_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 04, ISSUE 041 O o o o o O __/_ / ) (___/ / ( (___, 12 October 1996 O o O KANOHEDA ANIYVWIYA Otapi'sin Atsinikiisinaakssin O o O Es'te Opunvk'vmucvse Aunchemokauhettittea 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, MinnInd, Triballaw & NATIVE-L listservers; UUCP & genie email; Newsgroups: alt.native, igc.list.indknow 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. "I love to roam the praries. There I feel free and happy, but when we settle down, we grow pale and die." __ Chief Satanta, Kiowa +- -- -- -- -- -- -- -- -- -- -- -+ | 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! It is incomprehensible, that in today's time when sacred Elders are rapidly becoming an endangered species, that they are often treated badly. I have heard so many times about blowhards who shout how much they care, how much they"ll "DO". They then take advantage of the People who are one inch short of starving to death. Yes, I know of such instances. I know of a Lakota Grandmother who is living in a shack that leaks wind. People come to her and ask her to speak at their gatherings. They do not offer honorariums, they do not offer to help repair the leaks in the windows, they do not offer her food. They just take. Last year a wisdom keeper, also a Lakota living on Pine Ridge, accepted a urgent plea to go help someone. He wasn't given any money when he got there. He had to borrow enough to get home. He won't say, "no." He was also stuck with phone bills from some group who wanted to hold a vigil on his land. They ran up his phone bill, trashed the place; and went off to brag about how they had gotten in touch with Nature. He will probably lose badly needed phone service because he can't pay off the bill these users ran up. (If you can help financially, email me at gars@netcom.com and I will tell you how.) Traditionals come over and over again to help people who talk big, who promise everything and deliver nothing. I know of a Tsalagi teacher who will not even talk to you if you are not personally well known. He doesn't need his name attached to some crystal-twinkie's instant tarot reading, pop-up sweat lodge, and weekend Native American encounter group. People get pissed off when the Elders don't jump, and act like they're overjoyed at the opportunity to teach. The fact is these elders are tired of being used. It is no wonder the Lakota delivered a Declaration of War against those who steal ceremony, who ask of them and give nothing, who take from them and expect gratitude. It is no wonder Medicine Keepers don't have apprentices like before. Why pass on knowledge that will only be abused? Why give the next generation wisdom that won't pay the rent. Why give a damn when few return the love and appreciation these caretakers deserve? Peace! Night Owl , , Gary Night Owl gars@netcom.com (*,*) P. O. Box 672168 gars@juno.com (`-') Marietta, GA 30006, U .S.A. gars@igc.apc.org ===w=w=== gars@genie.com ----------- News of the people featured in this issue ---------- Part A: Usenet and e-mail Part B: NATCHAT and NATIVE-L lists - Leonard Back in Leavenworth - Conferences and Powwows - online - Indian Water Rights - NY Breaks Off Negotiations - Forest Service Desecrations - Innu Losers in Churchill Falls - American Holiday - Nawash Bay Chippewas - Oneida Leader Speaks - ICWA Fight to Begin Anew - Stories are Our Life - A Letter from Leavenworth - Charwood-Litzau Responds to Article - Tobacco Seed Bank - Melting Pots and Salads - Humor? - Course on Traditional Cultures - Job in Seattle - Call to be in Mexico - Happy 1842 Treaty Anniversary - New Mexico Updates - News Flashes - Poem: A Questioning Poem - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Leonard Back in Leavenworth" --------- Date: Fri, 4 Oct 1996 13:31:22 -0500 (CDT) From: Freedom Heart Rising Subj: Leonard okay, and back in Leavenworth!!! UUCP email Hi: Thanks to all whose efforts made this possible. Leonard was transferred from the Springfield facility yesterday, and arrived back at Leavenworth Prison at about 5:00 pm. I talked to Lisa at the LPDC, and she said he is doing just fine. This was exactly what he/we wanted; due largely to the efforts of all of you who let your voices and your opinions be heard, that is what happened. Thank you, each and every one of you, for your help. As soon as I get the chance, I will post Leonard's personal address at Leavenworth, so you can write if you wish. He likes getting mail from all of us! :-) Keep those Clemency Campaign calls, faxes, and letters going. It would be great to get Leonard home for his first Christmas with his family, in over 20 years! Thanks again for all your hard work, your caring, your prayers. My best to all of you: As always: Freedom Heart freedom@prairienet.org Freedom LPSG FREE LEONARD PELTIER!!! "to the people who struggle for their freedom, i embrace you and send you my love and strength." --Leonard Peltier / POW -- --------- "RE: Indian Water Rights" --------- Date: Thu, 3 Oct 1996 09:26:03 -0700 (MST) From: dh88691@goodnet.com (Jon Norstog) Subj: Precedent set on Indian Water Rights? UUCP email This is not a "Navajo-Hopi 'Land Dispute' Update" - I have refrained from commenting to let all those who are getting involved work for a while. I will put together something soon, however. The settlement legislation, S 1973, passed the Senate on Sept. 26, 1996 and was immediately sent to the House, where it was passed on Saturday night, Sept. 28th. Irene Herder, who is from the HPL herself, Howell Mesa area, called me with her concern about amendments which were made to S 1973 on the floor of the Senate. She also faxed me a copy of the legislation. Those of us who struggled so hard to get even a few words changed in the text of the bill over the last six months are pretty amazed that Senators McCain and Kyl would submit 6 and a half pages of amendments addressing the concerns of the cities of Flagstaff and Winslow, and the major water users in northern Arizona. The language which concerns everyone I've talked to is in Section 12 Water Rights. It includes language to which divests of any federal water rights all lands the Hopi Tribe acquires under the settlement. There is a lot of qualifying language on ground water rights. What is most astounding however, is sec. 12 (C)(3)(h): "Statutory Construction - nothing in this section shall be construed to determine the law applicable to water use on lands owned by the United States, other than on the newly acquired trust lands. The granting of the right to make beneficial use of unappropriated surface water on the newly acquired trust lands with a priority date such lands are taken into trust shall not be construed to imply that such right is a Federal reserved water right. Nothing in this section shall be construed to establish any Federal reserved right to groundwater. Authority for the Secretary to take land into trust for the Tribe (the Hopi Tribe) pursuant to the Settlement Agreement and this Act shall be construed as having been provided solely by the provisions of this Act." As far as anyone I've talked to knows, this is the first time Congress has voided the Winters "doctrine" of federally reserved water rights for Indian Nations. In Winters v. United States the Supreme Court determined that when the U.S. established Indian reservations, it implicitly reserved rights to enough water to meet the needs of the people living there. Winters is most of the legal foundation for Indian water rights in the U.S., and has also been extended to protect water rights in other federally-reserved lands such as wildlife refuges, military reserves, etc. There are some big-time water using interests in northern Arizona, including Senator Kyl's former employer Salt River Project. These interests do not want to deal with federally-reserved water rights, even when the priority date for those rights would be junior to their claims. If this precedent stands, every time an Indian Nation tries to add land to its reservation it will have to fight the monied special interests for water rights. It also means that it will be that much harder to protect wildlife refuges and other environmentally sensitive areas -- yeah, you can protect the duck marsh but the local utility is going get language in the bill establishing it which will allow it to suck away the water for its power plant. This precedent will be established unless President Clinton sends the bill back to Congress. Think about it. jn --------- "RE: Forest Service Desecrations" --------- Date: 08 Oct 96 06:06:32 EDT From: rod whited <103123.2051@CompuServe.COM> Subj: Alabama desecrations by Forest Service UUCP email O'Siyo Night Owl, If at all possible, please print this in Native American News so that the People may know that the National Forest Service is desecrating Sacred sites in The Bankhead National Forest in North Alabama. These desecrations are in violations of their, The National Forest Service's, own previous agreements to protect these sacred sites. Does this not sound all so familiar, the government breaking its own agreements, treaty's etc. with The People? This copyrighted article of 1 October, 1996, is offered with the permission of THE HUNTSVILLE TIMES, Huntsville, Al., newspaper. COPY OF ARTICLE ATTACHED By Mike Salinero Times Staff Writer WREN, AL- Lamar Marshall and Greg Preston don't hear the drip, drip, drip of the moisture seeping down the massive sandstone rock overhang known as Kinlock shelter at Bankhead National Forest. They don't hear the occasional bird songs. They don't even hear the silence, which can be hypnotizing to the city folks. Marshall and Preston hear the drums. They see the ghosts. And they feel the responsibility of protecting the memory of an ancient people. This place is sacred, they say. And if you look like you don't believe, their disgust shows briefly in their eyes. But the friendliness returns instantly. After all, how could reporters or photographers understand? They don't hear the drums. Besides, here is only one enemy for these modern-day warriors, and it isn't the news media. The enemy is the U.S. Forest Service. "The time for talking is over," Marshall said. "The cutting is over, they've already done the damage." "But there'll be more cutting in the future if we don't do something," Preston said. The Forest Service manages national forest lands. It allows companies like Champion International to clear-cut sections of hardwood forest. The wood is made into paper and cardboard. The Forest Service then crushed the clear-cut land with steel roller drums weighing thousands of pounds. The land is burned, sprayed with herbicides and replanted in pine trees. These management techniques are anathema to Marshall, especially when they infringe on historically and culturally important areas of the Bankhead. In 1991, the Forest Service clear-cut parts of Indian Tomb Hollow, which local Indians revere because it holds their ancestors' remains. Enraged by the incident, Marshall quit his job as an engineer and founded the Bankhead Monitor, an organization dedicated to preserving the Bankhead National Forest as is. In the Monitor newsletter, Marshall combined scathing editorials with cartoons depicting a smiling James Ramey, district ranger, triumphantly holding a chain saw over his head. Preston is a spokesman for the Blue Clan of the Echota Cherokee, which has inhabited the Bankhead for hundreds of years. The tribe still practices drumming and vision quests in places like Kinlock Shelter and Indian Tomb they say are filled with power. Marshall and Preston are angry because, they say, the Forest Service has broken a promise to protect the Kinlock Historic District, Indian Tomb and High Town Path, an ancient Indian trail. On Nov. 17, 1995, Gov. Fob James signed certificates placing High Town Path and the Kinlock Historic District on the Alabama Register of Landmarks and Heritage. A proposal to put Indian Tomb on the register was tabled for study, but James Yancy, Forest Service supervisor of Alabama, put a protective boundary around Indian Tomb in January 1993. Marshall shows visitors about 30 acres that have been clear-cut. A depression, like an empty stream bed, runs through the area. Marshall and Preston say the ditch is High Town Path, which ran from Georgia through North Alabama to Mississippi where it joined the Natchez Trace. In addition to Indians, the path was used by traders, trappers and early settlers of the Bankhead. Marshall and Preston say there's no doubt the clear-cut area runs across the High Town Path because it sits on the Tennessee divide, a ridge between the Tennessee River drainage area and the Warrior River basin. The path was along the ridge, they say, so the Indians didn't have to ford streams. In response to Marshall and Preston's charges, Yancy, head of the Forest Service in Alabama, sent THE TIMES a statement on the Forest Service's actions. Yancy says the Forest Service did not recognize the High Town Path as a "special area." The Forest Service had agreed, however, to a "partial retention visual quality management zone" along roads "commonly associated with the route of the High Town Path," Yancy said. Yancy said the zone allows "limited management activities as long as the effect is visually subordinate." "Those are bureaucratic words for making it pretty for the public, Preston said. Yancy said the activity that Marshall and Preston are protesting in the Kinlock district was a 30-acre preparation treatment to fight the Southern pine beetle. He said a study by the Forest Service's Cultural Resource Management division says the pine beetle work wouldn't affect land eligible for the National Register of Historic Places. Yancy said the same thing about Forest Service work in Indian Tomb Hollow. "I have put together a team of resource specialists to visit (Indian Tomb) to determine, based on cliff lines and other factors in our policy letter and the forest plan, if we adversely impacted the area," Yancy said. Marshall said he doesn't believe anything Yancy or Ramy, the district ranger, say. The Forest Service's promises, he said continue the legacy of the government's broken treaties with the Indians. "Smokey the Bear is dead," Marshall said grimly. "That's a fairy tale like the tooth fairy. "Native Americans were run out of Alabama," Marshall, who has Cherokee blood, said. "The only lands left in North Alabama that Native Americans can use for wild natural areas to practice the traditions of their forefathers are public areas. If they take those away..." Marshall and members of the Echota band met with regional Forest Service officials from Atlanta Sunday morning. Marshall said the Forest Service officials said they would try to get a complete logging ban on areas the Bankhead Monitor says are part of the High Town Path, the Kinlock district and the Indian Tomb Hollow. "They indicated there was a violation of the National Forest Preservation Act," Marshall said Monday. "I guess they will deal with that internally." Marshall is a modern warrior. He uses lawsuits and publicity, not guns or bows, to wage guerrilla war against the Forest Service. He constantly tweaks the nose of Yancy and Ramey, first in the Bankhead Monitor newsletter and now in WILD ALABAMA, a magazine devoted to the outdoors. He says response to the magazine has been spectacular and he wants to use it as a weapon to stop the Forest Services's clear-cutting on public lands. Marshall said he intends to file another lawsuit against the Forest Service over the High Town Path activity. "The law says they must protect our natural resources," he said. "They are breaking the law." At Kinlock Shelter, Marshall and Preston show visitors the petroglyphs, or carvings, on top of a 5-foot-high rock. One is a cross. Another is a stick figure of a man hanging upside down, arms spread, with over-sized hands. "I don't know what these mean; I'd be kidding if I said I did," Preston said, slowly tracing the carvings with his fingers. "I just know they're very significant." A triangular stone 25 feet high and 90 feet around guards the entrance to the shelter. The Indians believe the stone also has some significance. Preston said the Echota has drumming in the shelter the previous week on the autumnal equinox, the one day when daylight and night are the same duration. "There are some powerful energies in here," he said. Marshall said residents of the Bankhead are angry about desecration of the sacred sites in a way they never have been about the environmental effects of clear-cutting. They are angry, they say, that the roller drums and the bulldozers have crushed the bones of their great-great- grandparents. They are angry enough to fight he said. Perhaps peacefully, perhaps not. You can almost hear the drums. END COPY OF ARTICLE Anyone wishing to contact Lamar Marshall or Greg Preston for more information or offers of much needed support can do so at the following: THE BANKHEAD MONITOR, a Nonprofit Educational Corporation, Phone (205) 974-POST...FAX: (205) 974-7678...Email:WARUK@AOL.COM Wado, Rod Whited --------- "RE: American Holiday" --------- Date: Sat, 5 Oct 1996 19:06:15 -0700 (PDT) From: Larry Kibbey Subj: American Holiday UUCP email With Clinton announcing this as National Roosevelt History month, I wonder if that order will replace Christopher Columbus Day, America's foremost hero? N-O-T-!! And it is written.... That .... Christopher Columbus sailed the ocean blue, and on October 12, 1492 a sailor aboard the Pinta, from a high, shouted "Land, land!" It is written, that; Of course wouldn't you know it, in order to collect a life time pension promised him by King Ferdinand and Queen Isabella of Spain, he makes the claim that he spotted the land first, which it is written became known as America, only it was the island of Guanahani that he claimed for Spain. It is written, that; Now this so called American hero is said to have on November 12, of 1492, kidnaps 10 Tainos, seven women, and three children, whom he kept with him as he went on to Espanola before returning to Spain. It is written, that; Gold and land was a major factor of Columbus, and it didn't matter really that people were in fact already living on these lands he was claiming for Spain, because a far as the people(Indians), if he needed guides or translators, he kidnapped them. If his men wanted women, he captured sex slaves and if these people resisted he would retaliate with dogs, hangings and mutilations. It is written, that; Now, Black Americans claim the hardship of slavery and rightfully so, only as far as claiming to be America's First Slaves, they need to understand that on Columbus's second voyage he captured some 1,500 Taino Indians from the island of Espanola and choose 500 as slaves to be sold in Spain, to which it is said he wrote,"Let us in the name of the Holy Trinity go one sending all the slaves that can be sold." It is written, that; Then, in his quest to find all the gold in the world, Columbus ordered every Indian 14 years and older to deliver a regular quota of gold and if these Indians didn't produce any gold, then he went further and ordered their hands chopped off and during this time period, it is stated that some quarter of a million people died. Comment: Of course, such regards are not often found to present a unique picture of America's hero and such information does advocate that Columbus is by no means a real hero, but a murder, a killer of innocent women, children, babies and men, whom greeted this man and his people with open arms. In my own uneducated opinion, America has made heroes out of all the people responsible for the worlds worst holocaust..The death of the Native American, a population of 80 to 100 million. "This is very bias Larry and you should not dishonor such a legend as Columbus!" Well, e-x-c-u-s-e m-e !! But I just thought I'd provide a comment on this up-coming holiday. I know some people think rather highly of ole chris baby and the rest of the so-called American heroes, but I just wanted to add my two-cents worth. I mean, gee, we have clothes on our back, a good place to sleep and plenty of food and if it wasn't for ole chris baby, the white man say we'd still be naked and starving, oh my or does that go with lions and tigers and bears, oh no, oh well... Good night.... Larry Kibby - kibbey@sierra.net --------- "RE: Oneida Leader Speaks" --------- Date: 7 Oct 1996 15:34:42 GMT From: dbumstea@newstand.syr.edu (Daniel B. Umstead) Subj: Oneida Leader speaks at World Gaming Conference Newsgroup: alt.native October 3, 1996 For Immediate Release Halbritter Focuses on Economics at World Gaming Congress ONEIDA NATION TERRITORY, via Oneida, NY -- Ray Halbritter, chief operating officer of Oneida Indian Nation enterprises, is in Las Vegas for a panel discussion on economic diversification as part of the World Gaming Congress & Expo (October 1 through October 3). Halbritter is serving on a four-person panel at the gaming industry's international event because of the Nation's successful economic diversification efforts, explained Expo official Matt Connor. The "Economic Diversification" seminar examines the risks and rewards of investing casino dollars in other non-gaming business. The seminar addresses the concern among Indian tribes, due to encroachment by private business and federal and state legislatures, that gaming may one day be lost as the primary source of revenue on reservations. Halbritter is addressing how gaming has contributed to the diversification of the Nation's economy and the challenges of starting a tribal business. Other seminar panel members are Phillip Martin, chief, Mississippi Band of Choctaw; Marge Anderson, chairperson, Mille Lacs Indian Tribe; and James Klas, senior vice president, Marquette Advisors. The World Gaming Congress & Expo is the world's largest trade show and conference for the gaming industry. Last year, the Congress & Expo played host to more than 20,000 attendees from over 80 counties. The Nation owns and operates Turning Stone Casino, New York State's only casino, and has used revenues from that enterprise to pursue several other traditional business ventures. These include Oneida Textile Printing, a textile screen printing plant; The Villages at Turning Stone RV Park; agriculture; gasoline stations; retail shops; Internet consulting services; and a 286-room hotel and 27-hole golf complex. All business enterprises are used to fuel economic self-sufficiency and rebuild the Oneida Nation. Visit the Nation's Home Page at http://one-web.org/oneida/ For more information contact Ken Zeszutko, media coordinator, Oneida Nation Communications Department, (315) 361-7896 or send email to umstead@oneida-nation.org. --------- "RE: Stories are Our Life" --------- Date: Thu, 03 Oct 96 12:58:24 EST From: "Glen WELKER" Subj: "Stories were our life and they still are." (fyi - Glenn) UUCP email Dear Friends, I just finished creating a new home page for Larry Hill and thought you would find meaning in what he has to say. It is at: http://www.indians.org/welker/walkback.htm ---------------------------------------------------------------------------- Walking Back the Cat William Safire in Sleeper Spy defines 'walking back the cat' as using what we know from the point of discovery to reveal who knew what prior to the point of discovery. Let's walk back the cat, to a time when life was simpler, the forest pristine, the water clear, talking leaves yet to come and you-know-who, far away across the sea. Indians didn't exist then; Haudenausonee did, Anishnabe did, Tubatulabel did, Ani Yunwiya did. Hundreds of our nations lived, worked and played across the continent. Our stories were us, what we knew, where we came from and where we were going. They were told to remind of us of our responsibility, to instruct, and to entertain. There were stories of the Creation, our travels, our laws. There were legends of hard-fought battles, funny anecdotes - some from the smokehouse, some from the trickster - and there were scary stories to remind us of danger, spiritual and otherwise. Stories were our life and they still are. Then came the Indian. Whether it was Columbus's utterance In Dios, implying native people were a people in God, or his supposed destination, the Indies, that caused him to call Natives Indians, is now unimportant. Whatever it was, from that point on, our individual Native nations, our celebrated differences, ceased to matter. We were all, all Native peoples of the hemisphere, called Indians. Our long-told stories were declared relics by missionaries and adventurers, and were eventually replaced by Indian stories. They filled the non-Native readers with a sense of adventure and a longing to come see for themselves. And come they did. Native people became spies in the imaginary landscape of the Indian. Chief Broom, in "One Flew Over the Cuckoo's Nest", summed up more than two centuries of Indian stories with his insistence that, "it's the truth, even if it didn't happen." In their Indian stories, Rousseau and the Romantics depicted Indians as Noble Savages, closer to Nature and somehow more pure. But the Noble Indian alternative lifestyle depicted in their romances couldn't prevail without undermining the Christian European society from which Rosseau and the Romantics were escaping. If Natives were so noble, then they couldn't justify stealing land, killing, or converting them. This created the Good Indian and the Bad Indian, both of whom populated the frontier wherever it was for whatever purpose the writer desired. As recently as Michael Blake's Dances With Wolves, we read that the Lakota were good Indians, embodying the good in all people, including Dunbar; while the Pawnee were evil, killing with "psychotic precision." In Canada, there were no Indian wars, no bad Indians, just victims of expansion and greed. A. M. Klein's lines from "Indian Reservation: Caughnawaga" where 'Indians dance for bribes and with bedraggled feathers welcome a white mayor to the tribe', epitomize the Indian as victim. The literature of dominance produced the stereotypes: Noble savages, bad Indians, and victims. They are constructs, red silhouettes dancing on a white page, designed to illustrate the author's moral tale. It is the hollow-eyed context of dominance -- the Indian forever losing to the cowboys, selling their land for whisky, killing with psychotic precision -- that reduces and defines Indian literature in the stories of Hiawatha, Chingcachook, Kicking Bird, Pocahontas and others. Tom King developed a bush-wise Native narrator in his "One Good Story, That One." The narrator subverts the Christian Genesis story for three white anthropologists demanding a good Indian story. By the end of the story, god is seen as selfish and uncaring, Eve is strong, and Adam is stupid and whining. The narrator has moved from victim to victor. It is a humorous reversal of expectations, and the pay- off is a story of survival, which brings us to walking back the cat. There are two worlds: The New World with its Indian stories, and the Native world alive with our stories. The new world is: Empty materialism, full of decay, fear, alcohol, longing, death and a remote uncaring God. The waters are brown, the forests gone, life is hard and the dream of peaceful homogeneity has become a nightmare. In contrast, we see the Native world, our world, filled with laughter, family, love, life, and the Creator. We celebrate our differences and find beauty within; but it hasn't always been so. We were temporarily lost in the untamed land of the imaginary Indian. We were Native peoples playing an Indian roll, seeking recognition and respect defined by non-Native expectations. We wanted to be Indians in the New World. Over time, we saw that Indian stories weren't our stories, they weren't even about us, they were about non-Native writers and their worlds. We threw away our beer bottles and Redskins hats, reclaimed our history, our stories, our identities and entered the Post-Indian world. In the process, we confirmed who we are, where we've been and where we are going. Beth Brant, a Bay of Quinte Mohawk writer, dips into the Indian- landscape's colors and creates a complex tapestry, taking readers to unexpected vistas using the well-defined Indian story expectations against the reader. She tells Anna May's story of survival in Swimming Upstream. Anna May's son has drowned and she is speeding to one last rendezvous with the bottle and then who knows what. But we know what. We know death -- a drunken death, warm and tingling--is her final method for coping. She stops by a waterfall and watches the salmon climb, one cascade at a time. She sees her son as a salmon and chants his name, "Simon, Simon," willing a wounded fish over the last hurdle. She has found her spiritual center and the Post-Indian world of survival. Spiritual health is the greatest concern of Post-Indian writers. It is a manifestation of the Post-Indian world. Characters are born into the Indian landscape and survive it, but not without great pain. There are no Castenada peyote- dreams, no walk-on shamans to dull the torment. There is no forgiving Creator to pass sin onto, just ourselves working on ourselves. It is that work, which is at the core of Post-Indian literature. It is that work, which transforms multi-generational anger into a commitment to the people. It is that work, which allows us to reclaim our stories and our lives. The Post-Indian world is a different world than the one taken from us five hundred years ago, but it is our world and in it we are free. --------- "RE: Charwood-Litzau Responds to Article" --------- Date: Thu, 3 Oct 1996 19:37:47 -0500 From: feather eaglerock Subj: Charwood-Litzau responds to Associated Press article Mailing List: Minnesota Indian Affairs NEWS RELEASE FROM NORTH CENTRAL MINNESOTA NATIVE AMERICAN VETERANS OUTREACH AND RESOURCE CENTER Following is the response by Muriel Charwood-Litzau, Anishinaabe Ojibwe, to inaccuracies in the Associated Press article about the Minnesota Law to eliminate the word "squaw" from all geographic locations. ******* ******** In response to he article "Squaw-ble," that appeared in the September 27, 1996 edition of the Native American Press. I would like to make correction to the inaccuracies. The campaign to ban the use of "S" began in 1994 by two teenage girls in Cass Lake-Bena High School Indian Studies class. (The article states that I started the campaign and enlisted the help of my daughter and other student.) These two girls had the initiative, courage and integrity to stand in front of sub committees of the [Minnesota] House of Representatives and Senate and the Full House of Representatives and Full Senate to express their feelings about the use of the derogatory word. In the article, there were reports that the campaign was stupid according to some non-Indian people. However, the lawmakers were all non-Indian and the two girls have received numerous letters of support from non-Indian people. It would be naive to believe that we would not have opposition from people whose prejudices are ingrained and rooted deep in the being against Native American Indian people. The article states that the interpretation of the word "Squaw" is my definition. The article from Saxon Gouge St. Germaine which states; "All my life I have known that the word "squaw" somehow had a negative connotation and that white men who married Indian women were referred to as "Squaw men" and was not used in a complimentary way." In the book, Literature of the American Indian, by Sanders and Peek, page 184, paragraph 3, the following statement reads, "The curious concept of "squaw," the enslaved, demeaned, voiceless, child bearer, existed only in the mind of the non-Native American and is probably a French corruption of the Iroquois word otiska meaning female sexual parts, a word almost clinical both denotatively and connotatively. Another person, former Mohawk chief, Tom Porter explained the meaning of the word and it was the same meaning as described as Sanders and Peek. According to the revised and expanded edition of "The Thesaurus of Slang" by Ester and Albert E. Lewis, p. 311, the word squaw is used as a synonym for prostitute In the [Associated Press] article, Ives Goddard, a curator with the Smithsonian Institute disputed the fact that the term is offensive. He states that there is a similar word in the Mohawk language which is very offensive but has nothing to do with the word squaw. However, I spoke with Tom Porter, who states that in the Mohawk language there is a word for a female reproductive organ, and that word is ge-squaw and to call a Mohawk woman a squaw would be very offensive. As a Mohawk male and an elder he is very supportive of the ban on the use of the "s" word. There have been several theories of where the word comes from, but regardless of its origin, the term has taken the meaning of enslaved, voiceless, fat, ugly, and is demeaning to the Native American Indian woman. Women in our culture are highly regarded and respected, and the continued use of the term dishonors our traditions and our culture. Minnesota has a history of being the first in educational matters and now Minnesota is the first state to have a law to change the offensive names of geographic features to a name that is not offensive. I stand with my daughter Dawn Litzau, and Angelene Losh, as well as our Name Change Committee, a committee made up of students who are educated and will to speak out against the derogatory term. The students and I know when the term is used to describe a Native American Indian woman it is meant to be a hurtful, pejorative word. The campaign of the students is not taken lightly, as a whim or sudden enlightenment of the word. We have known for years the demeaning usage of the "s" word. Our campaign to educate and to create an awareness has spread throughout the native and words of encouragement are support are greatly appreciated. the bravery of the students to speak out against injustices is commendable and I will continue to support them in any way I can. Muriel Charwood-Litzau Rte. 3, Box 699 Cass Lake, Minnesota 56633 ******* ******** NOTE: Even after the graduation from high school of Dawn Litzau and Angelene Losh, the Name Change Committee at Cass Lake-Bena High School (a public school within the boundaries of the Leech Lake Reservation) has continued to address stereotype issues and local racism. Last year student members of the committee held at panel discussion with the student body of the Pequot Lakes High School in northern Minnesota where they discussed their feelings about stereotypes of Native Americans. As a result of that effort the Pequot Lakes Student Body voted to change their Indian mascot. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Bernard J. Rock, Sr. Leech Lake Pillager Band Spotted Eagle Warrior Society North Central Minnesota Native American Veterans Outreach and Resource Center --------- "RE: Melting Pots and Salads" --------- Date: Mon, 7 Oct 1996 20:28:36 -0600 From: sgmail@trail.com (Linden Gilbert & Victoria Stoll) Subj: melting pots and salads Mailing List: NATIVELIT Historically, Native cultures have been (generally speaking) extremely adaptable, not defining "traditional" in an inflexible or xenophobic way. It has often happened that one tribal group would adopt an element of another tribal group, from design elements all the way up to major religious and ceremonial elements. Historical examples include the Ghost Dance and more recently, the proliferation of the Sun Dance. Sweat lodges were pretty common in the majority of tribes of North American, but they did not all have the same ceremonial or religious status ... for the Cherokee, for example, the sweat was a factor in personal physical cleanliness and healing, but the religious ceremonies centered around baptism. It has become common to identify the sweat with the Lakota ceremony, thanks mostly to nuagers and a few "populizers" like Ed McGaa and Wallace Black Elk. But I know Cherokee who now use the sweat in the manner of the Lakota, and do not participate in baptism commonly. The "melting pot" or "salad bowl" concept, it seems to me, hides at its root a concept of traditional culture as inflexible, dogmatic and highly resistant to change and outside influence, which was mostly not the case with Native cultures, and is not now. So we see good potential in technologies like computers, and adapt them easily into traditional cultures ... but TV is more problematic. One fits fairly comfortably, the other is both invasive in a "colonial" sense. If you study the history of the tribes, you will find many examples of change and innovation, sometimes from within, sometimes from outside. This is, I believe, true of most indigenous, tribal cultures world-wide, and explains their resilience and survival, much to the chagrin and confusion of those with the 19th century mind set of "manifest destiny" ... which, as we have seen in the recent posts regarding Sharon, still can be found even among presumably "educated" people. There is nothing inherently superior in Western technological culture (EuroAmerican) ... it is merely extremely seductive. And the root of that seduction is the myth of "individual freedom" and personal wealth. But it is freedom without context or substance and that is no freedom at all, but a kind of soulless slavery, and the wealth of material goods and sensory distractions is not wealth at all but a profound poverty, the result of which we see on the news every day. There is a persistent, "Romantic" tendency on the part of members of Western, EuroAmerican culture to personify indigenous cultures as static, rigid, destroyed by change and adaptation ... and that simply isn't how it is, or how it ever was. It goes a bit deeper than stereotyping, which I see as a symptom, not a separate phenomenon. It is part of the mind set or worldview which allows genocide, which allows the plundering of the earth's resources, which allows the denial of the natural in favor of the artificial, and which holds the self as the ultimate arbiter, the ultimate good, and the only relevant consideration. What is "Indian" for the purposes of all these discussions, then? I'd say, "Indian" is what other Indians say is Indian ... whether they agree with each other or not. IT isn't what anthropologists, historians, novelists, philosophers, or nuage "gurus" say is Indian (or the schools of thought or academic pursuits surrounding those). And there will never be a single answer or definition, and all the answers and definitions that might appear will be transient and subject to change. Neither the "salad bowl" nor the "melting pot" is, in reality, a relevant metaphor. This is, of course, just my opinion. Linden --------- "RE: Humor?" --------- Date: Tue, 8 Oct 1996 09:34:52 -0500 (CDT) From: Nicky Michael Subj: Humor? UUCP email Unfortunately, this entire scenario is all too familiar to me. As an undergrad at Stanford in American Studies, one professor began his lecture on Indians with an extremely offensive joke about the Iroquois, "There are three ways that one can become Iroquois: You can be born into the nation; You can be adopted; Or you can be consumed (eaten)." He then proceeds to explain that native populations were decimated by diseases ****BEFORE***** Europeans arrived. Moreover, in all of his other lectures, he would lecture about demographics. He never explained any demographics about Indian people. He told the class that he wanted to write a book about Indians. HA! I explained to him in a private meeting how offensive his lecture was. I thought I might attempt to explain how he could approach this subject from a more accurate standpoint--ie. the Iroquois confederacy, agriculture and hunting, living accommodations, etc. He refuted any belief that Indian people had any form of democracy and basically said that his intention was not to offend me, refusing to consider the academic standpoint I was attempting to point out. He thought I was coming from an emotional standpoint, of which I was. The ironic thing was, I did not tell him that I am Indian (I have green eyes and blond hair). I did not even think it mattered at that point because, Indian or not, I was there as a human being who was offended. Basically, he blew me off. Hence, I am not a grad student in History at Stanford. However, I have encountered all too many of his attitudes at OSU in the grad school. There are professors willing to support Indian perspectives. But the numerous encounters with other grad students and professors that are not willing make it very, very difficult, sometimes, it would seem almost impossible!!! I even attempted to TA history classes. But could not stand to do it more than a semester because the attitude of students who were taught by these professors and high school teachers, was extremely trying. My answer. Remove myself from these situations so that I can focus on my degree. I would spend way too much time trying to teach other people, and getting more discouraged and offended. My work, my social life, etc., all *tend* to be with other Indian people (not to say I don't have non- Indian interactions and friends). This is working for me. Perhaps when I attain my degree then I will have the tools to combat the problem in more level playing field. I just wonder how much Indian people bare the "responsibility" for teaching non-Indians and even some Indians. We are just students trying to get "educated"--same as everyone else. I also would do not like a self-righteous attitude. I enjoy sharing parts of me that are important with others--such as explaining a lulu to my history class. BUT, when I share and when I don't is personal choice and knowing what is and what is not appropriate. Personally, I would rather teach and support Indian students because I think we need to support them more than "teach" the rest of the world about who we are. Yet, this is a catch 22, because I know we need to let non-Indians know so that the myths and prejudices will cease being perpetuated, as well as illustrate what appreciation we hold for our heritages. Obviously, a larger issue than this paragraph. I am just wondering what other people out there think. wanishi Nicky --------- "RE: Course on Traditional Cultures" --------- Date: 5:00 AM Oct 4, 1996 From: schumcoll@gn.apc.org (Kath Dalmeny) Subj: Course on Traditional Cultures Newsgroup: igc.list.indknow Course announcement for a two-week residential course: TITLE: Traditional Cultures and the Environment TEACHERS: Winona LaDuke and John Mohawk DATES: December 1-14, 1996 VENUE: Schumacher College, an international centre for ecological studies COURSE FEE: 700 pounds sterling, which covers tuition, residential accommodation, food and field trips. Please note: Schumacher College is a registered charity and a not-for-profit organisation. A limited number of bursaries are available to cover all or part of course fees for those who might not otherwise be able to attend. Please ask for further details. COURSE DESCRIPTION: Cultural and biological diversity are being reduced by the spread of Western values and lifestyles. During this course, two leading American Indian activists will explore the diversity of traditional American Indian cultures and discuss what they have to teach us about our relationship to the earth. Winona LaDuke will discuss indigenous economies from both historical and contemporary perspectives.The Economics of the Good Life (Minobimaatisiiwin) is the foundation for the holistic concept of economy in the American Indian tradition. She will also describe projects underway in indigenous communities in the USA which are helping to restore native values and ways of life. John Mohawk will examine Native American resistance to industrialisation, colonisation and so-called "economic development". He will also consider the relevance and importance of traditional cultures to our time and explain why a new consciousness is needed if we are to create a sustainable relationship between people and the environment. MORE ABOUT THE TEACHERS: Winona LaDuke is an environmentalist and indigenous rights activist. She is Campaign Director of the White Earth Land Recovery Project and writes and lectures extensively on national environmental issues in the U.S. John Mohawk, a Seneca Indian and assistant professor of American Studies at the State University of New York, is the principal author of A Basic Call to Consciousness and editor of Daybreak magazine. MORE ABOUT SCHUMACHER COLLEGE: Schumacher College is an international centre for ecological studies which aims to explore the foundations of a more sustainable world view. One- to five-week courses are run throughout the year on: ecological economics and development issues; the links between philosophy, psychology and ecology; and the new understandings emerging from recent scientific discoveries. For further details of this and other courses, please contact: Hilary Nicholson (Administrator), Schumacher College, The Old Postern, Dartington, Totnes, Devon TQ9 6EA, UK. Tel: 01803 865934 Fax: 01803 866899 Email: schumcoll@gn.apc.org Kath Dalmeny (schumcoll@gn.apc.org) --------- "RE: Job in Seattle" --------- Date: Mon, 7 Oct 1996 08:46:53 -0700 From: berryj@Okway.Okstate.edu (John Berry) Subj: (FWD)Job in Seattle (working with EPA) ___________________________ Forward Header _______________________________ Subject: Job in Seattle (working with EPA) Author: ALAN MOOMAW at SMTP Date: 10/3/96 7:34 PM NATIONAL ASIAN PACIFIC CENTER ON AGING SENIOR ENVIRONMENTAL EMPLOYMENT PROGRAM OPEN POSITION ASSIGNMENT TITLE: Technical specialist for Sediment Management EPA, Aquatic Resources Unit GENERAL DESCRIPTION: The incumbent will support the Sediment Management Program by providing technical expertise for the program. QUALIFICATIONS: MUST BE AT LEAST 55 YEARS OF AGE (PL 98 - 313) Bachelor's Degree in environmental sciences in one or more of the following disciplines: oceanography, biology, botany, geology, hydrology, or related field. Environmental field experience with ability to use field equipment. Familiarity with design of environmental field investigations; methods of collecting and interpreting scientific data; principles of ecology and scientific inquiry. Computer word processing skills. Strong communication and organizational skills. Able to travel overnight 1-2 days per month. ASSIGNMENT RESPONSIBILITIES Prepare and process site designation environmental documents. Conduct technical review of public/private proposals involving sediment manipulation. Input data and study results into database. Participate in interagency/public meetings with EPA staff. Conduct technical review or proposed habitat creation, restoration, and enhancement. SALARY: $10.50 per hour + benefits 30-40 hours per week TO APPLY: Send resume and cover letter specifying position title by October 18, 1996 to: NAPCA 1511 Third Avenue, Suite 914 Seattle, WA 98101-1626 or FAX: (206) 624-1023 --------- "RE: Call to be in Mexico" --------- Date: Wed, 2 Oct 1996 22:09:15 -0700 (PDT) From: moonlight@igc.apc.org Subj: Urgent call to be in Mexico! UUCP email The National Commission for Democracy in Mexico office in El Paso del Norte, Tejas puts out a call to all those companeras and companeros who can make it to San Cristobal de las Casas, Chiapas and/or Mexico City as the Zapatista delegation travels to Mexico City for the First Indigenous Congress to do so, on 4 October 1996 (SCLC), and 7 October 1996 (Mexico City). The Zapatista delegation will be leaving San Cristobal de las Casas, Chiapas for Mexico City on 4 October 1996, for the First Indigenous Congress on 8-12 October 1996. It is crucial that all people of good will and solidarity give support to the Zapatistas as they go to Mexico City to participate in this dialogue and help to open up the dialogue process to achieve democracy, liberty and justice. Democracy through Peace, Not War! Those of you who can, please try to be in San Cristobal on 4 October 1996, which is this Friday and/or Mexico City on the 7 October 1996, which is this coming Monday. Thank you all for your support, work y adelante!! --------- "RE: Happy 1842 Treaty Anniversary" --------- Date: Thu, 3 Oct 1996 11:42:19 -0700 (PDT) From: "Carol Edgerton" Subj: Happy 1842 Treaty Anniversary -Forwarded Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) I am forwarding this article to triballaw because I think it might be of interest to some of the readers. Date: 10/03/1996 08:58 am (Thursday) Subject: Happy 1842 Treaty Anniversary Media Special: October 3, 1996 by Walt Bresette - 715/779-5071 Governor Thompson to Visit Ashland on Chippewa Treaty Anniversary On October 4, 1842 the Lake Superior Chippewa ceded to the United States large portions of our homeland, including northern Wisconsin and the western portion of Michigan's upper peninsula including areas surrounding the White Pine mine. The 1842 Treaty, like other cession treaties, reserved from sale the right to hunt, fish and gather. The United States (and subunits) agreed to the terms of the sale and in subsequent deals, laws, executive orders and court decisions also became "trustees" on behalf of the Lake Superior Chippewa's remaining interests in this ceded territory. However, when these territorial interests were annexed to the Union they forgot about these deals. Here in Wisconsin, following nearly a century of ecological devastation, the new state formed what eventually would become the Department of Natural Resources. Since the turn of the century until January 1983 the state was engaged in illegal arrest and seizure of Lake Superior Chippewa hunters, fishers and gatherers. But, that world changed when the 7th Circuit Court of Appeals found Wisconsin guilty of these illegal acts and enjoined them from further illegalities. This ruling, popularly known as the "Voigt Decision" (named after Lester P. Voigt, WDNR Secretary) should have put to rest any ambiguity over our ceded territory treaty rights. However, Thompson, his top aide James Klauser (a former EXXON lobbyist) and George Meyer, the new DNR Secretary continue to ignore this ruling. After years of bitter violence on the boatlandings the state was forced to accept the law. But like de facto segregation continued long after the civil rights laws were in effect, de facto abrogation of treaty rights continues - particularly regarding the threat to ceded territory by mining interests. Governor Thompson and his Great Lakes governor buddies such as Michigan's Engler have ignored and thus usurped these legitimate property interests of the Chippewa. But, in the process they have also put the region and it's people in harms way, with the proposed massive metallic sulfide mine at the headwaters of the Wolf River near the Mole Lake Chippewa reservation and now in supporting the White Pine mine on Lake Superior. And, the trustees - the United States have rolled over to this pressure. Either the federal courts are correct and the Lake Superior Chippewa have legitimate property interests in ceded territory or we don't. If we do, then the White Pine acid mine, its former and future smelting operations and the unreclaimed tailings pond from conventional mining has and is damaging those rights, without our interests being protected. The EPA, in ignoring this trust responsibility, is violating the constitutionally defined and protected rights of the Lake Superior Chippewa. Either they don't understand their role and should step aside for someone who does, or they are deliberating engaged in de facto abrogation of treaty rights. If this were a school district violating a desegregation order federal troops would have been sent in long ago - to protect the Chippewa. But now, us Chippewa find ourselves in the most peculiar of circumstances. After a century of lost suppers, jailed uncles and grandfathers and with a promise by the federal courts that things will change, things have actually gotten worse. Instead of preventing the catching of fish and arresting individual tribal members they are participating in the wholesale threat to entire fisheries, rivers and entire regions of habitat. Yes, we can spear a fish but if our sister eats it and wants to get pregnant or breast feed she will poison her body or her unborn child. Enough is enough. In relying on the federal courts decision both White Pine and Exxon's mining activity are treaty violations. And, until recognized by the states, all other such massive resource extraction is likewise a treaty violation. Either our tribal governments must lead in defense against these violations or, like last summer at Stern's Crossing, those who understand will. On this anniversary of promises between the Lake Superior Chippewa and the United States it is unconscionable that Governor Thompson, who openly carries dirty water for the mining interests, be treated in anyway other than the threat he is to our rights and region. Like Wisconsin Central he should be run out of town until he understands the law and the people. And, until the EPA understands its responsibility under the law, the tribal governments should declare the mine illegal, the mining cargo illegal throughout ceded territory, and assemble whatever is necessary to defend out rights. On October 8, the Roseua River Chippewa Tribal Government in Canada have announced a "Blockade for Treaty Rights". When, I wonder will our governments do likewise. When Rosa Parks said NO, that her feet was tired and that she wasn't going to go to the back of the bus, she didn't need an okay from Dr. King, NAACP, SNCC, the Governor or the President - she had a constitutional right. Had Dr. King said, "Rosa, they're going to give us a million dollars if you just go back two seats," I know what Rose would have said: "Martin, this is your stop - it's time for you to get off." Lake Superior Chippewa members, the beneficiaries of promises legally bound in treaties have a right to defend their interests. Until our rights are recognized we have a duty to say NO. When Dick Gurnoe was arrested for fishing in Buffalo Bay and eventually acquitted by the State Supreme Court, he said NO. When the Tribble Brothers were cited for violating state game laws and eventually acquitted by the U.S. Supreme Court, they said NO. (That case, by the way, was heard on October 3, 1983 - the state was denied cert. And, as one Lake Superior Chippewa, I say NO. Either the treaties are the supreme law of the land, affirmed by the federal courts, or they are not. If in the process of what will follow we set bad legal precedent, this will much better than doing nothing while our future is endangered. I'd rather lose a court battle than not fight for Lake Superior. $ $ $ $ $ $ Walt Bresette is a Lake Superior Chippewa from the Red Cliff Reservation. He co-authored a book on Chippewa treaties surrounding the "Voigt Decision" and this summer helped organize a ceremonies which stopped acid transport across the Bad River Chippewa Reservation. He can be reached at Route 1, Box 117, Bayfield WI 54814 - Phone 715/779-5071 Fax: 715/779-3465 or by e-mail: bresette@win.bright.net Note: Governor Tommy Thompson will be at a ribbon cutting ceremony on Friday, October 4 at 2 p.m. at the old Louisiana Pacific plant between Pamida and Walmart on Highway 2 in Ashland. Please tell your networks to greet him with an appropriate message. --------- "RE: New Mexico Updates" --------- Date: Sat, 5 Oct 1996 11:18:20 -0600 From: sgmail@trail.com (Linden Gilbert & Victoria Stoll) Subj: New Mexico updates UUCP email Once again the Taos Pueblo has benefited from "Favored Nation" status by having a chunk of land returned by the US Government. Previously it was Blue Lake, now it's a 764 acre tract of land in the Blue Lake Wilderness Area, giving the tribe full management of the entire area. Meanwhile, in the South, the Mescalero Apache tribe has been forced to close its casino at the Inn of the Mountain Gods and lay off more than 300 employees due to the inaction of federal courts in granting a stay of execution on the Federal court's ruling that the casino was operating illegally. Casinos operated by several Pueblos have been allowed to remain open by rulings by the same court, but the Apache casinos at Mescalero and Jicarilla were exempted from the rulings. The standoff at Nambe Pueblo has dropped out of the news while the two factions fight for control of the Pueblo and its income generating projects which include a planned casino as well as a gasoline distribution facility. Interesting to note the disparity in treatment of the various tribal groups in New Mexico by state and federal officials and agencies. Interesting to note also that nearly all the casino operating Pueblos are within an hour's drive from Santa Fe, the capitol. Taos does not operate a casino, but the pueblo is one of the premiere tourist destinations in the state, and most Taosenos do not live in the pueblo, returning for ceremonies but living elsewhere. The pueblo offers daily tours and most of the "open" buildings at the pueblo are tourist shops. Economic realities? Linden --------- "RE: News Flashes" --------- This important note dated: Mon, 7 Oct 96 13:46:47 GMT, sent by the Leonard Peltier Defense Committee: On October 6th, Leonard received a visit from LPDC staff and two of his grandchildren. He is doing very well and asks that we send his thanks to everyone who mobilized to protect him. You can reach Leonard directly at: Leonard Peltier, 89637-132, PO Box 1000, Lvn, KS 66048. (There are articles in this issue that will help explain the reason for this communique for those who do not know recent happenings with Leonard.) ----------------------------------- An invitation from Martha Crow at the NIEA Convention: Date: Thu, 3 Oct 1996 15:01:11 -0400 Please invite all subscribers to stop by our table at the National Indian Education Association Convention in Rapid City, SD. NIEA will be held from Oct. 12-16th. We will have our booth up and running on the 13th. We will at NIEA to sell and autograph our book 1996-97 INDIAN COUNTRY ADDRESS BOOK. We will also be selling some really cool t-shirts, too. We hope your subscribers will drop in for a chat and a looksy. Martha Crow ----------------------------------- This invitation from Susanna Shreeve Date: Sun, 6 Oct 1996 16:29:51 -0700 (PDT) Night Owl, You might want to mention that NetDay, by gathering telecommunication professionals, community-based volunteers and national sources of good will, individuals are emerging who will go for free, or for travel expenses by invitation to assist: from long-range planning to actual installations, whatever it requested. Jim Lundy, who's assisted Sherman Indian High School with their model, can be reached between 6:30 - 7 a.m. (or leave message) at 310-814-6265. Steve Turner, of Turner Communications, can be reached at 800-4sturner. --------- "RE: Poem: A Questioning Poem" --------- Date: Sun, 6 Oct 1996 17:06:19 -0400 (EDT) From: Wanita Sears Subj: A Questioning Poem UUCP email If not for the Sun how could day be done If not for the Birds would we hear these words If not for the Earth would we have any worth If not for the Moon would the Seas swoon If not for the Thunder how would we wonder If not for the Trees how would we breathe If not for the Bees could Flowers please If not for the Stone would we have a home If not for Creator would any of this matter Wanita Sears 2/19/95 --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 96/10/02 23:57 From: Debra F. Sanders (dfsanders@genie.geis.com) Subj: Verse: Hawai'ian Book of Days genie email A HAWAIIAN BOOK OF DAYS, week of October 13-19 KEPAKEMAPA (September) (Mahoe Hope) 13 Seek to know all that there is to know -- to experience all that there is to experience. 14 You speak, ... and I can hear your voice in the very silence of my soul. 15 How much more interesting is the tapestry woven of many colors than that woven of only one hue. 16 The wind whispers over the mountains and through the leaves of the trees below. 17 The land trembles -- Pele is awakening! 18 The ocean is the source of all life. 19 We bless the earth ... and are blessed by it. (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, 10 October 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: Mon, 7 Oct 1996 22:22:41 -0600 From: Natalie Bollinger Subj: National Conference Press Release Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu) FOR IMMEDIATE RELEASE CONTACT: Natalie Bollinger, AISES Conference Planner Ime Salazar, AISES Director of Corporate Affairs (303) 939-0023 Please visit our website: http://www.colorado.edu/AISES/conf96.htm American Indian Science & Engineering Society (AISES) Convenes 18th Annual National Conference in Salt Lake City Salt Lake City, Utah, October 15, 1996 -- Over 1500 American Indian students and professionals are expected to converge on the Salt Palace Convention Center in Salt Lake City from November 14-17, 1996, in a celebration of Indian community. AISES is a not-for-profit organization that provides academic, financial and cultural support to American Indians from elementary grades through graduate school. AISES programs give directly to Indian students - scholarships, summer programs, and college chapters. AISES also provides culturally appropriate curriculum and training to teachers and communities to help them meet the academic and cultural needs of Indian students. Through these programs, Indian young people are able to overcome many obstacles to success in high school and college. With AISES' help, they become professionals who bring unique strengths to their workplaces and to their Indian communities. The theme of the 18th Annual American Indian Science & Engineering Society's Conference is "Wisdom of the Sacred Circles: Learning - Living - Giving Back". This theme focuses on the ancient symbol of the Medicine Wheel. This concept, used by almost all of the Native people of North and South America, can be expressed in many different ways: the four elements of earth, the four aspects to our nature, the four races, and many other relationships. The Medicine Wheel signifies balance and harmony. The social and cultural highlight of the conference will be the Traditional Dinner on Saturday, November 16. This special event will feature traditional foods from the region. Following the dinner, there will be a powwow featuring dancers and singers from local tribes. The powwow begins at 9:00 PM at the Salt Palace Convention Center and is open to the public. The keynote speaker at the conference Traditional Dinner, held on Saturday, November 16,is Oren R. Lyons. Mr. Lyons is a traditional chief of the Onondaga Nation, Iroquois Confederacy, and Associate Professor of American Studies at the State University of New York at Buffalo. He is the publisher of Daybreak, a national Indian news magazine, and has represented American Indian interests at the United Nations and other international forums. The Honors Banquet held on Friday, November 15, will honor the recipients and donors of over $500,000 in scholarships awarded to American Indian students to further their careers and education in the science, engineering, and business fields. Lucent Technologies, formerly a division of AT&T, is the major sponsor of the conference. Over 150 other organizations and corporations will participate in the conference's career fair, and will recognize AISES members for their skills and commitment to technical excellence in their chosen careers. Event sponsorships are still available, contact Ime Salazar at the above number. ----------------------------------- Date: Fri, 4 Oct 1996 22:52:42 -0700 (PDT) From: Alan Mandell Subj: Native American Law Symposium Original Sender BETSY@GEODE.UMNH.UTAH.EDU Second Annual Native American Law Symposium: Archaeological, Religious, and Repatriation Implications for Land Use and Ownership Friday, October 25, 1996 University of Utah - College of Law Salt Lake City, Utah For more information you can access the website at: http://raven.umnh.utah.edu/Utah.NA.law.html Betsy Price, Project Manager A joint project sponsored by: The Natural History of Genes Eccles Institute of Human Genetics UMNH Utah Museum of Natural History University of Utah University of Utah Medical School Salt Lake City, Utah 84112 801-581-6286 betsy@geode.umnh.utah.edu ------------------------------------------- Date: Mon, 07 Oct 96 02:36:49 GMT From: weaver@visi.net (Gary Weaver) Subj: Meherrin Tribal Pow Wow The Meherrin Indian Tribe 8th annual Pow Wow will be held October 25,26, & 27. The Pow Wow will be held at the Tribal lands off Route 11 in Hertford County. For more information and directions contact: Meherrin Tribal Office P.O. Box 508 Winton, North Carolina 27986 Phone (919)358-4375 ,,, (o o) +---------------oOO--( )--OOo-----------------------------------------+ Gary Weaver weaver@visi.net ----------------------------------- Date: Thu, 03 Oct 1996 17:37:04 GMT From: garyf@ocbtp.com (Gary Fuller) Subj: Southern California Native Events Presented as a public service by OCB Trading Post, the largest American Indian store in the San Gabriel Valley. Come see our large selection of beads, sterling silver jewelry, and one of the largest collections of books on Native Americans available for sale. OCB Trading Post 657 E. Arrow Hwy #M Glendora, Ca 91740 (818) 914-0306 http://www.ocbtp.com/ mailto:info@ocbtp.com ----------------------------------- The following events will occur in and around Southern California in the next three weeks. If you have an event you'd like to have listed on this listing, on our web site, or our calendar flyers, please send it to one of the addresses above. You can print this list and hand it out to friends, but any use of this document must be in it's entirety. Some upcoming Native Events in Southern California: Bill Neill Concert October 4th, 1996 Cafe Lynnie 1309 S. Grand Avenue. Glendora, Ca For directions & information, call (818)335-7272 Hours: 8:30pm - 11:00pm Friday, October 4: Bill Neill, also known as Elk Whistle, will be bringing his beautiful Native American flute music to the area. He has put out at least one tape, and makes that flute do the most hauntingly beautiful music you've ever heard. ----------------------------------- 7th Annual Wolf Moon Powwow October 4, 5, 6 Pioneer Park 33187 Hwy 247 East (Old Woman Springs Road) Contest Dancing (Grand Entry point system), Food, Arts & Crafts Everyone Welcome! Head Staff: Master of Ceremonies: Orville Little Owl (Mandan/Hunkpapa Lakota) Spiritual Leader: Grandfather Whitecloud (Pueblo) Head Man Dancer: Roger Slaughter (Mohawk) Head Woman Dancer: Victoria Matheny (Diegueno) Gourd Dancer: Pete Manyhorses Mares (Juaneno) Princess: Chamese "Eagle Quill" Dempsey (Paiute) Arena Director: Bob Rivera (Chumash) Whipman: Brian Brightcloud (Chiricahua Apache) Northern Host Drum: Red Tail Singers Southern Host Drum: Hale and Company Schedule Of Events: Friday: 3pm.: Gate Opens 5pm: Gourd Dancing 6pm: Grand Entry Saturday: 9am: Gate Opens 11am: Gourd Dancing 12 noon: Grand Entry 6pm: Gourd Dancing 7pm: Grand Entry Sunday: 10am: Gates Open 11am: Gourd Dancing 12 noon: Grand Entry Entrance Fees: Adults $3., 12-18 years/Seniors $2., under 12 w/adult free. 3 day pass $6. For more information call: (619)248-7817, (619)248-7215, (619)248-9354, (619)248-7832, (619)248-6001. Sponsored by Lucerne Valley Chamber of Commerce in cooperation with County of San Bernardino, CSA 29. ----------------------------------- Saahapta Whi-Al-Lum Pow Wow October 11th, 12th & 13th, 1996 Fiscalini Field, Highland Ave., San Bernardino, CA Native American Fund Raiser All drums and dancers welcomed! Head Staff: Master Of Ceremonies: Kenny Hood (Shawnee) Arena Director: Bob Rivera (Chumash) Elder: Louis Avarez (Yaqui, Mayo) Southern Man Dancer: Pete Manyhorses Mares (Juaneno) Southern Woman Dancer: Teresa Miers (Apache, Pima) Northern Man Dancer: John Mulkern (Cherokee) Northern Woman Dancer: TBA Young Boy Dancer: R.J. Hood (Shawnee) Young Girl Dancer: TBA Eagle Staff: TBA Flag Persons: Bob Langevin (Ojibwe) and Jack Bartlett Southern Host Drum: TBA Northern Host Drum: Red Spirit Singers Guest Drum: Shadow Lodge Guest Drum: TBA Guest Drum: TBA Whipman: Roger Slaughter (Mohawk) Drum Keeper: Order of the Arrow Spoon Keeper: Jim Rogers (Hopi) Chairman: Bob Langevin (Ojibwe) Vendor Chairman: Bob Kelly (Lumbee) Public Relations: Marcia Bennett (Cherokee) Hours: Friday: 5pm: Gate Opens 7pm: Grand Entry Saturday: 9am: Gate Opens 1pm: Grand Entry 7pm: Grand Entry Sunday: 9am: Gate Opens 1pm: Grand Entry 7pm: Grand Entry Directions: From the 15 South: Take the 15 south to the 215 Freeway - 215 to the 30 East - go approx. 1 mile to the Waterman exit. Go south (right) to Highland Ave. Take a left on Highland Ave to Fiscalini Field (approx. 3/4 mile on right). From the 10 East: Take the 10 east to the 215 north. Go to the 30 Freeway (look for the Mountain Resorts sign). Take the 30 freeway for approx. 1 mile to the Waterman exit. Follow street directions as for 15 South directions. From the 10 West: Take the 10 west to the 30 freeway turnoff. Go approx. 6 miles to the Waterman exit. Follow street directions as for 15 South directions. From the 91 North: Take the 91 North to the 215 Freeway north. Follow the 215 to the 30 freeway (look for the Mountain Resorts sign). Go approx. 1 mile to the Waterman exit. Follow street directions as for 15 South above. Camping will be available. For nearby hotel/motel info please call (909)874-6685. Saahapta will not be responsible for theft, injury, or personal cost! Powwow sponsored by: Whi-Al-Lum Chapter of the Order of the Arrow, California Inland Empire Council of the BSA. No Alcohol or Drugs Allowed. Vendors by invitation only. For further information contact Bob Langevin (800)871-6685. ----------------------------------- American Indian Exposition & Sale October 11th - October 13th, 1996 Salinas Room Monterey Fairgrounds Monterey, Ca Hours: Friday: 2pm - 7pm Saturday: 10am - 7pm Sunday: 11am - 5pm Indian dancing Saturday & Sunday afternoons General Information: (209) 221-4355 Fax: (209) 221-0844 Produced by American Indian Traders Guild, Inc. ----------------------------------- The Gabrielino/Tongva Spring Foundation's Before Columbus Day A native American Arts & Crafts Festival October 13th, 1996 University High School Springs 1439 S. Barrington Ave West Los Angeles, Ca Hours: Noon to 4pm Entertainment The Tongva Nation Dancers The Acjachemen Men Singers Lorenzo Baca, Apache Singer, Storyteller Gary Lemos, Native American Flute Music Dorame Family, Historical Music Demonstration Hands-on Activities Children's Traditional Games & Crafts American Indian Tortilla Making Basketweaving Demonstration Ancestral Weaving Demonstration Traditional Native American Foods Tours of Kuruvungna Village Site & Springs Cultural Display Tongva History & Artifacts More Information Call: (310) 397-0180 or (310) 836-4343 ----------------------------------- Lake Casitas Intertribal Pow Wow October 19th - October 20th, 1996 Lake Casitas Campground Lake Casitas Ojai, California Hours: Saturday: 10am - 10pm Sunday: 10am - 6pm Contest Dancing Music & song of Native America One of America's largest pow-wows Hundreds of competition dancers Nationally known drum groups Fishing & camping Weekend passes Native foods & fry bread Lake front setting Buffalo B-B-Q Giant American Indian arts & crafts festival Over 80 selected artists & traders For more information: (805) 496-6036 Sponsored by: Visions in Time (California Non-Profit), The Ventura Independent, KVEN AM 1450, and KHAY FM 100.7 ----------------------------------- American Indian & Western Relic Show and Sale October 18th - October 20th, 1996 Pasadena Center 300 E. Green St Exhibition Hall Pasadena, Ca Hours: Friday: 1pm to 7pm Saturday: 10am - 7pm Sunday: 11am - 5pm Exhibition dancing Saturday & Sunday Native American arts & crafts, craft supplies, beads, furs & trade items The largest American Indian show in southern California Information: (213) 770-4444 Discount coupons available at most American Indian stores in Southern California. ========================================================================== -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Karen J. Gould, Leonard Peltier Defense Committee, Freedom Heart Rising, Larry Innes, Larry Kibby, Wanita Sears, Rod Whited, Daniel B. Umstead, Linden Gilbert, Janet Smith, Debra F. Sanders, Bernard J. Rock, Sr. via Feather Eaglerock, Nicky Michael, Bernadette Chato, Kath Dalmeny (Announcement), Allen Gabriel, Walt Bresette via Carol Edgerton (Announcement), Joseph C. Winter, Alan Moomaw via John Berry, National Commission for Democracy in Mexico, Jon Norstog, Larry Hill via Glenn Welker, Frank Cournoyer via Joe Campagna -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ Part B of this newsletter has already been distributed via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 10 October 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: Sat, 5 Oct 1996 03:03:40 -0400 From: sahtu@aol.com Subj: Indigenous Peoples Day Powwow - Berkeley, California (12 October) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Berkeley's 5th Annual Celebration Indigenous Peoples Day Powwow and Indian Market Saturday October 12, 1996, 10:00 am to 6:00 pm Martin Luther King, Jr. Park Berkeley, California (On Martin Luther King, Jr. Way between Center Street and Allston Way) Exhibition Dancing - 10 am to noon Open Gourd Dancing - noon to 1 pm Grand Entry - 1 pm Contest Dancing - Round Dancing - Intertribal Dancing All Drums are Invited! Enjoy Native American Foods and Native American Arts & Crafts at the Indian Market. In 1992 Berkeley first celebrated the new annual holiday, Indigenous Peoples Day. Please come and celebrate this holiday with us in honor of all our ancestors, the people continuing the struggle today and future generations. Co-sponsored by: City of Berkeley Indigenous Peoples Committee Turtle island Project No Drugs or Alcohol Indigenous Peoples Day Committee is not responsible for lost or stolen articles. For more information please call: (510) 726-1807 ----------------------------------- Date: Tue, 1 Oct 1996 18:42:38 -0700 From: savewardvalley@mail.rippers.com (Save Ward Valley) Subj: Mojave Children's Gathering-Nov 2 at Ward Valley Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The Fort Mojave Indian Tribe Presents Children's Fall Gathering A Day of Fun and Learning Saturday, November 2 from 9:30 a.m. to 8:30 p.m. at Ward Valley, California Come join us at Ward Valley, 22 miles west of Needles (Hiway 40), take Water Rd. exit, turn left, signs will guide you to location. The day will feature fun ecological projects in the wide open desert. Learn stories, legends, songs and dances from the Elders. Learn about the importance of Spirit Runs. We will have an after dinner campfire with youth performing traditional indigenous singing and dancing. The gathering is open to youth from fourth grade through high school. This event is free. Food and lodging will be provided for those youth who have travelled from afar. We extend a special invitation to indigenous youth and youth of color, but welcome all youth. For more information and to register call: 619-326-6267 (Sheila) 520-346-2410(Lilly) 619-326-4591 (Steve) --------- "RE: NY Breaks Off Negotiations" --------- Date: Tue, 8 Oct 1996 06:15:28 -0400 From: bf145@freenet.carleton.ca (Allen Gabriel) Subj: New York State breaks off negotiations Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) HAUDENOSAUNEE MOHAWK - ONEIDA - ONONDAGA - CAYUGA - SENECA - TUSCARORA MOHAWK NATION COUNCIL OF CHIEFS VIA BOX 366 ROOSEVELTOWN NEW YORK 13683 Telephone (518) 358-3381 Fax (518) 358-3488 PRESS RELEASE SYRACUSE, OCTOBER 3, 1996 By The Kahniakehaka (Mohawk) Nation Council of Chiefs (Traditional Government), The St. Regis Mohawk Tribe (United States); and The Mohawk Council of Akwesasne (Canada); (Together referred to as - the Mohawks of Akwesasne, or the Mohawks). The State of New York today, in a move contrary to the wishes of the Mohawks, and of the Federal Judge hearing the case, broke off negotiations for a settlement of the Mohawk land claim in Northern New York. The negotiations had been on-going for more than ten years, and many participants felt we were finally nearing a satisfactory conclusion for all parties. The State of New York, however, about six months ago added a new element that derailed the negotiation. It insisted that as a part of the settlement of the land claim, the Mohawks also agree to collect all state taxes on sales to non-Indians on their reservation and turn them over to the State. The State announced that it was requiring all tribes in the State to negotiate tax compacts with it. This brought other tribes and Indian merchant groups into the issue, The Mohawks said that the tax issue is not one that a single tribe can negotiated, and asked the State to handle it separately from the land settlement. In May 1996 and again on October 3, 1996, Judge McCurn, the federal judge handling the Mohawk case in Syracuse, agreed with the Mohawks, and urged the State to proceed with the tax issues separately from the land settlement. The State refused and now has broken off negotiations. This means the land case will be tried and decided by the federal court, rather than settled. The Indians and non-Indians of New York are facing years of costly and contentious litigation, instead of the anticipated amicable resolutions of the Mohawk claims. It is likely that the United State will enter the case on the side of the Indians as it has done in the Cayuga Nation. The lands at issue in the Mohawk claim are approximately 11,642 acres consisting of county land in St. Lawrence and Franklin counties, 640 acres in Massena, 640 acres in Fort Covington, and 144 acres in the Hogansburg Triangle, 2,060 acres of another triangle, and a series of lots along the Grass River between the two towns, In addition, the ownership of Barnhart Island, where the Robert Moses is located, and a number of other islands, including but not limited to Croil and Long Sault Islands, are in dispute. Spokespersons for the Mohawks said they are disappointed. They said they have been trying to settle the case in a way that would be fair to the Mohawks, but would not dispossess any non-Indian land owners. Subject to a final ratification of their people, they had tentatively agreed to five (5) conditions the State had earlier insisted upon the settlement talks - namely: 1. that all titles to property would be cleared, 2. that the United States would make a contribution to the settlement, 3. that land going to the Indians would be public lands or lands acquired from willing sellers, 4. that the tax base of the local governments would be addressed, 5. and that the settlement would be reasonable related to the size of the claim. The Mohawk negotiators had also agreed to recommend that their people give up any claim to lands in the two heavily populated one mile squares in Massena and Fort Covington, or on the Grass River, in return for the right to buy county property from willing sellers. The Mohawks had secured the agreement of the Federal government to pay a substantial amount of the settlement. They were also negotiating with the New York Power Authority to settle the claims to the Islands. Again, although an agreement had not been reached, the negotiations were making very significant progress towards an agreement. The Mohawks said that going back to court, of course, means that there are no agreements at all, and that all the claimed land is back in the suit. The Mohawks of Akwesasne, and The Kahniakehaka (Mohawk) Nation Council, The Mohawk Council of Akwesasne and The St. Regis Mohawk Tribal Council; state that these legal proceedings will be brought without prejudice to the Aboriginal and Treaty rights of all Kahniakehaka (Mohawk) as well as the United Mohawk Councils of Akwesasne. History of the Mohawk Claim To understand the Mohawk claim, one must go back to the promises made to the Mohawks in the Treaty of 1796, and the ruling of the United States Supreme Court in a similar case involving the Oneida Tribe. Notwithstanding the Mohawk Position on the 1796 Treaty, the Aboriginal rights of the Mohawks are larger than those mentioned in the treaty. The Mohawks at Akwesasne make a claim to land outlined in the 1796 Treaty and to islands, including but not limited to Barnhart, Croil and Long Sault. The Mohawk land claim is divided into a mainland claim and an island claim. The mainland claim is based on a 1796 treaty between the Mohawks and the State of New York, approved by the United States. The Treaty guaranteed a reservation of 36 square miles drawn on a map (in the area of the present New York reservation and the village of St. Regis), two areas of one mile squares situated around mills the Mohawks had (now in the middle of Massena and Fort Covington), and meadows on the Grass River. In violations of federal law, New York later made several purchases of the Reservation established by the 1796 Treaty, but without the required consent of the United States. The United States Supreme Court, several years ago, in a similar case brought by the Oneida Indians held that such purchases by the State without the consent of the United States, violated federal law and were void. The Mohawks claim ownership of their treaty land, and damages for having been deprived of some 15,287 acres of it for many years. The Mohawk Island claim is primarily for three Islands (Barnhart, Croil, and Long Sault), that were thought to be in Canada at a time the treaty was made, but later were determined to be in the United States. The State of New York, in the 1840's, recognized that the Mohawks owned the Islands and should be paid for them, New York had unlawfully sold the Islands to developers. New York did not return the Islands to the Mohawks. The transaction was without the required consent of the United States. The Mohawk claim states that the Islands were never lawfully the property of the State, and remain Mohawk property. The Island Claim is substantial because the Robert Moses Dam is anchored on Barnhart Island and federal laws provide Indians with a right to share in the power revenues when their reservations are used for power production, The New York Power Authority is seeking a renewal of its license for the Robert Moses Dam, and while contesting the claim, had been moving towards a negotiated settlement with the Mohawks. That settlement possibility was also pulled off the table when the State walked out of the talks. Additionally, while no suit was brought, the Mohawks claim ownership under the same theories to a number of the Islands in the Thousand Island Chain that currently are the site of expensive summer homes. At New York's request, the Mohawks were negotiating to settle that claim as a part of the overall land claim settlement. The Mohawk Nations Council of Chiefs is presently doing the research to bring that claim forward. New York's decision to terminate settlement talks appears to be motivated in part by a recent Supreme Court decision in "The State of Florida vs. Seminole" granting states broad sovereign immunity from lawsuits. The counties and private parties who are defendants in the Mohawk case do not enjoy sovereign immunity and will not be able to dismiss the claims against them on that ground. Although the State rightfully bears the responsibility for confiscating Mohawk land in violation of federal law, Governor Pataki now seems prepared to wash the State's hands of that responsibility, and to shift the burden to local governments and private landowners. For more information, please contact Joyce King-Mitchell at: (518) 358-3381 or by e-mail at: mohawkna@winthrop.slic.com --------- "RE: Innu Losers in Churchill Falls" --------- Date: Mon, 30 Sep 1996 13:40:17 -0300 From: es051322@orion.yorku.ca (Larry Innes) Subj: Innu Real Losers in Churchill Falls Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) FOR IMMEDIATE RELEASE 30 September/96 INNU WERE THE REAL LOSERS IN THE CHURCHILL FALLS DEAL (Sheshatshiu) The Newfoundland government's contract with Quebec may be unfair, but the real losers in the Churchill Falls deal were the Innu people, according to Innu Nation President Peter Penashue. "If Brian Tobin is going to be asking Quebec and other Canadians to address the unfairness of the Churchill Falls agreement, he should remember that the real losers in this deal were the Innu. We were never consulted or even informed about what would happen to our land when Churchill Falls was built, and we have never been compensated for the damage that was done by the flooding. If Brian Tobin wants Quebec to deal fairly with Newfoundland, he should set an example and deal fairly with the Innu.", said Penashue. When the Churchill Falls project was completed in 1974, it created the 6,700m3 Smallwood Reservoir, which flooded important Innu hunting lands, and burial sites. Many areas of cultural, historical and spiritual significance were submerged, and many Innu hunters lost gear and equipment when their seasonal campsites were flooded. No compensation has ever been offered. In 1977, a survey of mercury levels in the Sheshatshiu Innu population revealed elevated mercury levels in 37% of the individuals surveyed. The government response at that time was to issue a bulletin advising people to limit their fish consumption. In 1992, the Sheshatshiu Innu removed their hydro meters from their homes in a year-long protest against the failure of the Newfoundland government to enter into negotiations with the Innu Nation on compensation for Churchill Falls. To date, the Newfoundland government has maintained that it has no obligation to enter into compensation negotiations with the Innu Nation. "Hydro Quebec settled with the Crees over James Bay, and Ontario Hydro is now in compensation negotiations with several First Nations. Newfoundland needs to recognize its responsibilities to the Innu before trying to renegotiate terms with Hydro Quebec.", concluded Penashue. FOR MORE INFORMATION:Peter Penashue (709) 497-8398 --------- "RE: Nawash Bay Chippewas" --------- Date: Wed, 2 Oct 1996 13:28:07 -0500 From: indnsc@web.apc.org Subj: Dibaudjimoh Sept96 - news of Nawash Bay Chippewas (Ontario) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The following is posted/dist'b by request. +++++++ DIBAUDJIMOH BRINGING NEWS OF THE CHIPPEWAS OF NAWASH BY FAX Fax: 519-534-2130 Phone: 519-534-5133 20 SEPTEMBER 1996 Nawash Asserts its Jurisdiction The summer of 1996 has been like a chess game. Here's a summary of the moves and counter moves: - April 12: The MNR threatens to licence Nawash and Saugeen. - May 29: Nawash by-law 13-96 which regulates Nawash fishermen in reserve waters takes effect. - July 17: Nawash releases a report by its biologist that documents severe problems with how the MNR is managing the waters around the Bruce Peninsula. - August 9: Just before the annual Salmon Spectacular, MNR seizes 2 Nawash fishermen's nets in Owen Sound Bay "as a warning." - August 10: Nawash documents the seizure and video tapes one fisherman's nets ruined by the seizure. MNR publicly states it did not intend to lay charges. - August 16: Nawash closes MNR management area 5-8 to its fishermen because the TAC (total allowable catch) for whitefish has been reached. Nawash urges the MNR to close down the area (which includes Owen Sound and Colpoy's Bay) to all fishing, including sports fishing. - August 20: The MNR refuses Nawash's request and the Sydenham Sportsmen's Association's annual Salmon Spectacular will proceed. - August 23: Nawash begin to monitor the derby and to measure the fishing effort (report is pending). - August 26: Ontario Vice Chief Gord Peters visits Nawash to support the First Nation in its fight to establish its commercial fishery. - August 29: Nawash closes area 5-6, the area around its reserve, because the Band's TAC for whitefish has been reached. - September 1: Salmon Spectacular ends. During the derby, anglers caught and kept some 168,000 pounds of fish, including 2,800 fish registered for prizes. - September 5: A Nawash fisherman whose nets were stolen last year and this July loses more nets. The OPP take no action. - September 5-6: Representatives from major churches, the Law Union of Ontario and the Biology Dept. of the University of Toronto visit the area on a fact-finding tour (report pending). MNR seizes Nawash nets In an action right out of Hollywood's old west, MNR Conservation Officers raced a Nawash fishermen to his nets just so they could seize them before the fishermen could lift them. Fancis Lavalley spotted the MNR lifting his cousin's nets on August 9th in Owen Sound Bay and decided he had better get to his own. They were set across the Bay, but well within the 7-mile limit recognized by the Fairgrieve decision as the traditional fishing territory for Nawash and Saugeen. When the MNR saw Francis making for his nets, they gave chase. As they overtook him in their faster boat, Francis saw them videotaping the whole incident. The officer taping gave him the finger on the way by. Whoever was piloting the MNR boat cut across Francis' bow a couple of times to slow him down. The MNR beat him to his nets, but not by much and began to haul them quickly out of the water. Francis yelled at them to do it correctly, but they ignored him. When he went to collect his nets from the MNR offices the next day, we took a video camera along. MNR officer Mike Thede tried to talk to the Nawash fishermen about the terms of the licence MNR was trying to impose on the Band. Francis told him Nawash does not recognize the licence and is controlling its fishery itself. Thede admitted Francis was not going to be charged - the whole exercise was a "warning." It took a while, but we finally got the MNR to go and get his nets. They were a mess. There were large rips all the way along the nets because the MNR had lifted them so recklessly. Later, representatives of the MNR admitted in the press they had no intention of charging the fishermen whose nets they lifted and seized. OPP ignore fisherman's losses Another Nawash fisherman, Miles Jones, had his nets lifted out of the water in July and again in September. Despite a letter from Chief Akiwenzie to the Commissioner of the OPP reminding him of the losses of last year (thousands of meters of nets stolen, one tug burned, and others damaged), the OPP have done nothing to stop these recent thefts. Last year, Miles was down to his last set of nets when the OPP charged him with setting a man-trap. Those charges were dropped by the Crown only after a vigorous lobby from Miles' lawyer. However, no charges have ever been laid in any of the many incidents of theft and vandalism directed at Native fishermen. Nawash report condemns MNR management On July 17, 1996, The Chippewas of Nawash released a report authored by Dr. Stephen Crawford that demonstrates the MNR is unfit to manage the Lake Huron and Georgian Bay commercial fishery. It takes dead aim at the stated objectives and principles of the Lake Huron Management Unit (LHMU) and shows neither have been met. Among the flaws in the management program are: The methods employed by the LHMU to establish TACs for species for each management area were based on historical commercial harvests - they were political rather than biological. The Unit's current methods of modifying TACs (total allowable catch limits) are complex, confusing and often without biological basis. The LHMU's data sampling program is suspect. In order to cover its inadequate assessment program, the unit regularly extrapolates data from one management area to another without theoretical or empirical support. The Unit's assessments of fish stock status are highly subjective and arbitrary and mistaken in the assumption that the achievement of TACs indicates a stable stock of fish. Taken as a whole, these flaws make it impossible for the LHMU to determine safe commercial and recreational harvest levels that would protect Lake Huron fish populations from over exploitation. The report shows that the MNR has been misleading the public and mismanaging the Lake Huron commercial fisheries ever since the introduction of the commercial quota system in 1984. Nawash's suspicions of MNR are reflected in the TACs the Band set for its own fishermen. Until the Band is able to develop its own data base, it has set the TACs for its fishermen at 30% below those of the MNR. The report is important in that it serves as a warning to all users of the resource. We must all take more responsibility for its proper management . If this means asking tough questions of those who would be managers then so be it. The more people looking out for our resources the better. It kind of makes you wonder why the MNR is so bent on keeping First Nations out of the resource business. Harassed There's no question Nawash is being harassed into signing a licence that is unconstitutional. If you would like to add your objections to the ones we have made already, here are some fax numbers ... Premier Mike Harris, fax: 416-325-7702. Thomas O'Grady, OPP Commissioner, fax: 705-329-6195. Lyn McLeod, Liberal Leader, fax: 416-325-9895. Marion Boyd, NDP Native Affairs critic, fax: 416-325-7111. Hon. Sheila Copps, fax: 613-992-2727. Hon. Ethel Blondin-Andrews, fax: 819-953-0944. Support letters sometimes get good press. The fax number for the Owen Sound Sun Times is 519-376-7190. Send a copy to us too (fax: 519-534-5133). +++++++ MNR Advisory Committee stacked with sportsmen If you were Minister of Natural Resources for a day and you were given the job of picking a group of people to help you spend $43 million on the environment, who would you pick ... someone from the Canadian Environmental Law Association perhaps, or the Federation of Ontario Naturalists or a respected biologist or two? How about a balanced mix of environmentalists, sportsmen, commercial operators, First Nations and the general public? Well, perhaps those ideas make too much common sense for Chris Hodgson, Harris's Minister of Natural Resources. When Bill 26 (the infamous "Ominous" Bill) created the Fish and Wildlife Fund out of sporting licence fees and fines, we knew it was only a matter of time before Hodgson gave the job to his buddies in the hook and bullet fraternity. And boy, did he ever. Here are his appointments: Phil Morlock (Chairman): Whitney Ontario lodge operator and national marketing director for Shimano Canada (a tackle manufacturing company and a major contributor to the OFAH). Morlock was a vocal member of the panel of sportsmen who bashed First Nations use of resources at a meeting in Pembroke, February 10, 1992. The kick-off speaker was Mike Harris. Charles Alexander of Dryden, a past president of the OFAH and a member of Hunting Heritage/Hunting Futures, a sportsmen's "think-tank" (an oxymoron if ever there was one). Gary Ball of Peterborough, a regular contributor of Ontario Fisherman and the past editor of Angler and Hunter magazine in which he once referred to First Nation communities as "dysfunctional" and "in a shambles." Walt Crawford of Elora serves on the Ontario Council and the national board of Trout Unlimited. Sandy Dickson of Atikokan, co-owner of Canoe Canada Outfitters. Brian Dykstra of Marten River, president of the Marten River Association of Tourist Camp Operators and a past vice-president of the Northern Ontario Tourist Outfitters Association. Sandi Johnson of London, Ontario is a technician a the University of Western Ontario Zoology Department and a founding member of the Long Point Waterfowlers Association. She is also married to Davison Ankney, past president of OFAH and co-researcher with Philippe Rushton at Western. Patrick Kennedy of Haliburton, vice-president of the Haliburton Highlands Outdoors Association. Jack Newton of Huntsville, founder and president of the Ontario Hunt Camps Association and co-founder of the Wildlife Feeding Program. George Purvis of Gore Bay, a commercial fishing operator and past president of the Ontario Fish Producers Association. Duncan Sinclair of Aylmer, a director, trustee and past president of Ducks Unlimited. These people will be advising Chris Hodgson in several key areas: the distribution of funds from the $43 million Fish and Wildlife Fund, the distribution of other funds from consolidated revenue for fish and wildlife management, setting of licence fees, fines and royalties, other policies or programs related to fish and wildlife. But all this power is not enough for the Ontario Federation of Anglers and Hunters. In a letter to Ron Vrancourt, the Deputy Minister of Natural Resources, Rick Morgan, the vice-president of the OFAH recommends the MNR stop wasting its time consulting with "an array of organizations" on wildlife issues and simply have a nice cozy chat with the folks at OFAH. +++++++ Art imitates life - Tory forestry policy. Recent Court decisions do not negate Native rights In spite of headlines in the Globe and Mail, the Toronto Star and a host of local dailies, recent Supreme Court of Canada decisions in Van der Peet, Gladstone and NTC Smokehouse do NOT negate First Nations' commercial fishing rights. What the Court did was set out the tests First Nations must meet if they are to prove they have aboriginal and treaty rights to fish commercially. For example, according to the Court, Natives must prove that fishing for commerce was practiced before contact and that it is an activity central to their culture. In their judgment, the majority of the Supreme Court judges dwelt a lot on reconciliation - how Native aboriginal and treaty rights must be "reconciled" with the rest of Canada. (By the way, the Court split along gender lines - the men in the majority; the two women members arguing for a more generous and liberal interpretation of the law.) But in their reliance on "reconciliation" as the way in which they would resolve rights issues, the men missed the point. It is not reconciliation that is needed, but recognition, restitution and respect - recognition of ancient rights and the harm Canada has done to deny them; restitution for that harm, or at least the good grace not to interfere with the modern practice of those rights; and respect for those who have a constitutional right to practice them. First Nations in Canada are relying on their constitutional rights to natural resources to regenerate ancient economies in a way that will sustain both their members and the resources. This is perhaps the only respectful way out of the little boxes Canada has put First Nations in. Believe me, after sitting in on six years of negotiations between the Ontario Ministry of Natural Resources and the Chippewas of Nawash, I know how hard it was for a First Nation before the recent Supreme Court decisions. The behaviour of governments and non-Native stakeholders around Native rights issues leave no room for reconciliation, let alone recognition, restitution and respect. The real question for Canadians (at least those of us who are not lawyers) is not the one the Court asks. It is not: "Can First Nations prove aboriginal and treaty rights to fish commercially?" It is: "What is it about us that allows us to take away the rights of the first peoples and then, a hundred or so years later, to make them prove they had these same rights before we even got here?" +++++++ Official derby pamphlet slanders Nawash "Of course the unregulated native fishery on the great lakes continues to be on the forefront for all of us. ... The natives don't want stocking or Salmon. This is difficult to understand in light of the fact that the presence of Lake Trout is solely due to MNR stocking programs funded by Ontario taxpayers. ... We must continue our stocking programs if we want to protect a recreational fishery in Georgian Bay and the Great Lakes." Just when we thought the local sportsmen were learning some manners, we read this in the Sydenham Sportsmen's Association's official pamphlet for the Salmon Spectacular. The diatribe is signed by the co-chairs of the derby - Mike Garvey, Fred Geberdt and John Ford, a teacher in the Owen Sound area. Below this note are the logos of the derby sponsors: CFOS (the voice of Owen Sound), the Owen Sound Sun Times newspaper, Bell Canada, Schneiders, Algonquin Breweries, Shoreland'r, AC Delco (a trademark of GM), Princecraft, Evinrude, Formosa Mutual Insurance and Berkley Trilene. Chief Ralph Akiwenzie has written a letter to the heads of all of these companies reminding them of the Fairgrieve decision and pointing out that the Sydenham Sportsmen's Association has been among those groups lobbying against the recognition of Nawash commercial fishing rights. He also points out the errors in the message. Nawash fishermen are controlled by the Band (by-law 13-96 to be precise). Nawash is not opposed to stocking lake trout, but it has serious concerns about how the MNR is doing it (using hybrids until recently and stocking hatchery-raised fingerlings in areas already hard pressed by anglers and commercial fishermen). Nawash shares the concerns of biologists about stocking with "exotics" such as Chinook salmon which are voracious and which, biologists suspect, eat the very lake trout the MNR is stocking area waters with. The Sydenham Sportsmen's Association stocks the waters of Georgian Bay with Chinook every year. Chief Akiwenzie makes it clear to the CEOs that the message of the Sydenham Sportsmen's Association is prejudicial to the constitutional rights of Nawash fishermen and the attempts of the First Nation to re-establish its commercial fishery as the basis of a revitalized economy. He then asks them if they endorsed this slander and, if not, if they would repudiate its message. If you would like to add your voice to the Chief's, here are some fax numbers. We are particularly concerned about the apparent endorsement of the Sydenham Sportsmen's Association's message by the local media. Mr. Ross Kentner, General Manager CFOS (fax: 519-371-9683) Mr. Jim Merriam, Editor, Owen Sound Sun Times (fax: 376-7190). The new President of Southam is Don Babick (fax: 416-442-2173) Stew Low, Director, Public Relations, General Motors Canada (AC Delco fax: 905-644-3830) Even Hayter, President, Algonquin Brewery (fax: 519-367-5414) Douglas Dodds, President, Schneiders (fax: 519-885-8918) John McLennan, President, Bell Canada (fax: 514-870-9519) Len Metcalfe, President, Formosa Mutual Insurance (fax: 519-367-5491) Addresses for the sporting goods manufacturers are ... Hank Bowman, President, Outboard Marine Corp. (Evinrude), 200 Seahorse Dr. Waukegan, Ill., 60085, USA. Marcel Dubois, President, Princecraft, 65 St. Herni St., Princeville, PQ, G6L 5E4. Randy Ford, President, Great Lakes Tackle (Walker Downrigger), RR 2, Collingwood, Ontario, L94 3Z1. Brent Tarr, Director of Marketing, Outdoor Technologies Canada (Berkley Trilene), 815 Philip St., Portage La Prairie, MB, R1N 3C5. +++++++ Please copy & distribute this document freely ... Sept./96 fax: 519-534-2130 phone: 519-534-5133 David McLaren, Nawash Communications --------- "RE: ICWA Fight to Begin Anew" --------- Date: Tue, 08 Oct 1996 12:43:08 From: Karen J Gould Subj: ICWA Fight to begin anew... Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Senator McCain's bill amending the Indian Child Welfare Act along the lines suggested by the National Congress of American Indians, is now officially dead. The House failed to pass it before ending the legislative session of the 104th Congress, so a new bill must be introduced in the 105th Congress. It is expected that Senator McCain will do this, however details of when, and how are not known. Senator McCain's bill provided for timely notice of tribes when an Indian Child is being placed for adoption or foster care, and for criminal penalties for lawyers and adoption agencies who mis-represent the heritage of an Indian Child to avoid the application of the ICWA. These are important improvements in the ICWA, and should be included in any new bill introduced in the 105th Congress. Many people also would like to see a specific prohibition of the use of the "Existing Indian Family" doctrine in any new bill as well. This doctrine has been used by the courts to rule that the ICWA doesn't apply to children who are not part of an "existing indian family." Various definitions of an "existing indian family" have been used in such cases; the bill introduced by Rep. Pryce would have codified her definition of an "existing indian family" as one who "maintains significant social, cultural, or political ties to the tribe of which they are a member." (What constituted "significant... ties" was left to the imagination.) This would have severely weakened the ICWA, as well as being a direct assault on tribal sovereignty, since it would have meant that a tribe can't even decide for themselves who is and who isn't a member of the tribe. It is important to stay updated on this issue, because the forces who tried to weaken both the ICWA and tribal sovereignty are still out there, and now also have a chance to reintroduce *their* bill. Representative Pryce would still like to see state courts given the power to determine who is and who isn't an "Indian Child" protected under ICWA. I will send more information about plans for the 105th Congress, and what supporters of the ICWA can do to help, as soon as it is available! (Which might not be until January, given that most members are out campaigning.) In the meantime, I will leave the information regarding the recently deceased bills available at my website: http://members.gnn.com/karenjg/ICWA_Info/homepage.htm I would also like to take this opportunity to call for comments about this issue, these bills and any future bills, from knowledgeable individuals or organizations for inclusion in the site when it is updated. Karen J. Gould Life is a Rorschach test. It's what you make of it that counts. --------- "RE: A Letter from Leavenworth" --------- Date: Sat, 5 Oct 1996 15:28:25 -0400 From: aconcert@carroll.com (UNC&LE) Subj: A letter from Leavenworth Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The following is an excerpt from a letter postmarked 20 Sept. 1996 --------------------------------- Frank Cournoyer, #07762-073 P.O. Box 1000 Leavenworth, Kansas 66048 Hello Joe, We are working hard to build a support network here. We need help from there; to develop an an educational program for Indian inmates. Out of about 2,000 inmates here we have about 50-60 of us American Indians. This program will help with individual growth and self-esteem. For the younger brothers it goes deeper. This program will also give hope for a better future. We don't want any prisoners who are released to get into trouble and be put back here. Our programs depends on outsiders coming in from different tribes to come in and teach. Topics include (But are not limited to): culture, history, prophecies, religious belief, law and legal issues concerning all topics mentioned. Our main problem is that as inmates we cannot solicit funds to bring in elders and people of knowledge and experience. We need groups that will assist us to help the Indian population. There are a lot of important issues riding on our efforts here. Please let people know we need help in doing this and ask them to contact our group. c/o Frank Cournoyer, #07762-073, P.O. Box 1000, Leavenworth, Kansas, 66048. Mittakuye Oysin, Frank Cournoyer ------------------------------------------------------------------- Frank Cournoyer is of Ihanktonwan Dakota Oyate, a Yankton Sioux Indian, serving time in Leavenworth Federal Penitentiary. I am waiting him to let him know I have posted an excerpt from his letter to the Native groups on the internet with hopes he will find people and groups willing to help him help his fellow inmates directly. Thank you for you time and consideration in this matter, Joe --------- "RE: Tobacco Seed Bank" --------- Date: Thu, 3 Oct 1996 15:31:58 -0600 From: jwinter@unm.edu (joseph c winter) Subj: tobacco seed bank and education program Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Hello everyone, it's time for another reminder about the traditional tobacco seeds and leaves available from our program at the University of New Mexico. Sorry for cross-posting, but it's important that the message get out to the most people, since we have discovered that there is a tremendous need in the native community for traditional tobacco. The use of commercial tobacco by native youth is skyrocketing, and one of the reasons, we believe, is because sacred traditional tobacco is becoming harder and harder to find, so commercial tobacco is being used in its place for ceremonies and prayers. This legitimizes the use of commercial tobacco, and gives a bad message to the kids. Therefore, our program: 1. provides traditional tobacco seeds to any Native American requesting them, so they can grow their own for personal traditional uses 2. provides small bags of traditional tobacco to individuals, pow wows, prison inmates, ceremonies, tribal meetings, and other people and events in need of it for prayers and ceremonies. This part of our program is growing by leaps and bounds, thanks to people like Gary Night Owl Smith who distribute our small traditional tobacco bags and our brochures at pow wows. We will also be supplying 1500 bags to the Gathering of Nations Pow Wow here in Albuquerque, in the spring. Also, the prison part of the program is becoming especially important, since native men and women in prison often do not have access to traditional tobacco for sweats and prayers, and some institutions are tobacco-free. Therefore, we are supplying many prisons across the country with traditional tobacco, through the chaplains, spiritual advisors, and support groups, for the native inmates. 3. And last but not least, we put on tobacco health education programs for the youth, and give talks, lectures, and papers concerning the negative health effects of commercial tobacco use and the positive cultural values of traditional tobacco. So, if you would like to obtain traditional seeds, of the type used by your native group or a nearby one, or otherwise want to use our services, contact Joseph Winter or Lawrence Shorty at the following address, email, and phone number. Thanks for all the interest and support!!! P.S. If you have any ideas concerning other people who might need traditional tobacco, please let us know. For example, we are wondering if native AIDS patients and people in hospitals and hospices might have a need for it??? ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Joseph C. Winter Phone: 505-277-5853 Director, Traditional Native American Tobacco FAX: 505-277-6726 Seed Bank and Education Program email:jwinter@unm.edu University of New Mexico 1717 Lomas Blvd NE Albuquerque, NM 87131 USA http://www.treaty7.org/friends/tnat/tnat.htm