that the Lubicons could have accepted a similar settlement. Whether you see that as a just and fair settlement only you can judge. I admit that although I want to see and pray for a just and fair settlement for the Lubicons, I do not know what that would entail. I say this on several accounts. First of all, there is so much conflicting data, that I don't know what the truth is in this long standing dispute with the Government. Based on my experience, I cannot take the simple approach that the Lubicons are all truth and the Government is all falsehood. I believe God, not our natural parents and ancestors, has placed us where we are in time and space. The resources of this earth have been given to all people to share, not to claim as their own. Governments have been established to determine this. I can share with you that Unocal has not made, nor is likely to make one single cent of profit from this project. I can, however, say that through government royalties and taxes, the Canadian public, including the Lubicons via transfer payments, have received revenue. This money has, among other things, gone to fund education, health, infrastructure, security and welfare. In addition, Unocal has supplied ongoing work for several people including 2 Lubicons and many others during the construction phase of this project. Some of their personal income taxes and spending, again, have been recycled to make Canada the great nation that it is. I will close with two last thoughts. The first is that until people are willing to concede that they do not have all truth and knowledge, and are willing to open their minds to other possibilities, conflicts cannot be resolved. Secondly, I would submit that society becomes better only as people support each other personally, not through legislation or causes. Better individuals elect and make for better governments. I personally am committed to working with the people God gives me day to day. In that way, my service can bear fruit. I hope these thoughts will help stimulate the minds of your members and supporting churches to effectively let all of us live more productive and supportive lives. Sincerely Fritz H. Perschon, Jr. cc: Ms. Lea Wood