_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 04, ISSUE 042 O o o o o O __/_ / ) (___/ / ( (___, 19 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 AISESnet, Triballaw Chiapas-L & NATIVE-L listservers; Newsgroups: apc.indig.info,soc.culture.native,alt.native; UUCP & genie email Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters who share our Spirit informed about current events within the lives of those who walk the Red Road. Thanks to Don Rayment ,don.rayment@uptowne.com, Wotanging Ikche/ Kanoheda Aniyvwiya is being redistributed via a listserver. If you would like to receive Wotanging Ikche via the listserver, you can send a message to listserv@uptowne.com and include, in the body of your message "sub wotanging.ikche " Thanks to Marc Becker and David Cole issues of Wotanging Ikche/ Kanoheda Aniyvwiya are being archived at a World-Wide-Web site. - The URL is http://web.maxwell.syr.edu/nativeweb/journals/nanews Thanks to Borries Demeler all _Wotanging_Ikche_ (part a) submissions to AISESnet are archived under AISESnet and can be accessed easily by World Wide Web: 1994: http://bioc02.uthscsa.edu/94_dis.html 1995: http://bioc02.uthscsa.edu/95_dis.html 1996: http://bioc02.uthscsa.edu/96_dis.html This is a searchable index to the AISESnet Discussion mailing list database archive, and the keyword "Wotanging" will retrieve all issues for that year. "Who among men and creatures could not live without the Sun Father? For his light brings day, warms and gladdens the Earth Mother with rain which flows forth in the water we drink. And that causes the flesh of the Earth Mother to yield seeds abundantly." __ Zuni wisdom +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Ah-gee-nah-noo-gah! (I am angry!) Dancers! Listen to me! This is a thing that means much to me, and much to the elders I talk to. I have seen more dropped hawk and eagle feathers this year than I can recall in all the years before. This is NOT acceptable! As I ask elders and dancers from other parts of the country they say this is also true there. This must NOT continue. You may have been taught otherwise, but I have been taught the feathers of these winged warriors represent warriors here on Turtle Island, and when one drops it means we have lost another warrior. Consider what this means and tie your feathers well. Check your regalia before every gathering and check it for loose feathers throughout. As a dancer, that is one of your responsibilities. Honor it! I am even more distressed by what I am hearing. I have heard many young dancers refer to "their" feathers. Get out of that way of thinking. Like any Sacred gift, you carry these for the People. They are NOT yours. They are entrusted to you. Honor that trust. If you can not honor the trust carrying these feathers represents, if you cannot find it in your heart to respect them as you should, then have the respect for your Elders and Warriors to remove them from your regalia until you have grown enough in Spirit and Honor to do so. 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 - 400 Million Indigenous Peoples - Conferences and Powwows - online - Gifts to AISES - Save Albuquerque Petroglyphs - Byrd Joins Controversial Suit - Letter to Episcopal Bishop - March Against Police Killing - Renewed Policing Policy - Oneidas Propose Land Claims Summit - Schedule: Native America Calling - Hereditary Chief Responds - Position Open at Univ/Oklahoma - FBI's War On Native Americans - Sacred Sites Protected? - Global Movement - Native American Land Scam - Cultural Respects - Story About a Road - Token Indian? - Poem: Earth is a Drum - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: 400 Million Indigenous Peoples" --------- Date: Wed, 09 Oct 96 14:06:17 EST From: "Glen WELKER" Subj: 400 Million Indigenous Peoples in the World are Peoples too Source: http://www.softaid.net/cathy/vsister/nawherc/peoples.html What is the "s" Issue all About? When the United Nations was formed in 1946, its Charter guaranteed all peoples certain fundamental rights and freedoms. The colonizing nations who created the U.N. did not want to acknowledge that the worlds indigenous peoples also had human, social, cultural, civil and political rights, so they decided to call indigenous peoples "minorities" and "insular populations". Under U.N. documents, "minorities" and "populations" are not entitled to the same rights and protections which are guaranteed to "peoples". For 15 years, indigenous leaders from all over the world have been working to get the U.N. to pass the Declaration on the Rights of Indigenous Peoples. The Declaration passed the U.N. Working Group and the U.N. Subcommission on Human Rights in 1994. It is now at the U.N. Commission on Human Rights. Several nations at the U.N. are trying to kill the Declaration by writing their own new document at the Commission level. We need your help to stop this effort. The "s" Issue Some nations in the U.N. want to refer to indigenous peoples as "people". They do not want the "s" on peoples because if the "s" is added, it means that indigenous peoples will have collective rights. These colonizing nations do not want to provide indigenous cultures and tribes to have collective rights to their traditional lands. PEOPLE have individual rights. PEOPLEs have collective rights to their lands, natural resources and other collective endeavors including their right to pray together, live together and develop an economic system together. All indigenous peoples live as cultural units. It doesn't make sense to say that one individual is an Indian - but they can't part of the tribe. We need your help. What you can do: 1.Contact your government and tell them to support the Declaration on the Rights of Indigenous Peoples as passed by the Subcommission in 1994; 2.Tell your government to support using the term 'indigenous Peoples' in all U.N. documents, including the Beijing documents. Why the "s" on Peoples is critical for Indigenous Peoples Despite the Western States' accepting of self-determination as a governing principle in the determination of European States, they have rejected its relevance with respect to Indigenous Peoples. The international community has accepted the right of self-determination as a governing principle and including it in all major UN resolutions and conventions, including the UN Charter. The Charter also requires members of the UN with peoples who have not yet attained a full measure of self- determination to recognize that "the interests of the inhabitants of these territories are paramount". The principle of self-determination is not a vague term. The 1960 UN General Assembly resolution on the "Declaration on the Granting of Independence to Colonial Countries and Peoples" defined the right to self-determination within the Charter. The Declaration states that "the subjection of peoples to alien subjugation, domination, and exploitation constitutes a denial of fundamental human rights and is contrary to the Charter of the UN". Peoples have a right to self-determination under International Law norms. It is an established standard of international law and it's existence is independent of the exactness of its definition. Indigenous Peoples are calling for the right to decolonize. Indigenous Peoples' right to freely and voluntarily choose our destiny through an informed and democratic process is a right guaranteed to all Peoples except Indigenous Peoples. Article 3 of the Draft Declaration on the Rights of Indigenous Peoples had set out the right in a clear and concise manner. However, many state-governments are opposed to the present declaration and want to redraft the declaration in their own light. The main stumbling block concerns the use of "peoples". State governments like Canada, United States of America, Australia, New Zealand and other settler states are asserting that Indigenous Peoples are not "Peoples" under the norms of International law. These settler States assert that the use of the word Peoples implies a right to self- determination which unclear and vague leading to misuse. For this reason, they have tried to derail the declaration. There is a distinction between states under colonial control and minorities calling for secession from an existing state. There has been an accepted international law norm that Peoples under foreign domination fall within the category of those having a right of self-determination. W. Ofuatey-Kodjoe defines "self" as a self-conscience politically coherent community that is under the political subjugation of another community. The common requirement of "self" and "peoples" is that a community must exist that is geographically, culturally and politically distinct from a second entity. Indigenous Peoples are Peoples not minorities. We maintain our right to consent to our future. We cannot be forced by colonization, enslavement or seizure into the fabric of a settler state. We continue to maintain our right to consent as peoples to our future for the children yet unborn. Disseminated at the UN Fourth World Conference on Women --------- "RE: Gifts to AISES" --------- Date: Fri, 11 Oct 1996 21:10:02 -0600 From: Ime Salazar Subj: CFC and United Way Gifts to AISES Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu) Dear AISES Members and Friends, Help AISES spread the word! All of our AISES programs and scholarships are made possible through your generous support. And, the CFC and United Way are a convenient way to give. Please take time to share this information with friends on your personal networks. Please visit our new website, http://www.colorado.edu.AISES for information on other AISES giving programs...READ ON ************ October, 1996 Dear AISES Members and Friends: "Sagoli" or greetings from AISES! Now that Fall is here, you will have your annual opportunity to contribute to a variety of nonprofit organizations through such "umbrella" organizations as the Combined Federal Campaign -- for most federal employees -- and the United Way, for most corporations and individuals. Your company/agency or your community will likely be soliciting you soon for one of these giving programs. While we do not wish to intrude upon your private giving decisions, we do want you to know that in many cases it is possible to designate your gift, or a portion of it, to AISES. For the Combined Federal Campaign (CFC), the process is relatively straight forward and standard. AISES should be listed in your CFC directory as charity number 0833. On the pledge card there is a section labeled "Designated Gifts"; you need only fill in 0833 as the agency number and the designated amount. An alternate agency is AISSI, the American Indian Support Society Inc., which is agency number 0856. AISSI is administered by long-time AISES friend, Bob French, and virtually all the funds are channeled to AISES. In regard to the United Way, there are over 1,000 organizations across the country; each has its own rules and regulations. However, many allow you to direct or designate all or a portion of the gift to a valid non-profit, such as AISES. It is not necessary for AISES to be listed as a local United Way agency. There is usually a section on the back of the pledge card for this purpose. To designate AISES you would need to write in our name and address. In some cases, especially with some corporate campaigns, it may be necessary to request and fill out a separate card. Please see the samples of pledge cards enclosed. All of our AISES programs and all of our scholarships are made possible by the support of our many AISES members and friends . We sincerely appreciate this generosity; it allows us to continue and expand our important work. Thank you for considering this additional avenue of giving. Please also visit our AISES website (http://www.colorado.edu/AISES) for information on other AISES giving programs. Sincerely, Norbert S. Hill, Jr. (Oneida) Executive Director --------- "RE: Byrd Joins Controversial Suit" --------- Date: Sun, 06 Oct 1996 09:01:50 -0500 From: Cherokee Observer Subj: FYI--Byrd Joins Controversial Suit on Nepotism Newsgroups: soc.culture.native,alt.native The following article was published October 5, 1996 in the Muskogee Daily Phoenix. It was written by Phoenix Staff Writer, Donna Hales. The following note was added to it: What's Next--A nepotism lawsuit seeking the ouster of a Cherokee Nation district judge because her mother has been sworn in as a tribal councilor will be heard at 10:30 a.m. today by the Judicial Appeals Tribunal in Cherokee Nation District Court in Tahlequah. Cherokee Nation Principal Chief Joe Byrd joined a controversial suit that goes before the tribe's highest court today and is siding against the court. The Judicial Appeals Tribunal suspended Tina Jordan as tribal district judge on September 20, three days after her mother Tina Glory, had been sworn in as a tribal councilor. The Tribunal had ruled in August that if Tina Glory was sworn in as a councilor that Jordan would not be eligible to serve as district judge. Tribal nepotism law states anyone related to a councilor in the first degree cannot be employed by the tribe "in any capacity." After Glory was sworn in on September 17, and Jordan didn't resign, Councilor Barbara Starr Scott asked the high court to remove her. Byrd filed a motion Friday through tribal attorney Jim Wilcoxen contending the high court has no right to hear Scott;s suit, that only the council can remove a judge. Jordan's attorney, Donn Baker, brother of Councilor Bill Baker, said Jordan should not be allowed any other contracts while her mother is a councilor, but claims her present contract shouldn't be affected. Baker contends Jordan should be grandfathered in for the term of her present four-year contract signed by former Chief Wilma Mankiller in July 1995, just before Mankiller left office. He also argues that only the council can remove a judge. Scott contends it would be the council's place to remove Jordan if she were guilty of certain acts spelled out in tribal law, but that the high court can enforce the nepotism law. The dilemma has caused a rift in the tribe and resulted in recall petitions being circulated for councilors Harold DeMoss and Bill Baker, who allegedly spearheaded the drive for Glory's appointment," said David Cornsilk, editor of the Cherokee Observer. The Cherokee Elders Council contends councilors who voted for Glory's appointment while Jordan still was employed showed disrespect for the high court's August ruling and question if those councilors shouldn't be impeached. *******The END************ The Judicial Appeals Tribunal of the Cherokee Nation issued the following orders connected with this case on October 4, 1996. IN THE JUDICIAL APPEALS TRIBUNAL OF THE CHEROKEE NATION--BARBARA STARR SCOTT, Plaintiff, vs. TINA JORDAN, Defendant, Case No. JAT-96-17: ORDER The Motion to Intervene filed by Paula Hoder is DENIED. The Court Clerk of the Judicial Appeals Tribunal (Supreme Court) is directed to fax a copy of this Order to all individuals named at the end of this letter. IT IS SO ORDERED on this 4th day of October, 1996. Dwight W. Birdwell, Chief Justice of the Cherokee Nation ------------------------------------------------------------------------ IN THE JUDICIAL APPEALS TRIBUNAL OF THE CHEROKEE NATION, BARBARA STARR SCOTT, Plaintiff, vs. TINA JORDAN, defendant, Case No. JAT-96-17. ORDER The Motion to Intervene filed by Principal Chief Joe Byrd is GRANTED. James G. Wilcoxen, attorney, shall have an opportunity to present the position of Chief Byrd at the hearing on this matter which will occur at the Cherokee Nation Courthouse on Saturday, October 5, 1996 at 10:30 a.m. All applications and/or motions to continue the hearing are hereby DENIED. The Court Clerk of the Judicial Appeals Tribunal (Supreme Court) is directed to fax a copy of this Order to all individuals named at the end of this letter. IT IS SO ORDERED on this 4th day of October, 1996. Dwight W. Birdwell, Chief Justice of the Cherokee Nation ----------------------------------------------------------------------- NOTE: The Tribunal is expected to render it's decision on the October 5th hearing within one to twenty days. --------- "RE: March Against Police Killing" --------- Date: Tue, 15 Oct 1996 18:42:41 -0700 From: Brian Hauk Subj: Hundreds March Against Police Killing Of Young Native American in Iowa UUCP email Killing by cop protested +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Hundreds March Against Police Killing Of A Young Native American In Iowa +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ BY DICK MCALESTER DES MOINES, Iowa - Policeman Tim Blum shot and killed Kimberly Frazier, a 29-year-old Santee Sioux Indian, on the porch of her Sioux City, Iowa, home March 1. The shooting has drawn outrage from Native Americans in this part of the country. More than 300 Native Americans from Iowa, Nebraska, Minnesota, and South Dakota, along with their supporters, marched through downtown Sioux City in mid-April protesting Frazier's killing. Vernon Bellecourt, a leader of the American Indian Movement from Minneapolis, said at the protest, "within 28 seconds, a marksman targets the heart of Kim Frazier and she's a victim of Sioux City's death squads masquerading as police officers." The cops claimed they were responding to a disturbance at Frazier's home after a report of a kidnapping and that she lunged at them with a knife. Police prevented a nurse who sought to give aid to Frazier after the shooting from reaching her. The police department, the county attorney's office, and the Iowa Bureau of Criminal Affairs all released whitewash reports clearing the police of any wrong doing. Lousia Frazier told the media her daughter was holding a knife above her head and never made a move toward any of the 10 cops that surrounded their house. "There were cops all over with guns drawn and Kim was saying, `leave me alone, I didn't do anything.' "The police report is nothing more than a blatant attempt to further vilify my daughter," she said. "And justify the poor judgment and indiscriminate use of deadly force that led to her death." "There are six unsolved cases involving the death of Indians in Sioux City," protest leader Ron Thomas said in a phone interview. Thomas is a vice-chairman of the Santee Tribe of Nebraska. He recalled the stabbing death of his brother, Anthony Thomas, in 1991. "The police let him lie there until he died. "The American Indian Movement wants to bring national attention of the shooting of Kimberly Frazier and shed light on how the police, the media, and the city officials dragged her name through the mud to justify the killing," Thomas emphasized. Native American activists have held weekly vigils at Sioux City's War Eagle Monument to protest the killing of Kim Frazier. To get an introductory 12-week subscription to the Militant in the U.S., send $10 US to: The Militant, 410 West Street, New York, NY 10014. For subscription rates to other countries, send e-mail to themilitant@igc.apc.org or write to the above address. --------- "RE: Oneidas Propose Land Claims Summit" --------- Date: Thu, 10 Oct 1996 21:11:09 GMT From: jhouse9409@gnn.com (Jo Anne House) Subj: Release - Wisconsin Oneidas Propose Land Claims Summit Newsgroups: apc.indig.info,soc.culture.native,alt.native For release: Thursday, October 10, 1996 Contact: William Gollnick, 414.869.4033 WISCONSIN ONEIDAS PROPOSE LAND CLAIMS SUMMIT WITH STATE, NEW YORK & THAMES ONEIDAS AND U.S. DEPARTMENT OF INTERIOR ALBANY, NY--The Oneida Tribe of Wisconsin today announced it had delivered letters of invitation to the governor of New York , New York and Thames Oneida leadership and the U.S. Department of Interior Tuesday (10/8), formally requesting the governments commit to a land claims Summit in the coming weeks. The Summit's goal is to establish a "framework agreement" on the major remaining issues delaying settlement of the Oneida's 250,000-acre land claim in New York state. According to the Wisconsin Oneidas , there is a window of opportunity for the groups to continue negotiations. The land claim covers Madison and Oneida counties in central New York state. Settlement of the land claim, the Wisconsin Oneidas say, can positively benefit hundreds of thousands of New Yorkers and Oneidas and will lift the cloud over the future of many non-Oneida land owners in the claim area. Negotiations over the largest Indian land claim in the United States began 13 months ago when Gov. Pataki named Syracuse attorney, Jan Farr as chief negotiator. A 1985 U.S. Supreme Court decision found that the New York, Wisconsin and Thames Oneidas are all successors in interest to the land their ancestors occupied in New York state. The Oneida Tribe of Wisconsin's General Tribal Council ("GTC"), the ultimate governing body of the Tribe, voted on September 16, 1996 to begin acquiring land in New York state to advance stalled land claim negotiations. Note to reporters: William Gollnick, director of Legislative Affairs for the Oneida Tribe of Wisconsin will be available today and Friday to comment on the proposed Summit. To speak with Mr. Gollnick or obtain background information about the Tribe or Oneida land claim, please call 414.869.4033 --------- "RE: Hereditary Chief Responds" --------- Date: Wed, 9 Oct 1996 10:35:16 -0700 (PDT) From: eaglerok@northernnet.com (feather eaglerock) Subj: Hereditary Chief responds to $20 million proposed settlement to MCT Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) News Release from North Central Minnesota Native American Veterans Outreach and Resource Center: Below is the response of hereditary Chief Zah-Sa-Goo-Kwan to the $20 million proposed settlement for MCT claims. Please note the documentation from the National Forests' Annual Report at the end of this brief. The revenues paid to the counties for just one year ($2,276,348) represent 1/4 of the total revenues . Total revenues for just one year ($9,105,392) are approximately of half of the government's proposed settlement. This is the reason that the Bureau is dragging its feet in the leadership issue in Minnesota Chippewa Country. This is why they are feeding fuel to the divisions within the reservation communities and the MCT. The following brief has been distributed to DNR, the state, the counties, the RBCs, and was hand delivered yesterday the MCT/TEC at the special meeting in Hinckley by Ozawa Anaquad. ********* Brief of Chief Zah-Sa-Goo-Kwan INTRODUCTION Comes now, Mr. Ozowa Anaquad, English name, Mr. Darrell Johnson, Ozawa Anaquad comes before you as a member of the Anishinaabe / Chippewa Nation also as a personal representative of chief Zah-Sa-Goo-Kwan, acting in good faith for the Anishinaabe / Chippewa nations of people, land, and waters within the boundaries of the Anishinaabe / Chippewa Nation domain. Chief Zah-Sa-Goo-Kwan is the great great grandson of Chief Pub-O-Nay-Gee-Shick, or Chief Hole-In-The-Day, Chief Zah-Sa-Goo-Kwan is the Chief of Chiefs of the Anishinaabe / Chippewa Nation as his grandfathers were before him. Chief Zah-Sa-Goo-Kwan if Federally recognized by congress, The United States Senate, and the United States Federal Courts, Chief Zah-Sa-Goo-Kwan's tribal status is THEREFORE undisputed. FACTS Any acts pertaining to the lands held in trust by the federal government having to do with the Chippewa nations forest need the consent of the Nation of the Anishinaabe / Chippewa people through their Chiefs as so stated throughout the history of the Treaties between the United States Congress and the Anishinaabe / Chippewa Nation of people. ". . . The Supreme Court has used the terms as "solemn," "special," and "trust" to describe the government's relationship with Indian tribes." Seminole Nation, U.S. v. Kagama, 188 U.S. 375, 384 (1186); Seminole Nation v. U. S. 286 (1942). MOREOVER: This pertains to the Treaty of 12855, which was agreed upon by the two (2) forms of government, that of the Anishinaabe / Chippewa Nation and the Federal government by the Act of congress, Feb. 22. 1855, Ratified on March 3, 1855. WHEREAS, the State of Minnesota and its Counties were not a part to said Treaty THEREFORE, The State of Minnesota and its counties are without a voice concerning the issue of "Land Exchange." FURTHERMORE: The State of Minnesota, its legislative bodies in favor of its counties can not pass laws, ordinances, or agreements that pertain to lands held in trust by the federal government that belong to the Anishinaabe / Chippewa Nation. ". . . The federal government always has a duty of loyalty to Indians, Indians and tribes cannot force the government to undertake a specific activity unless a "treaty," statute, or agreement expressly imposes or clearly implies that obligation." U.S. v. Mitchell, 445 U.S. 535 (1980). The land exchange program concerning the Chippewa National Forest by Mr. Steve Eubanks, whom is acting as the Regional Supervisor for the D.N.R.. is in violation of the Anishinaabe / Chippewa Nation's Treaty Rights and also is acting without the consent of the Anishinaabe / Chippewa Nation people and their government, THEREFORE; Mr. Eubanks in his doing so has wavered his Eleventh Amendment Immunity and he therefore is libel for a federal law suit should he continue. Chief Zah-Sa-Goo-Kwan sees this to be that of a criminal act against the people of the Anishinaabe / Chippewa Nation as to the "illegal taking" of our lands and waters within the boundaries of the Anishinaabe / Chippewa domain. The door of "Indian land taking" has been illegally opened for years, unprotected against the wrong doers. This statement goes out to all government agencies, federal, state etc. "That the door to the Indian land taking is now forever CLOSED." The Act of land exchange has been nothing more to the Anishinaabe / Chippewa of today as well as to our ancestors the desecration of our burial grounds, our history, The Chippewa National Forest was made a National Park for a reason "To be Protected." Which we as a Nation of people and government will do in order to "PROTECT" our Rights. Not only our Treaty Rights, our Civil Rights, our Constitutional Rights but the most important rights of all, The Right to be who we are as a nation of People, the protectors of our homes, the woods, and our brothers and sisters of the forest. We the children of Grandfather are to protect what Grandfather created. Done this 11 day of December, 1995 Chief; Zah-Sa-Goo-Kwan Rt. 2 box 325 Cass Lake, MN 56633 Ozowa Anaquad: Personal Representative of the Chief ************* except from: Chippewa National Forest & Superior National Forest Annual Report 1995 Payment to Counties Counties with National Forest System lands within their boundaries have received 25 percent of specified Forest receipts since 1911. This money is used to support school and road programs. In 1976, a law was enacted to provide additional revenues to units of local government "Payment in Lieu of Taxes" or PILT, are distributed to counties and can be used for any governmental purpose. PILT legislation may provide up to 75 cents per acre for local government. Total revenues paid in 1995 Superior National Forest Revenues Counties: Koochiching $5,013 St. Louis $589,057 Lake $306,131 Cook $283,847 Chippewa National Forest Revenues Counties: Cass $476.083 Itasca $510,998 Beltrami $105,219 ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Bernard J. Rock, Sr. Leech Lake Pillager Band Spotted Eagle Warrior Society North Central Minnesota Native American Veterans Outreach and Resource Center --------- "RE: FBI's War On Native Americans" --------- Date: 11 Oct 1996 00:17:12 GMT From: bghauk@berlin.infomatch.com (Brian Hauk) Subj: The FBI's War On Native Americans Newsgroup: soc.culture.native The FBI's War On Native Americans {Book review} ************************************************************************ from the Militant, vol.60/no.35 October 7, 1996 The FBI Files, 103 pages; 81/2 x 11 format; compiled by the Leonard Peltier Defense Committee, Lawrence, Kansas; $5.00. BY BILL KALMAN DES MOINES, Iowa - On June 26, 1975, the US government's war against the American Indian Movement (AIM) came to a head. Agents of the Federal Bureau of Investigation (FBI), backed up by state troopers, sheriff's deputies, Bureau of Indian Affairs (BIA) police, and local vigilantes advanced onto Indian land near Oglala, South Dakota. Using the pretext of looking for a man whom they accused of theft and assault, the cops descended on the small town in the Pine Ridge Indian reservation and opened fire. At the peak of the assault more than 250 armed attackers surrounded the Oglala compound. During the shoot-out, Joseph Stuntz, a young Native man was killed. No one was ever charged in his death. But the FBI organized the biggest manhunt in its history to find the "killers" of two of its agents who died of gunshots on the site. Eventually, four men were indicted for the agents' deaths. Of the four, one was released due to lack of evidence, and two were tried and acquitted for acting in self-defense. The fourth, Leonard Peltier, was improperly extradited from Canada, indicted, and brought to trial. Peltier was found not guilty of the deaths by an all-white jury in Cedar Rapids, Iowa, in the summer of 1976. The government, however, was determined to smash the AIM leadership. It succeeded in forcing a second trial in Fargo, North Dakota, less than a year later. On April 18, 1977, Peltier was convicted of two counts of first-degree murder and sentenced to two consecutive life terms. Today, although he remains incarcerated in the federal prison in Leavenworth, Kansas, Peltier is an internationally-known figure who remains unbroken and outspoken in defense of Native American rights. The Leonard Peltier Defense Committee (LPDC) has recently published The FBI Files, a booklet featuring some of the government files on Peltier and AIM that were secured through the Freedom of Information Act. Although the FBI is still withholding over 6,000 pages of related documents, the files that were released clearly reveal the dirty war that federal cops conducted against Native Americans who dared to fight for justice and dignity. After the 72-day occupation of Wounded Knee, South Dakota, in February 1973 - also site of another infamous government massacre of Native Americans in 1890 - the FBI's campaign against AIM went into high gear. A May 1973 FBI memo to field offices advises, "Where evidence of extremist activity or involvement by a [AIM] chapter is determined or suspected, institute full and continuing investigation thereof to determine its activities, leaders, membership, and finances." FBI disruption program against AIM This kind of directive was part of the FBI's COINTELRO (Counter Intelligence Program), which a successful lawsuit filed by the Socialist Workers Party and Young Socialist Alliance helped expose. The lawsuit revealed the full scope of the FBI's disruption activities directed against Black nationalists, student anti-Vietnam war groups, and socialists. COINTELPRO actually grew out of the government attempts to disrupt the labor movement prior to World War II. But the FBI did more than simply spy on AIM. The cop agency organized violent attacks against the organization. The government trained and financed a terrorist paramilitary outfit that functioned on Indian lands. Appropriately called GOON (Guardians of the Oglala Nation), this gang of thugs operated as the private police of Tribal Chairperson Dick Wilson. The FBI Files documents the murders of more than 60 AIM members, supporters, and family members by GOON between April 1973 and July 1976 in Pine Ridge. Many more were beaten, wounded, or simply disappeared. GOON leader Duane Brewer bragged about his connections during Peltier's trial: "We had a lot of visitors, you know, that would say, `I want to meet with three or four of your people for a short meeting,'" he said. "And you'd go to their room with this big suitcase and [they would] show you a bunch of weapons, grenades, plastic explosives, deadcord blasting caps, whatever." Besides using GOON against AIM activists, the U.S. government maintained a virtual army of FBI agents, federal marshals, and BIA cops around the Pine Ridge reservation beginning in early 1975. An FBI position paper written two months before the shoot out was entitled "The Use of Special Agents of the FBI in a Paramilitary Law Enforcement Operation in the Indian Country." This memo to the Attorney General's office complained that the "FBI encountered extreme problems... in adapting to a paramilitary role. The FBI... had to be equipped with military equipment, including Armored Personnel Carriers (APCs), M-16s, automatic infantry weapons, chemical weapons, steel helmets, gas masks, body armor, illuminated flares, military clothing and rations." Why FBI assumed paramilitary role The memo explains why it was necessary for the FBI to assume a paramilitary role. "On a number of occasions, the Acting Director and officials of the FBI requested the [Gerald Ford] Administration and the Department [of Justice] to consider the use of troops at Wounded Knee... the government concluded that such use would be undesirable because... the use of Army troops against these Indians might be misinterpreted by the press and some citizens." Three days after the 1975 FBI attack at Pine Ridge, a memo instructed special agents in South Dakota to "resolve any inconsistencies" in their stories, so setting in motion a government cover up. Though the FBI at one point thought as many as 47 people were involved in the shootings, they quickly began to focus on one. "The one individual that appears to have been identified by more witnesses than any other is FBI fugitive Leonard Peltier." In fact, in August 1976, the government dropped its case against another AIM activist indicted along with Peltier, "so that the full prosecutive weight of the federal government could be directed against Leonard Peltier," the government documents state. The FBI Files also reveals how the secret police analyzed earlier trials that resulted in acquittals for two AIM activists charged in the agents' deaths to figure how to successfully win a conviction at Peltier's second trial. Part of the FBI's tactics included intimidating and coercing two men, Norman Brown and Wish Draper, into falsely testifying against Peltier. Though the government was successful in finally getting Peltier convicted, with every passing year his trial sentence and 20-year incarceration have become more revealed for what they are: a frame-up orchestrated by the federal government and its secret police. The Leonard Peltier Defense Committee is organizing an executive clemency campaign to press President William Clinton to pardon Peltier. The FBI Files, along with books like Peter Mathiessen's In the Spirit of Crazy Horse distributed by Penguin Press, and COINTELPRO: The FBI's Secret War on Political Freedom published by Pathfinder Press, show the lengths the capitalist class will go to in order to protect their profit system. In the end, the employing class and its government stand exposed as the violent criminals they are. To find out more about the LPDC campaign to free Peltier, and to order The FBI Files, contact the group at P.O. Box 583, Lawrence, Kansas 66044. Tel: (913) 842-5774. E-mail: LPDC@idir.net To get an introductory 12-week subscription to the Militant in the U.S., send $10 US to: The Militant, 410 West Street, New York, NY 10014. For subscription rates to other countries, send e-mail to themilitant@igc.apc.org or write to the above address. --------- "RE: Sacred Sites Protected?" --------- Date: 11 Oct 96 09:42:45 EDT From: rod whited <103123.2051@CompuServe.COM> Subj: Bankhead sacred sites protected? UUCP email [Editorial Note: Many thanks to _The Huntsville Times_ for granting permission to share this copywrite protected news. Many Newspapers are not so enlightened.] O'siyo Night Owl, At last The People get a positive recommendation from a governmental bureaucrat as the regional supervisor for the U.S. Forest Service agrees with Indian group and environmentalist regarding the National Forest service's logging desecration of sacred sites in the north Alabama Bankhead National Forest. As this is only in the recommendation stage, this that seems so good on paper could in reality become like all the other promises made to The People, just another bureaucratic smokescreen. I will keep The People updated on these promises so we can, if necessary, work to hold the National forest service to their stated promise. The following copyrighted article ran in the 10 October 1996 edition of THE HUNTSVILLE TIMES. The Huntsville, AL newspaper has given permission to send this article to The People. Please put this update in the Native American News if possible. COPY OF ARTICLE BELOW Bankhead Forest laws broken? >From staff and wire reports MOULTON, AL-A U.S. Forest Service review of logging practices in the Bankhead National Forest says the Forest Service in Alabama may have broken federal laws. In response to the review, regional forester Robert Joslin in Atlanta has stopped logging around the Bankhead sites Indians consider sacred: Kenlock Shelter, Indian Tomb Hollow and High Town Path. Joslin also ordered a heritage assessment that could put the sites on the National Register of Historic Places. A letter to Joslin last week from David Holland, head of Forest Service recreation programs, said the review "revealed the Forest Service may have violated the National Historic Preservation Act and the National Environmental Policy Act regulations." Holland went on to say an archaeological report on areas in the Bankhead considered sacred by Cherokee Indians was flawed because it didn't recognize the potential significance of the High Town Path, an ancient Indian trail. Alabama forest supervisor John Yancy was not in his office today. His secretary said he had referred all news media calls on the report to the regional office. Joslin and his assistant Robert Bowers were not available for comment this morning. Cherokee Indians and environmentalists are cautiously optimistic about Joslin's ruling. "This is a real positive first step for sure," said Greg Preston, spokesman for the Echota Cherokees. "Everybody is pleased by the manner they approached this with...and the speed they moved on it." Lamar Marshall of the Bankhead Monitor, a forest-watch group, also applauded Joslin and Holland's actions. But Marshall said he fears the Forest Service will continue, "chipping away" at the sacred areas as long as Yancy is forest supervisor. "It's a great step forward," Marshall said of Joslin's order. "We've been fighting Yancy for so long and telling everybody he's breaking the law and suing him, and he's been thumbing his nose at us. It was causing such an uproar, the regional office was having to do this to put out the fire." "It's certainly not the end of the protection," Preston said. "There's nothing in writing except to begin studies and nominate to the historic register ...There's still a lot of things that could go wrong." The dispute ignited in 1991 when logging activity began on 17,600 acres containing Indian sites in the 181,000-acre Bankhead Forest. Holland and Kent Schneider, regional head of heritage programs for the Forest Service met Sept. 29 with environmentalist and the Blue Clan of the Echota Cherokee. Holland recommended that the Indian sites be left undisturbed until their significance is determined. These were some of Holland's and Schneider's other recommendations: *Apologize to the Cherokees for violation of regulations and policies. *Cease disturbing activities on 17,600 acres of potentially significant lands that my qualify for nomination to the National Register until inventories and surveys as required by law are completed. *Initiate a heritage inventory and National Register assessment team that will include the blue Clan of the Echota Cherokee Tribe to assess the significance of traditional cultural practices and sacred areas. END OF ARTICLE Lamar Marshall and Greg Preston may be contact for much needed support at this address: THE BANKHEAD MONITOR, a Nonprofit Educational Corporation, Phone (205) 974- POST...FAX: (205) 974-7678...Email:WARUK@AOL.COM Osda, Rod Whited --------- "RE: Global Movement" --------- Date: Mon, 14 Oct 1996 18:34:39 -0600 From: stefanwray@mail.utexas.edu (Stefan Wray) Subj: Big Mountain Article Mailing List: Chiapas-L (chiapas-l@profmexis.dgsca.unam.mx) PLEASE FORWARD! The Struggle at Big Mountain Is Part of A Global Movement by Stefan Wray October 14, 1996 President Clinton's signing of S.1973, The Navajo-Hopi Land Dispute Settlement Act of 1991, on October 11, 1996, once again brings the indigenous land struggle at Big Mountain, Arizona into the foreground. The new legislation brings the imminence of forced relocation of a remaining 3000 Dine' people to center stage. There is a December 31, 1996 deadline by which time traditional elders at Big Mountain must sign a repressive lease agreement or move off the land. One of the central provisions of this new law is to give the Hopi Tribal Council jurisdiction over the Big Mountain area and the right to employ its Hopi Rangers in the relocation process. The struggle at Big Mountain has a long history, beginning when the Navajo first signed a treaty with the U.S. government in the 1840s. In recent times the fight over native sovereignty of the Dine' people has been and on-again-off-again battle since the mid 1970s. In 1974, 10,000 indigenous people were removed from their ancestral land by a combined effort of the Bureau of Indian Affairs and the Hopi Tribal Council. This action and subsequent threats to the complete relocation of the Dine' prompted the creation of a Big Mountain Support Network in the 1980s that included local Big Mountain groups in about 40 U.S. cities. The issues are complicated. Some would have us believe that what has been happening at Big Mountain is an intertribal affair. This is because the Hopi Tribal government backs the Dine's relocation and in fact will use its Hopi police force, the Hopi Rangers, as the first line of offense against the Dine'. (The ATF awaits as the rear guard.) But, on closer examination the real forces pushing for the Dine's removal are the economic interests of Peabody Coal, a subsidiary of an English based transnational corporation. The struggle at Big Mountain is against the implementation of genocide, against the violation of human rights, against the disregard for native sovereignty, against the suppression of indigenous autonomy, against the onset of environmental destruction, against the continuation of racism, against the degradation of women and against attacks on old people. Although in the past people have framed local Big Mountain broader terms - like comparing it to the struggle of the Palestinians for their own land - since government attempts at relocation seem imminent it is useful to revisit the issues at Big Mountain with an eye to other recent related struggles. The Dine's resistance at Big Mountain, the movement of the Zapatistas in Chiapas, the struggle of the Ogoni in Nigeria, and the battles being waged by the Amungme against Freeport McMoRan in Irian Jaya (Indonesia) share common aspects that are worth exploring. By making these connections we can see each struggle as intricately linked to broader global resistance. Land, the right of an indigenous people to maintain control over and live unhindered on their ancestral land is an obvious shared element to the struggle at Big Mountain and to these related movements. Forced relocation or removal of a people off their land can be traced back to the enclosure of the commons in England. The stealing by capital of autonomous space, the destruction of self activity, is a thread found throughout the history of capitalism that dates back to its founding in the transition from feudalism to capitalism when, for example, in England people were forcibly removed from their land to make way for great estates. The removal or push of people off ejidos in Mexico with the elimination of Article 27 from the Mexican Constitution - coinciding with NAFTA - is clearly one of the big factors behind the Zapatista uprising. Just as during the period of enclosures in England 500 years ago, in Chiapas now, and in Big Mountain, and in Brazil, it is often through first a legislative or regulatory manner that this push off the land begins. A combined military and police force usually follows. In the case of Big Mountain, the Hopi Tribal Council under the direction of the BIA has its own armed force waiting should mere rules and regulations not force people to move. In Mexico private thugs hired by large landowners ensure that peasant's access to land is restricted. The Nigerian regime is brutal against the Ogoni as is the Indonesian regime against the Amungme. Other common threads that runs through Big Mountain, Chiapas, Nigeria, and Indonesia are the mineral resources in the ground and the economic interests of powerful transnational corporations. At Big Mountain the resource is coal. The interested party is Peabody Coal. In Chiapas there is oil, and although Pemex - Mexico's national oil company - still maintains authority over that oil, strong interest in the seemingly inevitable privatization of that state owned enterprise comes from a number of U.S. and European oil companies. In Indonesia the highly valued commodities under the ground are copper and gold. The interested party is a Louisiana headquartered company named Freeport McMoRan. In Nigeria, again the sought after resource is oil, controlled by the oil giant Shell. Just as Shell essentially controls the Nigerian government and as Freeport McMoRan has influence over the Indonesian government, so too does Peabody Coal wield power and influence and the promise of money over the Hopi Tribal and Navajo Tribal governments. (Referring to the Big Mountain struggle as an intertribal dispute is analogous to calling the conflicts between the Ogoni and Amungme peoples and the governments of Nigeria and Indonesia as part of an intertribal dispute. It is not. It is a dispute about economic and political power.) Mineral resources beneath the earth's surface - coal, copper, gold, and oil - and the economic interest in these resources by large transnational corporations at the expense of the indigenous peoples are common aspects to Big Mountain, Chiapas, Nigeria, and Indonesia. Another commonalty is the environmental devastation that comes from extracting these resources. Not directly at Big Mountain, but nearby on other parts of indigenous land are uranium mines. Besides all the toxic waste produced along every step of the nuclear fuel cycle, uranium mine tailings causes incredible damage to watersheds and natural systems in the immediate surroundings of the mines. Some of the Dine' people relocated at an earlier time were moved to what was effectively a uranium toxic waste site. In Chiapas, and even more so in neighboring Tabasco, environmental degradation has been an ongoing result of the oil industry. A similar situation occurs in Nigeria where the Ogoni have brandished charges against Shell for its ecological malfeasance. For activists in the United States the difference between Big Mountain and these allied struggles in Mexico, Nigeria, and Indonesia is that Big Mountain exists here inside the confines of the United States. Nigeria and Indonesia are far away, making travel difficult. Mexico is much closer and some of us have gone there. But Big Mountain is within several days drive from major metropolitan centers in the west, southwest, and midwest. Our presence there may make an important difference. This author has not yet heard a specific call for people to go to Big Mountain en masse at the end of this year. Yet it seems likely, given Clinton's signing of S.1973 and the December 31 deadline, there will be some action plan. There are, however, people in California and others spearheading a Thanksgiving Food Drive to Big Mountain. This might be an opportunity for activists around the country to go there for face-to-face discussions of proposals for responding to forced relocation. On a local level in Austin it is important to reinvigorate interest now in the Big Mountain land struggle. Because the basic issues of Big Mountain are similar to the other related struggles mentioned above, it is natural that groups such as Accion Zapatista and Earth First! (which focus on Mexico and Indonesia indigenous movements) would begin concentrating on raising awareness of Big Mountain and be prepared to mobilize people to go there if or when there is an action call. There are also groups like Pastors for Peace and Food Not Bombs that may be interested directly in the Thanksgiving Big Mountain Food Drive. The existence of these and other groups in Austin clearly demonstrates the possibility for the rapid creation of an ad hoc coalitional effort to focus energy on the Big Mountain issue. Should this occur swiftly here, and in communities around the United States, then if or when there is a call for action at Big Mountain at the end of the year, we could see thousands of people converging there. If there were a large gathering of people at Big Mountain on January 1, 1997, it would coincide with gatherings of people in Mexico to celebrate the third anniversary of the Zapatista uprising in Chiapas. We could concretely link the indigenous land struggles of Big Mountain and with those in Chiapas and elsewhere in Mexico by acknowledging and naming the shared aspects of these struggles. Big Mountain is only a few hundred miles from the U.S.-Mexico border. It could be conceived of as a northern front in the Zapatista's global battle for autonomy and self determination. A collective push to work on Big Mountain is also a way to bring an immediate target into focus for Earth First!'s End Corporate Dominance campaign. Peabody Coal is the clear culprit and benefactor of forced relocation of the Dine'. Making Peabody Coal a collective object of the ECD campaign over the course of the next two months would help gather the forces of resistance against relocation and at the same time strengthen the ECD campaign by forming stronger alliances. Just because S.1973 quietly slipped through the Senate and the House and was signed by Clinton unnoticed doesn't mean that the December 31 deadline will pass by quietly and unnoticed. Just as the rapid mobilization around Mumia Abu Jamal in the summer of 1995 shows, we are capable of moving fast when we need to. Now is one of those times. The Indian wars that began out west in the 1800s continue to this day. The land struggle at Big Mountain is part of a historical process of colonization that has its roots dating back to when the first white people stepped on to this continent. The time for this process to end is past due. --------- "RE: Native American Land Scam" --------- Date: 9 Oct 1996 19:35:05 GMT From: kbohacek@skidmore.edu (Karin Bohacek) Subj: Native American Land Scam Newsgroup: soc.culture.native IMPORTANT NOTICE! PLEASE READ AND RESPOND! Most of us know about the horrible abuses that the US Government has wrought on the Native American people. The unfair land deals, brutal massacres and unrelenting oppression of the Native Americans are depressing parts of our American history. But all of that is over now, right? WRONG! Even today, when we should have learned from the lessons of the past, the US Government is still oppressing and taking advantage of the Native American people. Currently, a bill sits before President Clinton that would displace the Navajo people from a Hopi - Navajo Reservation in Big Mountain, Arizona. It appears that this is being done in order to allow the Peabody Mining Company to mine coal and uranium on the reservation. This bill has been approved by both the Senate and the House of Representatives and only need the President's signature to become law. This is the only issue in the bill, it is not a big package of issues all rolled into one bill. Thus, it should be easier to get a Presidential veto on it. According to the US Department of the Interior, this issue is simply a "land dispute" between the Hopi and the Navajo that live together on the reservation. Perhaps the US Department of the Interior has "sold" the bill as such, but according to the people closer to the issue, the Native Americans are once again being taken advantage of by the Americans. YOU CAN HELP! Call or e-mail President Clinton and urge him to veto Bill #1973. Do this NOW, as the bill is scheduled to be signed tomorrow (Oct 10). Ask that he review the issue from both sides, and not to take the US Department of the Interior's word for it that this is a simple land dispute. If people are going to be displaced and oppressed, then the issue should be investigated more thoroughly before the President signs the bill. Demand that the abuse of the Native Americans stop once and for all. It's the least that we can do. White House comment line is (202) 456-1111 The White House Chief of Staff's comment line is (202) 456-6797 The president's, vice-president's and first lady's e-mail addresses are: President@whitehouse.gov Vice.President@whitehouse.gov First.Lady@whitehouse.gov You can also write to: The White House, Washington, D.C. 20500. Please pass this message along to others. It is urgent! --------- "RE: Cultural Respects" --------- Date: Sun, 13 Oct 1996 12:41:43 -0700 (PDT) From: Larry Kibbey Subj: Cultural Respects UUCP email In some manner tribal/member's are people that seem to be of a special group for several reasons, those being, people who feel bonds with one another that are hard to put into words, yet undeniable, people who share various values, attitudes, and ways-in words. Throughout the United States, there are numerous people with different back-grounds of cultural respect, for instance, there are; Russians, Germans, French, Polish, Asian, Spanish/Mexican, Italian, Irish, English, and many other's. The important thing to note of these different cultures is that they contain different values, languages and belief's, that are all protected in some manner through the U.S. Constitution, which gives these people a freedom to practice their own culture and belief's, as well as protect them from being exploited. As U.S. Citizens, many of these cultural groups, have special days set aside that has been advocated by various leader's of these ethnic groups. At times they promote cultural protection through the U.S Government, which in turns advocates proclamations that declares certain, days, months or week as a important time for recognition, such as the recent proclamation established for the Italians/Spanish/Mexicans in honor of Columbus and all Americans. Many of these ethnic groups today, still practice old values and still respect the old language from their country and do their very best to pass these ways on to their youth and even though they do not live in their own country, they maintain cultural ties, a freedom guaranteed them by the U.S. Constitution, which these people do cherish. Much like these foreign people, Native American Indian people have a culture and belief, tribes of people whose ties, unlike other ethnic groups, have a very intricate history of ancestry, in this their own country. Native American Indians, do have a past of similar experiences, that comes from a common history shared by a cultural entity of; race, religion, language, traditions, historical experience, and values. The common values of this derives from a result of sharing ways of a life, as well as religion, although, in this most Native American Indians have similar judgements which they provide one another with definitions of right and wrong, and that in most judgements, they do consider the whole issue of cultural and religion to be a very tribal private matter, that is in fact protected by Federal Laws, much differently then other ethnic groups. Non-Indian society is made up of many different cultures and religions, that come from throughout the world, however, their cultural ties have been grouped together from time to time, just as their religious belief's, and combined together in such a manner, is what provides a definition for what is now known as American Culture, which includes the history of the settling of America, that has added pioneers, trappers, cowboys, ranching, farming and mining, all of this is what makes American Non- Indian Culture and they do have numerous religious belief's. The Native American Indian culture and religion, is not made up of such a combination of culture and religious belief's, for each tribe has it's own set of cultural and religious values, which each tribe does try to preserve and protect so that it can be carried on by other generations to follow in a manner of originality, originality that means keeping it from being imposed upon, changed or added to. In this, all people are born into a culture that shapes their personalities and their views of the world, because for the most part, many of the foreign ancestry/people that have taken up homesteading these tribal lands of the Native American Indian, come from countries, where such freedoms to live and believe in are not often tolerated or accepted by virtue of those laws governing that country and the freedoms in the U.S. are such that here, for the last 500 years, a people have found a peace, although it was in fact arrived at, at the expense of a people already living here. We, know that in this day and age, many of the old Ancient Customs and Belief's of the Sovereign Nations are not being carried on, but in some manner being preserved and protected in a manner best suited by the traditional member's of the tribes, so that in fact, future generations will have a form of culture and religion to pass on, but in this, an effort of respect by all who cherish a concern and interest to preserve and protect the culture and religion, must carry a manner of respect towards one another in their endeavor to see that in fact future generations will have a unique culture and religion, that will not be something that carries a multitude of theories and philosophies. Working together creates a harmony of unity, and such a unity is very necessary to preserve and protect the culture and religion from being distorted or destroyed, for already in our history, far too much has already been wiped out and erased.... Larry Kibby - kibbey@sierra.net Larry Kibby, Program Director Western Shoshone Historic Preservation Society Elko Indian Colony 1581 Pinenut Circle Elko, Nevada 89801 --------- "RE: Story About a Road" --------- Date: Fri, 11 Oct 1996 11:15:25 -0400 (edt) From: aconcert@carroll.com (UNC&LE) Subj: story about a road UUCP email Gary, This is a true story put into a easy form to understand as it was told. It was a vision by a man who asked that I tell it to people. It had to do with the cutting of roads and mountains which would (by my understanding) upset the balance of the earth beyond repair. As like going down a fork in a road too far to turn back when it is realized one took the wrong fork. Somehow I believe this connects with the road they want to expand in the Dinetta region. I ask that you publish this in hopes that a campaign will not only prevent the road from expanding but to stop all development in the area. I believe this man made a prediction and it has to do with this road project, or connected somehow. ---------------------------------------------------------------- "There were 12 men and woman gathered around a fire. As the night passed on and each took their turn speaking from their hearts and their long long pasts, the fire had grown into large hills of glowing red coals. A man who sat to the south glared deep into the coals, and with the night so deep, in his tiredness he fell asleep and dreamed. In his dream he saw the coals pushing up from the fire and the coals formed into brightly colored gods dressed in skins of glowing rocks all the color of the rainbow. These gods danced in close circles forming, changing as their headdresses and body ornaments decorated the earth in grand cliffs of movement to the beat of the heart of the earth. From above him, a Great Eagle took the man upon his back. This man, whose eyes were closed felt death as his heart stopped--but the beat of the earth kept him. Then the eagle said to him in no voice "See through my eyes, we are going on a journey. You may return from this journey or you may perish, this is up to you." "As they flew up high above the fire the man saw time change as the gods slowed their dance and the mountains cooled to form paths between their great circles--which knew no separation from their blood of one great fire. Between two of the great hills, the faces of the spirits that formed the mountains revealed a path and the Great Eagle swooped down into the canyon and followed the path created by the gods of these mountains. As the rocks washed into sand and red earth formed, plants and trees grew. Further along as they turned through the pass of the mountains they saw people living a simple peaceful life in the sunlight and blue sky. All around children were playing happy and this went on all the way north and in all directions. Where there was great water the sky was one with it in color and goodness, and every thing under the sky and in the water was good. And all people were at peace and there was no war and no greed." "Now this was a good feeling. But something happened as the man noticed the drum had stopped beating. The heart of the earth was becoming more difficult to hear because the man had stopped listening. The Eagle said you are not listening, you are wondering who these people are. You should know as you all come from this same place, this fire. In separating yourself you have caused an upset in the balance of this circle--you are like all the rest. You see but you do not hear the beat of your mother's heart. That all these people are from one mother and our mother has created mountains of many colors which have may peoples, and they too have set themselves apart from her and stopped listening. They have all changed the order of things and forgot the laws placed in their hearts." "So this "Great Eagle" put out his great wings and flapped three times and took the man into the stars and he said, "Look below. Look do you not see the heart of the turtle growing weak? And who has done this? All of you have! Yet, you blame one another, and those who know what is right, do nothing. I have honored you and took you on the path of the gods of the mountains, north to the heart of my mother and you saw what good is, yet you thought of yourself." "As the Great Eagle flew toward a sparking blue beacon this blue star gave out a yellow spark and created a starburst which was the points of four winds and the points of four directions making eight points. In the center of the star was a great council sitting around a hole in the sky which saw through to the other side of the fire from the center of the earth. These were the forms of great men which together were as big as the night sky. To the east sat a man of great peace and he glowed with the power of light, wisdom, and kindness. His eyes saw as that was and all that will be, and all creatures and all the stars in the sky. His hair was long and grey and his clothing was humble. At his side, facing North was a warrior in a crouched position as if he was holding a a bow, but he had no bow. He was the protector of those who would come near the circle, for no man or no spirit could enter this sacred circle without seeing what was to the west. And the man on the eagle could not see as he was a man blinded on one side. The man on the Great Eagle stood suspended in the North as the Eagle had now gone into the other side of the fire, a hole in which he could not see but knew that below was the earth. There were others from Great Turtle Nations on the left who had looked down into the other side of the fire, but to see on the right was not possible for the man, so he knew not what was in the West of this great circle. A spirit-man with a triangle hat came from the South and approached the circle. He was a soldier. He looked down into the great void onto the earth and began to look as to weep. And the man who was taken to the stars by the eagle heard the cry of a Wolf seven times, and another seven times the Eagle cried with the wolf, and seven stars flew as sparks down through the hole in the other side of the fire and each split into three. And this man who was taken by the Great Eagle to the Grand Council began to hear the these great chiefs and warriors speak without words to let him hear what he was to hear. The Spirit-man with the three cornered hat was in lament for what had become to the land and the people. He asked if there was anything he could do to help. He was expressing sorrow for what he had done. The Great One who sat in the East facing West said in words that carried and went out to all directions that the people must return to their old ways and start new. That all must be put back to the way it was. He said then you may help. In the meantime you must listen to the words of the truth because you have not in the past. Your people have taken the power of the fire and misused it, and for this all are suffering. So we send a message all may see but few will understand. These sparks from the fire will follow." "The Great Eagle flew out of the center of the starburst and again took the man on but this time not on his back but into his heart, for this next journey would be in a place he could not survive. The Great Eagle flew back to the beginning of the mountain pass but this time it was different. As he flew past the people footpaths grew into roads which turned black. The black roads grew wider and stripped with lines and became filled with things that would take away the people. As the trees were replaced with poles of light the sun grew hotter and the sky took on the color of the earth. The great waters no longer reflected the color of the sky. The things that took the people over the roads were now gone and the sky was more red and filled with black dust. There were now people in the sky in silver birds without wings. They all looked the same and all were sickly. They talked into snakes and they could be heard saying to one another. "One there were people here." The Great Eagle turned around and took the man back to the people where the fire was which began the journey. As the man opened his eyes from the dream it was like the others around the fire were there too. They knew about the mountain and the roads. That the two mountain paths, that were really one, and that each had to choose which direction they would take. The man spoke saying "They are doing things all wrong. They are reaching for the stars with fire when they should reach with their hearts. They want all the riches of the earth to hide away and control for themselves, when it belongs to no man but to all things which live. Now they send things to the sky to search on a barren place for life while they destroy the life here. If they find something which they value the will destroy more of what is here and try to go there. But there is nothing there to destroy." When the nab stopped speaking three blue sparks went up through the top of the firehole and up. The next morning it was announced on the radio that NASA had lost contact with the Mars Voyager very late that night. Noone gave it another thought." "c" 1993 & 1996 United Native Culture & Language Exchange for United Native American Television Broadcasting --------- "RE: Token Indian?" --------- Date: Thu, 03 Oct 1996 08:55:09 -0500 From: Cherokee Observer Subj: TOKEN INDIAN? October Commentary by Jason Terrel Newsgroups: alt.native,soc.culture.native [Editorial Note: Great effort has been made to avoid _any_ inclusion of the U. S. presidential race in this newsletter, though several factors encourage it (comments by ALL the candidates, Winona LaDuke running for Vice President for the Green Party, some rather timely proclamations...), but I believe all will appreciate this exception.] The following commentary was published in the October, 1996 issue of The CHEROKEE OBSERVER. It was written by Jason R. Terrel, Observer Foreign Correspondent. TOKEN INDIAN? Well, the race for the U.S. Presidency is on. The furor was launched like a ship from the dock with the onset of the Republican and Democrat convention. Staged, prepared, and rehearsed though they were, they each had one theme, they claimed in common: diversity. Like two auctioneers trying to up the political ante, the parties paraded their most famous minority members before the millions of TV viewers. The Republicans put their 'token Indian' up on the podium in the form of Senator Ben Nighthorse Campbell of Colorado. He spoke very eloquently of the importance of protecting private property rights and the right to use public lands. Two topics, it would seem, that go straight against the grain of the interest of Native people. After all, wasn't it the concept of private property that moved Congress to pass the Dawes Allotment Act? And the right to use public lands forever trapped Bear Butte (a sacred place to many Plains tribes, including Campbell's tribe, Northern Cheyenne) in a legal nightmare where tourists are free to much candy bars and roam among the sacred spots where Natives have prayed and sacrificed for thousands of years. So much for the Republicans. Then we have the Democratic Convention. Much of the same propaganda and same inspirational speeches. But, when it came time to show their 'diversity' the Democrats called upon our Principal Chief, Joe Byrd, as their 'token Indian.' What's wrong with this picture? Certainly it's an honor for our people to have the Principal Chief of the Cherokee Nation standing next to the President of the U.S. But, what did his appearance achieve for Native Americans? For the Cherokee people? Did America gain any greater insight about the problems facing Native in general and Cherokees in specific? Did John Q. Public, his wife and 2.5 children come away from the Chief's speech with the idea that the Democrats are the party to help Indian people? Probably not. More than likely they commented on how nice he was dressed or how clever the Democrats must be for getting the Principal Chief of the nation's second largest federally recognized tribe to speak on their behalf. Some people have said that the appearance of Native tribesmen en masse at the Democratic convention sent a signal to the nation and the politicians that Native people are active, politically savvy and a force to be reckoned with. Some might also say that the presence of two such well known Native people in two major conventions is a sign that Natives are moving up in the political landscape. I'm not sure about all that, but if we're not very careful, we might just be buried under that same political landscape. Now that many tribes are growing rich with the flood of casino money, it's understandable that some of that money may find it's way into the campaign coffers of many of Washington's power brokers. But, what is to be gained by Natives allowing themselves to be used as political poster children to showcase a party's so-called 'diversity.' This isn't much more politically advanced a concept than the old Wild West show where Natives like Black Elk were used to illustrate the "true west." I don't blame the Chief for speaking. He took the opportunity he was given. But, surely he must've seen that all the Democrats were interested in was having a 'token redman' to go up against Senator Campbell? Rather that being the Phoenix who rises from the ashes, our Principal Chief was used much like a political lamb lead to the slaughter. And that doesn't help Native people, Democrat or Republican. --------- "RE: Poem: Earth is a Drum" --------- Date: Mon, 14 Oct 1996 14:16:02 -0700 From: berryj@okway.okstate.edu (John Berry) Subj: Poem: Earth is a Drum UUCP email Earth is a Drum From Dawn's rise, To Dusk's set. Shadows and dust, Race across Mother earth. Across the red plains, Racing down the wind. Earth is a drum, We are as dust, upon her. So, small, we step, Earth is a drum. We listen, always, To our mother's call. Our hearts, echo, the beat, Earth is a drum. Earth is a drum, Carefully we step. Dancing with the wind, Earth is a drum. Like grass we move, Earth is a drum. Listening carefully, we dance, Earth is a drum. From Dawn's rise, To Dusk's set. Together, we dance, Earth is a drum. John Berry Oklahoma 1996 --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 96/10/16 00:56 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 20-26 OKAKOPA (October) (Ikuwa) 20 If you would see all the world, climb to the mountain's pinnacle. 21 The solitude of the wilderness helps me find myself. 22 Pele builds and re-builds the land until she is satisfied with her creation. 23 Teach me the magic of the night. 24 Those we love are near to us in spirit. 25 Tread gently upon the dew-pearled grass of morning. 26 It is never too late to change, to learn, to grow. (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, 17 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 I'm going to do something unusual for me -- and that is to pass on information written to me via e-mail anonymously on request. AIM and other Native Americans are picketing "Prairie's Edge," a Native American crafts store in Rapid City, SD. I was sent the text from the flyer that I was copied: ----flyer begins--- How can you celebrate Native American Day in a Meaningful way? Join the Picketing of Prairie Edge (6th & Main, Rapid City, SD) EXPLOITATION OF NATIVE ART & ARTISTS Intolerable working conditions at Sioux Trading Post, Unfair firings and forced resignations of Native American employees, no Native Americans in managerial positions. Low wholesale prices paid for Native art for resale at high (220% markup) prices. Commercialization of spiritual symbolism Featuring Native artists but using non-Native workers in mass-production Picketing Schedule: Oct 14th Noon to 7 PM Oct 15-18 2 to 7 PM October 19th News Conference & Demonstration Noon to 7 PM ---flyer end-- I feel strongly that Native artists and artisans have for too long accepted a pittance for work that later found its way to museums and private collections and that is generally regarded as priceless. There are movements arising to set up crafts cooperatives that ensure that Native artists and craftspeople receive a more fair return and maintain more control over the marketing of their work. It is my understanding that such a cooperative may well grow out of the protest against this one store, which is (by the way) more the rule than the exception in its practices. ======= > Evening Star = = = off the soapbox and on to the powwows ----------------------------------- Date: Tue, 8 Oct 1996 23:41:38 -0700 (MST) From: "Chris Milda (_Akimel O`odham_)" Subj: AMERICAN INDIAN SCHOLARSHIP FUND benefit Art Auction Please Join us for our third Auction of American Indian Fine Arts and Crafts to benefit The University of Arizona Graduate College AMERICAN INDIAN SCHOLARSHIP FUND SILENT AND VOICE AUCTION Sunday, November 10, 1996 3:00 p.m to 6:00 p.m. at the DoubleTree Hotel Grand Ballroom 445 South Alvernon Way Tucson Arizona FOOD AND REFRESHMENTS WILL BE SERVED Ticket Price: $20 per person $30 per couple major credit cards accepted R.S.V.P. By November 5, 1996 For further information call 520-621-7989 Strength Through Learning For Indian Nations for America CONTRIBUTORS INCLUDE: R E Barstow Phillip Beaumont Lorenzo Clayton Gerald Dawavendewa Lawrence Edge R C Gorman Gene Barett Haynes Edgar Hachivi Heap of Birds Truman Lowe Duke Sine Roy M Walters Larry Yazzie Special Thanks to the Pascua Yaqui Tribe Major Underwriter of the AISF Auction ----------------------------------- Date: Thu, 10 Oct 1996 20:41:10 -0400 From: Sandy Cooper Subj: Powwow 2nd Annual Indian Summer Powwow October 12 & 13, 1996 Roanoke County's Green Hill Park Gates Open Sat. 10am - 8pm Sun. Open 10am - 6pm Admission: Adults - $6.00 Kids (6-12) - $3.00 5 and under free It's going to be a beautiful day. Come out and see Indians in full dance regalia compete for over $6,500.00 in prize money. American Indian flute playing by Arnold Richardson. Meet the finest craftspeople in the country. Native American storytelling by Dovie Thomason. See a fully furnished 1850's Sioux style Tipi village. Try Indian foods like Buffalo Burgers & Stew, Indian Tacos, Fry Bread and more. Javier Alarcon famous Aztec Fire & Deer Dancer. Learn about Indian culture, spirituality & customs. Saturday night Bonfire! Dance with the Indian people. Visit the BARE WISDOM Table, and get the latest on Native American Issues, updates, and LEONARD PELTIER information!!!! Thanks, Sandy ----------------------------------- Date: 12 Oct 1996 21:14:23 GMT From: mas72499@pegasus.cc.ucf.edu (Manny A Sanchez) Subj: 10th Annual A.I.A Orlando Powwow The American Indian Association of Florida will be holding its 10th Annual A.I.A. Orlando Powwow during November 1-3 at the Central Florida Fairgrounds (West Highway 50). Head Staff: Host Drum - Eagle Claw, Lawton OK Invited Drum - Walking Buffalo, SK, CN MC - Thomas Chibitty, Moore, OK Otto Mahsetky, Sebring, FL Arena Director - R.G. Harris, Stroud, OK Head Man - Little Deer Big Mountain, Commanche/Mohawk Head Woman - Katrina Big Mountain, Cree $7,500 Prize Money * Eight 1st Place Adult Jackets * Ribbons Point System * Registration closes 12noon Sat. * 3 dancer minimum in each category Grand Entry Times: Friday - 7:30pm * Saturday - 1pm & 7:30pm * Sunday - 1pm NO DRUGS! NO ALCOHOL! Powwow information contact: Michelle McRae (407) 786-5594 Artie McRae (407) 862-9676 Clara Spurlock (407) 299-1207 or write to: Powwow Committee The American Indian Association of Fla. PO Box 260 Winter Park, FL 32790 ___________________________________ Date: Fri, 11 Oct 1996 06:18:52 +0000 From: David and Diane Subj: Veterans Pow Wow The San Jose Honoring of Veterans Pow Wow will be held November 16th from 6PM till midnight at Independence High School in San Jose, CA. For more information, please call (408) 971-9622. Hope to see all veterans there! ============================================================ From News From Indian Country: Oct 18-20 - 15th NAIA Fall Fest, Hermitage Landing, Nashville, TN Info: 615-726-0806 Oct 19 - Dawnland Center Intertribal Fall Social, Elks Lodge City Club Rd., Montpelier, VT Info: 802-229-0601 Oct 19-20 - 9th AITA, Summit Hall, Toledo, OH Info: 419-249-2601, press 2 Oct 22-23 - Howard County Cultural Exchange, Friendship, MD Info: 919-257-5383 Oct 25-27 - Mid Columbia River, Tribal Grounds, Celilo, OR Info: 541-298-1559 Oct 25-27 - 8th Meherrin, Winton, NC Info: 919-358-4375 Oct 26 - 4th Inter-Tribal Fall Gourd Dance, Norman, OK Info: 405-321-8070 ========================================================================== -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: UN Fourth World Conference on Women via Glen Welker, Donna Hales/Muskogee Daily Phoenix via Marvin and Linda Summerfield/Cherokee Observer, Norbert S. Hill, Jr. via Ime Salazar(AISES Release), Larry Kibby, Janet Smith, Debra F. Sanders, Bernard J. Rock, Sr. via Feather Eaglerock, Jason R. Terrel via Marvin and Linda Summerfield/Cherokee Observer, Jo Anne House(Press Release), Bernadette Chato, Joe Campagna, Stefan Wray, John Berry, SouthWest Organizing Project, Karin Bohacek, Randy Legault, Dr. Lotsee Patterson (Announcement), Brian Hauk, Rod Whited -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ Part B of this newsletter has already been distributed via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 17 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: Tue, 8 Oct 1996 21:38:47 -0600 From: pduran@wsu.edu (Phil Duran) Subj: Song to the Creator Exhibition (10/14-12/15, Washington State U.) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The following announcement is being posted for Barbara Coddington and Ann McCormack of the Plateau Project. A S O N G T O T H E C R E A T O R Traditional Arts of Native American Women of the Plateau Museum of Art Fine Arts Center Washington State University Pullman, Washington Exhibition October 14 - December 15, 1996 http://www.wsu.edu:8080/~plateau/ To bring a group to the Museum or to schedule a decent tour, call 509/335-1910. For updated program information, call 509/335-1910, email artmuse@wsu.edu, or fax 509/335-6635(pause)51910. October 13-15 "Quest for Healing" Conference Presented by Native Women of the Palouse and WSU Student NAWA. For information contact: Ann McCormack 509/332-4039 All of the following events are free and open to the public. October 13 "The Keepers of Tradition: Women and Their Songs in South Central British Columbia" Lecture on Plateau music by Wendy Wickwire, ethnomusicologist 7:30 pm, Wadleigh Theatre, Daggy Hall October 14 Artist Demonstrations 1:30 pm - 5:30 pm, Compton Union Building Ballroom "Seven Hands, Seven Hearts" Lecture and poetry by Elizabeth Woody, Plateau poet and Professor of Creative Writing. Reception following. 7:30 pm, Compton Union Building Ballroom October 31 "Indigenous Expressions" Lecture by Pat Courtney Gold, traditional basket maker 12:00 Noon, Cascade Room, Compton Union Building November 13 "Cradleboards, Cama and Cures: Songs of Plateau Women" Lecture by Professor Emeritus Loran Olsen 7:30 pm, Fine Arts Auditorium November 21 "Pa'tla'pa: Service and Sacred, the Plateau Woven Hat" Lecture by Vivian Adams, Curator, High Desert Museum 7:30 pm, Fine Arts Auditorium December 7 "According to Coyote" Performance of traditional Nez Perce stories by Carlotta Kauffmann 7:30 pm, Bryan Auditorium --------- "RE: Save Albuquerque Petroglyphs" --------- Date: Thu, 10 Oct 1996 15:14:53 -0700 From: swop@igc.apc.org (SWOP) Subj: Action Needed to Save Albuquerque Petroglyphs Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) From: SouthWest Organizing Project PETROGLYPH NATIONAL MONUMENT IN NEW MEXICO IMPERILED BY ROAD PLANS October 10, 1996 The Petroglyph National Monument comprises more than 7,200 acres along Albuquerque's scenic West Mesa Escarpment and was established by Congress in 1990. The Monument is home to more than 15,000 documented works of rock art, known as Petroglyphs, the largest known unexcavated pueblo in the region, and more than three hundred other archaeological sites. The Monument also contains numerous unique natural and geological features, including five volcanoes which frame Albuquerque's western skyline. Visitors from around the globe flock to New Mexico to experience and learn about the ways of its native peoples who first settled the region - the Pueblo Indian and Hispanic peoples who continue to maintain their spiritual and cultural traditions. The Monument and its resources are of substantial spiritual and cultural importance to the native peoples. The Monument's resources are threatened by uncontrolled, sprawl development of one of the nation's most rapidly growing urban areas. Congress recognized this threat and created the Monument for the purpose of protecting the area's nationally significant cultural and natural resources from the threats posed by urbanization and vandalism. The Monument is now threatened by the City of Albuquerque's plans to construct two commuter highways through the Monument - six lane Paseo del Norte and four lane Unser Boulevard. The roads are being pushed by Albuquerque Mayor Martin Chavez. Mayor Chavez was elected in 1994 by the narrowest of margins, thanks to hefty campaign contributions from developers and landowners who now stand to benefit from the proposed roads. Chavez has taken on the construction project as a personal crusade. Chavez has vowed that the roads will be built and has predicted that there will be movement on the issue within weeks of the upcoming November election. It is widely acknowledged that construction of Paseo del Norte would violate applicable federal laws. For this reason Chavez is pushing for a Congressional fix - an amendment to the Act which created the monument which would authorize construction of the road. We need you help in preventing such an atrocity, which will result in desecration of a sacred area, set a dangerous precedent by allowing construction of commuter highways through a unit of the National Park System, and degrade the area's cultural, archaeological, scientific and natural values. - Please write Mayor Chavez to let him know that you oppose his plans for the roads. A sample letter follows. - Please send a copy of your letter to the Albuquerque Petroglyph Coalition c/o SouthWest Organizing Project / 211 10th Street, SW / Albuquerque, New Mexico 87102 Thanks for your support! Mayor Martin J. Chavez City of Albuquerque 1 Civic Plaza Albuquerque, New Mexico 87102 Dear Mayor Chavez: I am writing to let you know that I strongly oppose your plans to build two commuter highways through Petroglyph National Monument. The Monument is a national treasure. It is a unit of the National Park System. Its resources should not be degraded for commuter highways. It is Albuquerque's responsibility to work with the Park Service to ensure that the Monument receives the protection it deserves. Surely you and your staff should be able to find alternatives for roads which would adequately serve Albuquerque's transportation needs. Albuquerque is fortunate that Congress has graced it with a National Monument on its western border. With the possible exception of a few special interests, the entire Albuquerque community benefits enormously from the Monument. The City should make the Monument a showcase for its residents and visitors. While the Albuquerque area is attractive in many ways, the City is fast acquiring the reputation of being a place of uncontrolled, sprawl development, and a City which does not do a good job of protecting its special places. It will not look good for Albuquerque if the City sacrifices a unit of the National Park Service to sprawl development. Please abandon your plans to build Paseo del Norte and Unser Boulevard through Petroglyph National Monument. Sincerely, ======================================================================= This note accompanied the response to my request to include this article in this issue of Wotanging Ikche/Kanoheda Aniyvwiya/Otapi'sin Atsinikiisinaakssin/Aunchemokauhettittea: Go for it. One thing - the name of the umbrella group is the Petroglyph Monument Protection Coalition. It's contact number is (505) 766-9930 (Tonantzin Land Institute). Please continue to emphasize that people who send letters to Mayor Chavez send copies of their letters to the SouthWest Organizing Project at the address included in the post. Thanks! --------- "RE: Letter to Episcopal Bishop" --------- Date: Wed, 9 Oct 1996 00:07:11 -0500 From: eaglerok@northernnet.com (feather eaglerock) Subj: WE Council files second complaint to Episcopal Diocese of Minn. Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) NEWS RELEASE FOR NORTH CENTRAL MINNESOTA NATIVE AMERICAN VETERANS OUTREACH AND RESOURCE CENTER: OPEN LETTER TO THE RIGHT REVEREND JAMES JELINEK, BISHOP OF THE EPISCOPAL DIOCESE OF MINNESOTA, AND PRIEST OF THE DIOCESE As Episcopalians, leaders in our churches, and tribal government servants of the people here on the White Earth Reservation, we must vigorously protest the increasingly destructive political activities of a local priest and Canon missionary and ask that you discipline him. As you know, Bishop, we objected long ago to you Doyle Turner, who in our opinion no longer deserves the title of "Reverend," had sided with the forces of darkness on our reservation when he accepted favors from a tyrannical government here and never once in 20 years denounced the oppression. Now, Turner has thrown himself wholeheartedly into a alliance with three convicts who ran our government into poverty, chaos and hopelessness. With Darrell "Chip" Wadena, Jerry Rawley, Rick Clark and two others who haven't yet been indicted, he is urging the federal government to reinstate this corrupt council and throw us reformers out. Since former chairman Wadena is already in jail, Turner sees himself assuming the role of chairman. He participated in a self-designed "election" after which he declared himself the new chairman and proceed to have himself sworn in. He seems to be blind and deaf to the fact that our people, the Minnesota Chippewa Tribe, and the federal government all recognize this new government. He threatens to take us over. Various "factions" on the reservation have joined to prevent this from happening. People, young and old, gather day after day at the tribal headquarters to protect our new freedom from Turner and his corrupt associates. This morning, once again, we were forces to come in early morning darkness and prepare ourselves for yet another threatened Turner "takeover" of our government. Our people are tired! The previous council has left deep mistrust and dysfunction in its wake. Our tribe is full of wounded people who yearn for stability and hope for their children's futures. We see them every hour of every day. They not only need food, housing and jobs, but someone to listen to their life stories and encourage their dreams. Doyle Turner could be participating in this healing process. But he is not. Rather, he has chosen to follow a path of divisiveness. Such a path is bad enough out in the dominant society; but here at White Earth, it is truly evil, because our gains are still fledgling, and the trust that is growing here is still tender. Bishop, many extraordinary people, a good number of them Episcopalians, are working hard to protect our fragile democracy. From whom? Doyle Turner and his associates for the old ,corrupt regime. Do you understand what is happening at White Earth? In you April 25th letter, you called our language "political hyperbole." We wonder if the people from Rwanda or South Africa spoke strongly to you about the death and oppression in their villages, would you call it hyperbole? As you relax in your comfortable office, dare you call a people's struggle for existence "political hyperbole?" Dare you not take a stand? We request you take action on your priest. The people of the White Earth Reservation have suffered enough under the heavy had of the Church. May Gitchi-Manidou Be With Us. Eugene "Bugger" McArthur Tribal Chairman and Member of St. Columbia's Episcopal Church of White Earth Erma J. Vizenor Tribal Secretary/Treasurer and Member of Breck Memorial Episcopal Church of Pine Point, White Earth Reservation Irene Auginaush-Hvezda Tribal District I Representative and Member of St. Philip's Episcopal Church of Rice lake, White Earth Reservation ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Bernard J. Rock, Sr. Leech Lake Pillager Band Spotted Eagle Warrior Society North Central Minnesota Native American Veterans Outreach and Resource Center --------- "RE: Renewed Policing Policy" --------- Date: Mon, 30 Sep 1996 07:30:00 -0400 From: legaulr@sgc.gc.ca (Legault, Randy) Subj: Renewed First Nations Policing Policy -- Canada (long) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) October 10, 1996 FEDERAL GOVERNMENT RENEWS FIRST NATIONS POLICING POLICY AND PROGRAM OTTAWA-The Federal Government has reaffirmed its commitment to the First Nations Policing Policy (FNPP), created in 1991 to provide improved policing services for First Nations communities across Canada, Solicitor General Herb Gray announced today. "The Government renewed this initiative because it is committed to improving police services for First Nations communities. The FNPP is another example of the government's commitment to its 'Safe Homes/Safe Streets' agenda," said Mr. Gray. "The renewed policy places an increased emphasis on public safety, especially the protection of vulnerable groups such as women and children. In addition, we have made the FNPP more flexible, to make it easier and more efficient to administer," Mr. Gray said. For First Nations communities, the policy means: A key role for First Nations communities in choosing a police service which respects their culture and traditions and accommodates their desire for increased authority and greater control over matters affecting their communities; Continuing improvements to the administration of justice, the maintenance of social order, public security and personal safety, especially of vulnerable groups, such as women and children; Police service accountability to the community it serves; and Police services that are at the same level and of the same quality as police services provided to other Canadians. Under the agreements, the federal government pays 52% and the provincial government 48% of the cost of the police service created under the FNPP. The agreements are worked out in discussions among the two levels of government and the First Nations concerned. First Nations police officers have the same powers as any other police officer in Canada, and enforce the Criminal Code, provincial laws and band by-laws. The FNPP has been very successful, with 91 tripartite agreements already in place. More than half of the eligible population is now covered by tripartite agreements under the program. Reference: Dan Brien Communications Assistant Solicitor General Canada (613) 991-2874 1996-037 Internet @ http://www.sgc.gc.ca/ *********************** October 1996 BACKGROUNDER RENEWED FIRST NATIONS POLICING POLICY The First Nations Policing Policy (FNPP) was introduced by the federal government in June 1991 to provide First Nations across Canada access to police services that are professional, effective, culturally appropriate, and accountable to the communities they serve. The FNPP, administered by the Department of the Solicitor General, operates on the principle of partnership. Under the Policy, the federal government, provincial and territorial governments and First Nations work together to negotiate tripartite agreements for police services that meet the particular needs of each community. The policy applies to all Indian reserves, to certain other Indian communities on Crown land and to Inuit communities. When the Department of the Solicitor General assumed responsibility for the administration of the FNPP in April 1992, it made a commitment to assess its impact and effectiveness at the end of the first five years. An independent review of the first five years of operation of the FNPP found the policy to be "relevant, sound and on-track". The review also found that provincial, territorial and most First Nations partners believe the tripartite process is the most effective way to address First Nations policing at this time. On the strength of this review, the federal government reaffirmed its ongoing commitment to the FNPP, and approved minor changes to the Policy in the Spring of 1996. The changes address suggestions raised in implementing the Policy and by the policy review. While the fundamental elements of the policy remain unchanged, the revisions to the FNPP highlight its public safety dimension, particularly for women, children and other vulnerable groups. The revisions also highlight a renewed commitment to supporting First Nations to become self-sufficient and self-governing, and to maintaining partnerships with First Nations based on trust, mutual respect and participation in decision-making. In addition, flexibility has been added to certain areas of the FNPP to simplify its administration. For instance, the policy now provides greater flexibility in the use of non First Nations police officers under the terms of First Nations policing agreements, subject to the approval of the First Nations involved. This is in response to concerns expressed by First Nations, the RCMP and several provinces regarding the existing pool of fully trained First Nations officers. What is important about the FNPP is that First Nations decide what type of police service is best suited to their needs. For instance, First Nations can decide to set up their own police service, or use a special contingent of First Nations officers within an existing police service, such as the OPP or the RCMP. The federal government pays 52 per cent and the provincial or territorial government 48 per cent of the government contribution toward the development and upkeep of First Nations police services. First Nations communities are encouraged to help pay for the cost of maintaining their police service, particularly for enhanced services. To date, 91 First Nations policing agreements have been signed. There are now over 600 fully trained First Nations police officers serving 240 communities across Canada. Roughly half the eligible population is covered by tripartite policing agreements and an additional 30-some per cent have some form of First Nations policing through arrangements that pre-date the FNPP. A new policy guide reflects the changes approved by the government and replaces the earlier guide which was published in 1992. The new guide can be found on Solicitor General Canada's Internet site at http://www.sgc.gc.ca. For more information: Aboriginal Policing Directorate Solicitor General of Canada 340 Laurier Avenue West Ottawa, Ontario K1A 0P8 Tel: (613) 991-0241 Fax: (613) 991-0961 ************************ HIGHLIGHTS First Nations Police Services: Highlights of recent First Nations police services created under the First Nations Policing Policy: Unama'ki Police Services Agreement: Established in 1994, the Unama'ki Police Service is the first independent First Nations police service in Atlantic Canada. For the past two years, Aboriginal police officers have been providing police services to four Mi'kmaq communities on Cape Breton Island. According to Chief of Police John Toney, the FNPP has ensured that the Mi'kmaq people receive policing services from officers who understand their concerns and their language: "We believe very strongly in the aspect of First Nations policing. The First Nations Policing Policy addresses many of the concerns that have plagued the First Nations people for so long. Policing your own, in your own language, is the key success to this initiative." Amerindian Police Council Last month, the Amerindian Police Council (APC) and thirteen member communities signed tripartite agreements with the governments of Quebec and Canada. The agreements have enabled the communities to strengthen their local police services and take advantage of the APC's expertise in areas of training, financial support and human resources. According to Chairperson Albert McBride, the tripartite agreements demonstrate that governments and First Nations can work together to achieve success: "The agreements enable our communities to take another step towards self-government...They also recognize the ability of Aboriginal communities to manage their own affairs, in cooperation with the Quebec and Canadian governments." Anishnabek Regional Policing Agreement: The Anishnabek Police Service (APS) was established in 1993 to provide culturally appropriate police services to four First Nation communities in central Ontario. Presently, the APS is in the process of expanding to provide police services to an additional twelve Ontario First Nation communities. Chief of Police Glen Bannon said: "Under the First Nations Policing Policy, in cooperation with Canada and Ontario, our member nations, the police governing authority and senior police management, we are able to deliver a culturally sensitive, community based peace keeping service to our member nations in the spirit of partnership with all nations honouring each ones uniqueness and the creator's gift with dignity and respect. Canada-Saskatchewan-File Hills Community Tripartite Agreement: Saskatchewan has had great success with the First Nations Policing Policy, dating back to 1993 when the Federation of Saskatchewan Indian Nations, and the governments of Canada and Saskatchewan signed a Framework Agreement. The Agreement provides the foundation to negotiate Community Tripartite Agreements (CTA) with the RCMP. The File Hills Agency RCMP- First Nations Community Policing Service was created in 1995 and provides police services to 5 First Nations in central Saskatchewan. Lloyd Desnomie, Chairperson of the File Hills Police Management Board agrees that the FNPP is successful because community members can get to know their police officers on a more personal level: "Policing in our communities is working so much better than before. The whole concept of community based policing means that the RCMP members are right there, seeing the way we live, knowing what we want from them. The First Nations Policing Policy is certainly headed in the right direction." The Hobbema Police Service Tripartite Agreement: It's been two years since the Hobbema Police Service was created under the First Nations Policing Policy. Serving 3,100 First Nations people in central Alberta, the residents of Ermineskin and Montana now have a police service comprised of professionally trained Aboriginal people who are responsive to the unique needs of the community. As Marvin Littlechild, Chairperson of the Hobbema Police Commission noted on the day the agreement was announced: "Signing this agreement is achievement for our First Nations communities... Community-based policing services dedicated to the well-being and safety of our people are a very positive development." October 1996 --------- "RE: Schedule: Native America Calling" --------- Date: Fri, 11 Oct 1996 08:54:14 -0600 (MDT) From: Bernadette Chato Subj: Schedule for Native America Calling Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Here's the latest schedule for *Native America Calling.* Since we produce a new show every day, we are always looking for knowledgeable people (preferably Native Americans) to be guests on our show. If you have a recommendation for a guest after reading the topics for upcoming shows, please e-mail our producer directly at harlan@unm.edu. Your help is appreciated. A list of stations follows the schedule. If you want to find out more about coverage in your area, please follow instructions given. Thanks. BC ================================================================== TO: NEWS DIRECTORS, PROGRAM DIRECTORS, GENERAL MANAGERS FR: NATIVE AMERICA CALLING DT: OCTOBER 10, 1996 RE: SCHEDULE FOR NATIVE AMERICA CALLING NATIVE AMERICA CALLING, the first national call-in radio program to focus on Native issues, began daily one-hour feeds on 6/5/95. Feed Time: M - F, 1300 - 1359 ET Channel Info: Channel 8 PEV Code 391 Digital Frequency B68.2 Galaxy 4, Transponder B Broadcast Rights: Each program is designed for live use. The fee to carry NATIVE AMERICA CALLING is determined on whether the station is a member of AIROS. There is a set fee for AIROS members; if not a member, fee is based on station's annual revenue. ---------------------------------------------------------------- **** P R O G R A M S U B J E C T T O C H A N G E **** Watch the DACS or your FAX for updates!! ---------------------------------------------------------------- PROGRAM SCHEDULE for 10/14 - 10/16: CO-HOSTS: TOM BEAVER & SHARON McCONNELL MON - 10/14: ALASKA FEDERATION OF NATIVES: WE BEGIN OUR WEEK-LONG REMOTE BROADCASTS FROM ANCHORAGE BY CELEBRATING AFN'S 30TH ANNIVERSARY. WE'LL TALK ABOUT THE ALASKA NATIVE CLAIMS SETTLEMENT ACT, DRILLING RIGHTS, SUBSISTENCE, AND OTHER CRITICAL ISSUES. WILL THE ALASKA NATIVE CULTURE SURVIVE INTO THE 21ST CENTURY? GUESTS INCLUDE AFN CO-CHAIR WILLIE HENSLEY. TUE - 10/15: YOUTH & ELDERS CONFERENCE: THIS YEAR'S CONFERENCE THEME WILL BE "CELEBRATING SUCCESS: PAST, PRESENT, AND FUTURE." THE CONFERENCE WILL HIGHLIGHT THE RECENT ACCOMPLISHMENTS OF ALASKA NATIVES. DOES SUCCESS HAVE A DIFFERENT MEANING FOR ALASKA'S INDIGENOUS POPULATION? GUESTS INCLUDE DORIS HUGO, CO-CHAIR OF THE AFN YOUTH COUNCIL AND CLARENCE IRRIGOO, CHAIRMAN OF THE AFN COUNCIL OF ELDERS. WED - 10/16: AFN SOBRIETY MOVEMENT: ALASKA NATIVES HAVE STRUGGLED WITH THE EFFECTS OF ALCOHOLISM FOR DECADES. NOW, THERE IS A LONG-AWAITED MOVEMENT TOWARDS SOBRIETY THROUGHOUT THE VILLAGES. HOWEVER, THERE IS STILL CONTROVERSY OVER WHERE ALCOHOL IS BOUGHT AND SOLD. WILL THE REST OF ALASKA JOIN NATIVE PEOPLE IN THE SOBRIETY MOVEMENT? GUESTS TBA PROGRAM SCHEDULE for 10/17 & 10/18: HOST: SHARON McCONNELL THU - 10/17 & FRI - 10/18: AFN CONVENTION COVERAGE: LIVE COVERAGE OF THE 30TH ANNUAL ALASKA FEDERATION OF NATIVES CONVENTION FROM THE EGAN CENTER IN ANCHORAGE. DISCUSSION WILL FOCUS ON THE CONFERENCE THEME: "REFLECTING ON OUR PAST, DEDICATED TO OUR FUTURE." GUESTS INCLUDE CONFERENCE V.I.P.'S AND WE'LL ALSO BRING YOU LIVE COMMENTS FROM THE CONVENTION PODIUM. PROGRAM SCHEDULE for 10/21 - 10/25: HOST: TOM BEAVER WELLNESS HOST: SHARON McCONNELL MON - 10/21: ELECTION `96: WE'RE HEARING THE SAME OLD MUDSLINGING BY THE DOLE CAMP AND CLINTON'S "AMERICA IS STILL BETTER OFF THAN WE WERE FOUR YEARS AGO." BUT, DOES THIS HOLD TRUE TO THE NATIVE CONSTITUENTS? WHERE DO TRIBES STAND NOW AFTER CLINTON'S FIRST TERM, IN ADDITION TO A REPUBLICAN-CONTROLLED CONGRESS? GUESTS INCLUDE STEVE HEELEY OF THE SENATE INDIAN AFFAIRS COMMITTEE. TUE - 10/22: REPATRIATION: NATIVE ARTIFACTS, INCLUDING HUMAN REMAINS AND SACRED OBJECTS, ARE BEING STOCKPILED BY MUSEUMS AND OTHER COLLECTORS...PERHAPS FOR FINANCIAL GAIN. BUT TRIBES EVERYWHERE ARE MAKING EFFORTS TO REGAIN THESE PRECIOUS ITEMS. JUST WHAT IS THE POLITICALLY AND CULTURALLY CORRECT WAY TO APPROACH REPATRIATION? GUESTS TBA. WED - 10/23: TRIBAL TAX BASE: TRIBES ARE STILL ON THE FRONT LINES IN THE TAX WARS WITH THE STATES. FROM ALASKA TO FLORIDA, THE CHIEF QUESTION REMAINS: WHO HAS THE ULTIMATE AUTHORITY TO TAX? CAN TRIBES DEVELOP A TAX BASE AND WIN THE TAX WAR? GUESTS INCLUDE SALT RIVER PRESIDENT IVAN MAKIL AND CHICKASAW GOVERNOR BILL ANNOUTUBBY. THU - 10/24: OPEN LINES/INDIVIDUAL INDIAN MONEY ACCOUNTS: VIRTUALLY ZILLIONS OF TRUST ACCOUNT DOLLARS OWED TO INDIVIDUALS AND TRIBES CONTINUE TO BE UN-ACCOUNTED FOR THANKS TO THE MISMANAGEMENT OF THE BUREAU OF INDIAN AFFAIRS. HOW MUCH MORE FINANCIAL ABUSE CAN NATIVES TAKE? WHAT KIND OF PLAN DOES THE B-I-A HAVE TO REPAY THE DEBT? GUESTS INCLUDE ELOISE COBELL OF THE BLACKFEET NATIONAL BANK. FRI - 10/25: WELLNESS EDITION: DENTAL CARE: GUESTS TBA. *Native America Calling* is produced and directed by Harlan McKosato (Sac and Fox from Oklahoma). Tom Beaver (Muscogee Creek from Minnesota) is Host/Associate Producer, Features Producer/Editor is Bernadette Chato (Navajo from New Mexico), and Michelle Cody (Navajo from Arizona) serves as Associate Producer. *NAC* is a production of Native American Public Telecommunications, Inc. Offices for *Native America Calling* are located in Albuquerque, New Mexico. The program is produced at the studios of KUNM at the University of New Mexico. The staff of *Native America Calling* can be reached at 505-277-5201 or by fax at 505-277-4286. Address correspondence to PO Box 40164, Albuquerque, NM 87196, or e-mail to native@unm.edu. For information on how your local public radio station can carry the program, call John Belindo, AIROS at 1-800-571-6885 or e- mail to his attention to jbelindo@unlinfo.unl.edu. ================================================================== RADIO STATIONS AIRING *NATIVE AMERICA CALLING* Produced in Albuquerque, NM KABR 1500 AM Alamo, New Mexico KBRW 680 AM Barrow, Alaska KBSU 730 AM Boise, Idaho KCIE 90.5 FM Dulce, New Mexico KCUK 88.1 FM Chevak, Alaska KEYA 88.5 FM Belcourt, North Dakota KGHR 91.5 FM Tuba City, Arizona KGLP 91.7 FM Gallup, New Mexico KIDE 91.3 FM Hoopa, California KILI 90.1 FM Porcupine, South Dakota KNSA 930 AM Unalakleet, Alaska KOTZ 720 AM Kotzebue, Alaska KRCL 90.9 FM Salt Lake City, Utah KSKA 91.1 FM Anchorage, Alaska KSKO 870 AM McGrath, Alaska KSUT 91.3 FM Ignacio, Colorado KTDB 89.7 FM Pinehill, New Mexico KUNM 89.9 FM Albuquerque, New Mexico KWSO 91.9 FM Warm Springs, Oregon KYUK 640 AM Bethel, Alaska WYRU 1160 AM Red Springs, North Carolina Most stations carry *Native America Calling* live at 1300-1359 Eastern Time. However some stations opt to air the program on tape delay. Call the particular station for broadcast time. If you do not see a station listed for your area, consider calling your local public radio station to ask if they could carry it. The rates are VERY reasonable. Information, including rates and a demo tape, on *Native America Calling* can be obtained by calling John Belindo, manager, American Indian Radio on Satellite Network (AIROS) at 1-800-571-6885. # # # ---------------------------------------------------------------------------- Bernadette Chato, Features Producer Snail Mail: PO Box 40164 NATIVE AMERICA CALLING Albuquerque, NM 87196 The Nation's 1st Electronic Talking Circle 505-277-5354/FAX 505-277-4286 Heard on public radio stations! E-mail: chato@unm.edu --------- "RE: Position Open at Univ/Oklahoma" --------- Date: Fri, 11 Oct 1996 13:03:21 CST From: lpatterson@slis.lib.uoknor.edu (LOTSEE PATTERSON) Subj: assistant professor position open at University of Oklahoma Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The Department of History at the University of Oklahoma invites applications for a tenure-track position at the assistant professor level. Applicants must be qualified and willing to teach graduate and undergraduate courses in Native American history and preferably on of the following fields of U.S. History: Colonial, West or Frontier, Environment of Twentieth Century. All requirements for the PhD in History must be completed by the time of appointment, August, 1997. Send dossiers, including C.V. and three letters of reference, to Professor Donald J. Pisani, Chair, Search Committee, Department of History, University of Oklahoma 455 Lindsey, Room 403A Norman, OK 73019-0535. Applications will be reviewed beginning December 15, 1996, and the process will continue until the position is filled. The University of Oklahoma is an equal opportunity/affirmative action employer. Women and minorities are encouraged to apply. The University of Oklahoma has a policy of being responsive to the needs of dual-career couples. Dr. Lotsee Patterson Associate Professor School of Library and Information Studies The University of Oklahoma 401 West Brooks Norman, OK 73019 (405) 325-3921 FAX 325-7648 Internet: LPatterson@OU.edu