_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 05, ISSUE 003 O o o o o O __/_ / ) (___/ / ( (___, 18 January 1997 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 Nat-Edu, Triballaw, Indian-Roots, AISESnet, Uptowne Innu-L & NATIVE-L listservers; UUCP & genie email; Newsgroup: soc.culture.native Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters who share our Spirit informed about current events within the lives of those who walk the Red Road. ++ It may be subscribed to via email by sending a request from your own internet addressable account to gars@netcom.com 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. "Many of the white man's ways are past our understanding... They put great store upon writing; there is always a paper." "The white people must think paper has some mysterious power to help them in the world. The Indian needs no writings; words that are true sink deep into his heart, where they remain. He never forgets them. On the other hand, if the white man loses his papers, he is helpless." "I once heard one of their preachers say that no white man was admitted to heaven unless there were writings about him in a great book!" __ Four Guns, Oglala +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Before I get to the words of my heart I wish to tell you that Ada Deer is resigning as head of the Bureau of Indian Affairs. She will stay on the job until President Clinton names her successor. Just in case you think the dominant media has become more sensitive and aware, think again. Last week the ABC's television news magazine "20/20" had a segment on prisoner's rights to practice religion? Some women wardens condescendingly described Native American sweat lodges as just "8 hour steam baths". How different is this from the Vatican vehemently proclaiming what they call Mt. Graham can not be a religious shrine because it is not adorned with altars and shrines? Since I'm on the topic of news, has anyone noticed there is a bitter winter storm lashing the north? Has anyone noticed there are temperatures falling off the lower end of the scale? What do you think those terrible winds and sub-freezing temperatures are doing to the people living there? If you were among those who went to the Sweet Grass Hills or Black Hills this summer to partake in ceremony, did you also notice the housing some of those Blackfoot, Cheyenne or Lakota elders lived in? Some of those houses don't hold back the cold very well. There isn't a lot of wood and what there is, is so damned expensive the elders can't afford it. Propane, you can forget. While you were participating in ceremony did you make any vows to help the people who were giving these ceremonies to you? Well, get a clue! It's past time to help! Send some blankets to Browning or Poplar or Pine Ridge or Red Bud or Lethbridge or.... Send some food. Send some clothes. Send some money to help buy wood or food. Whether you made any vows or not, it's time to make your walk match your talk. Get off your warm couch, and do something for the traditionals who keep the ways you're so proud of. If your so proud of them keeping the traditions alive, how about proving it by helping keep those traditionals alive. 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 - Big Mountain - Medals of (dis) Honor - Yellowstone Buffalo Kill - Support for NA Judiciary Nominee - Bison Kill Facts - Seeking Producers/Reporters - OU Throws Indian Out - Native America Calling - Indian in the Snow - Indian Student Thrown Out - Bring Peltier Home - Grand Rapids Event for Leonard - Call for Assistance - RCAP Access Report - release - RCAP Access Report - intro - Kramer Guilty - Access to Information Act Requester - Federal Archive Holdings - American Indian Life Skills - Review: POWWOW: Images Along the Red Road - Children's Defense Fund - Wyandot in Ohio - Innu Job Opportunity - Environmental Leadership Program - Position Available - Humorous Verse: Twelve Days of Powwow - Poem: Sacred - Verse: Hawai'ian Book of Days - Conferences and Powwows - offline --------- "RE: Big Mountain" --------- Date: Fri, 10 Jan 1997 12:28:57 -0700 (MST) From: sdn@primenet.com (Sovereign Dineh Nation) Subj: ACTION ALERT - Big Mountain UUCP email BIG MOUNTAIN ACTION ALERT!!! January 10, 1996 What is going on right now? On February 11-14, 1997 in Phoenix, Arizona "fairness hearings" will be conducted before Judge Earl H. Carroll, federal judge of the U.S. District Court for the district of Arizona. This will be the last opportunity for the HPL residents to testify in court concerning their objections to the settlement of the Manybeads case. The objectors strongly feel that the Settlement/Accommodation Agreement still impinges upon their First Amendment rights as well as their ability to continue their traditional way of life. How did it get to this point? This is a complicated issue, but it boils down to this: forcibly removing people from their ancestral sacred land in order to mine coal, estimated to be worth billions of dollars. What we have here are powerful mineral corporations and the Navajo and Hopi Tribal Councils*, in collusion with the Federal Government, accepting payments to ignore the genocide of a people. Who are the Big Mountain and Black Mesa resistors? The "resistors" are traditional Dineh (Navajo) people, many of whom are non-English speaking elders. They are self-sustaining, supporting themselves by herding sheep and cattle, weaving and dry-crop farming while caretaking their Sacred Land. They have earned the name "resistor" from steadfastly refusing forced relocation by the Federal Government, Hopi and Navajo Tribal Councils* and energy corporations. Where is Big Mountain and the Black Mesa? In northeast Arizona, approximately 3 hours north of Flagstaff, lies Black Mesa, with Big Mountain to the south. Big Mountain is the best known of the 45 Dineh (Navajo) communities. These communities are surrounded by four mountain peaks immemorially held sacred by Dineh. The traditional people will likely find their small plots of land surrounded by mines. What happens if they don't relocate or sign the Agreement? Forced eviction. What are the effects of the 75-year lease (the Accommodation Agreement)? If they, the residents of the Hopi Partition Land (HPL), sign the Agreement, they are allowed to inhabit their ancestral land for just 75 years. During that time, they lose their civil and First Amendment rights and face a life under martial law. The overwhelming majority refuse to sign this lease. They know that if they sign, they lose the rights to the land and mining will commence unchecked. Where will they be relocated to? In 1980, Congress approved the purchase of a total of 400,000 acres of land as the primary relocation site. This land, called "New Lands", is located on the Rio Puerco, downstream from Church Rock, NM, the site of the largest radioactive spill in this nation's history (1979). Money from Congress, taxpayers' dollars, were used to purchase the knowingly uranium contaminated "New Lands". Who will enforce the relocation? The Hopi Rangers and Federal Marshals. The Rangers are a police force equipped with state-of-the-art weaponry. They are under the mandate of the Hopi Tribal Council* and the direction of the Bureau of Indian Affairs. Over the years, harassment has been stepped up by order of the Hopi Tribal Council*. Is this an intertribal land dispute? No. That has always been a lie created by the Federal Government and the mining interests. The Hopi and Navajo Tribal Councils* are on the same side of the issue as the Federal Government...in opposition to the Hopi and Dineh traditional people. The Hopi and Navajo Tribal Councils do not necessarily represent traditional interests. WHAT CAN YOU DO?*************************** At Big Mountain: It can not be stated strongly enough that this is a crucial time for the HPL residents. Highest Priority - In order for the resistors to attend and testify at the hearing, they need supporters to take care of their animals and property while they are away. This includes herding sheep, chopping wood, etc. We ask that you be self sufficient (food, cameras, warm clothes, sleeping gear, binoculars, tape recorders, batteries, etc.) and be here by February 1st in order to be trained and become acquainted with the family you will be supporting. Also, if you are in the Phoenix area we are planning a protest at the courthouse throughout the trial. Please contact our office for specifics. Locally: Contact your local media. Use this flyer for public service announcements. Organize a protest at a local federal building on February 11th, with a show of support through the end of the trial. Collect dry goods, clothing, financial support and other supplies and send them to our office for distribution on the reservation. For more information, or if you are interested in coming here to help, please contact the Sovereign Dineh Nation office at (520) 522-8683, fax (520) 522-8741, email sdn@primenet.com as soon as possible. --------- "RE: Yellowstone Buffalo Kill" --------- Date: Tue, 14 Jan 97 22:08:21 -0600 From: "J.D.K. Chipps Eden)" Subj: The buffalo Slaughter at Yellowstone UUCP email YELLOWSTONE BISON UNDER ATTACK IN MONTANA Already this winter, the Montana Department of Livestock has slaughtered over 145 bison who dared wander into Montana from Yellowstone National Park. This raises the bison death toll since 1985 to over 1,700 animals. Not even bison on our public lands are safe, as Montana state officials killed 20 bison on the Gallatin National Forest on Friday, Jan12. Montana continues to slaughter Yellowstone bison principally because of an unproven fear by the livestock industry that bison can transmit brucella abortus- the bacteria that causes brucellosis - to domestic cattle. Neither the federal or the state livestock industry has ever demonstrated that bison can transmit the bacteria to cattle under natural conditions, and no such incident has ever been documented. Scientific evidence suggests that the risk of transmission, if there is any risk, is so small that it does not warrant the annihilation of these majestic animals. What's more, no cattle are present between Nov. and June in the area where nearly all of the bison have been killed, eliminating even the most remote threat of disease transmission. AND IN WYOMING The Wyoming Game and Fish Department plans to permit lottery drawn sport hunters to kill Yellowstone bison who enter Shoshone National Forest. This is the first time a sport hunt of bison will be permitted in Wyoming since 1990. This decision is part of a plan to tolerate only 15 bull bison on certain portions of the Shoshone National Forest. All calves, cows, and any bulls in excess of 15 are subject to slaughter by state officials or trophy hunters. Though the WGFD claims it is initiating the hunt because of a lack of forage for bison, in reality, the hunt is primarily part of a campaign orchestrated by state and federal livestock agencies, such as the USDA, to destroy bison because of a perceived threat of disease transmission. We must stop Montana, Wyoming, and the livestock industry from destroying our wildlife on our public lands! Please contact the following individuals to demand an end to the state-sponsored slaughter or public sport hunting of Yellowstone bison: Montana Gov. Marc Racicot, State Capitol, Helena, MT59620, Dr. Clarence Siroky, MDOL, P.O. Box 202001, Helena, MT 59620, Wyoming Gov. Jim Geringer, State Capitol, Cheyenne, WY 82002, Mr. John Talbott, WGFD, 5400 Bishop Blvd., Cheyenne, WY 82006, Here are a few points you may wish to make: 1.There is no evidence that the bacteria can be transmitted from bison to cattle. 2.There is no reason to kill bison on Gallatin National Forest or Shoshone National Forest. Even if disease transmission were possible, cattle are not present there in the winter. Bison and other wildlife, not cattle, should be given preference on public land. If the livestock industry doesn't like it they can move their cattle elsewhere. ------- FORWARD, End of original message ------- -- (\######/) J.D.K. Chipps \ ~ o / "Wokiksuye Canpe Opi" (^ ^) (Remember Wounded Knee) \*/ http://www.eden.com/~jdkc ~<>~<>~<>~<>~<>~<>~<>~<>~ Help recall the Medals of disHonor ~<>~<>~<>~<>~<>~<>~<>~<>~ --------- "RE: Bison Kill Facts" --------- Date: Mon, 13 Jan 97 23:15:34 -0600 Subj: The Buffalo Slaughter at Yellowstone National Park From: "J.D.K. Chipps Eden)" UUCP email Summary of Scientific Evidence The scientific evidence collected to date demonstrates that the risk of Brucella abortus transmission from bison to cattle represents more of a perceived threat than an actual threat. Despite this, the livestock industry and state and federal agriculture agencies, have utilized a campaign based on fear, speculation, and paranoia to force the unnecessary destruction of Yellowstone bison who emigrate from YNP to protect livestock interests. To summarize, the available evidence indicates that: There has never been a documented case of Brucella abortus transmission from bison to cattle under natural conditions. In cattle, Brucella abortus is primarily transmitted through susceptible animal contact with an infected aborted fetus, contaminated birthing materials, and/or contaminated forage. In bison, if the same transmission mechanism exists, the likelihood of transmission is extremely remote since, as indicated by the available evidence, bison do not experience abortions. Only four abortions have been documented in bison in the Greater Yellowstone Ecosystem in the past 75 years. It is unknown if any, or all, of these abortions were the result of Brucella abortus infection. If transmission can occur, bison and cattle must occur in the same place at the same time, or the bacteria must persist long enough in the environment to result in exposure to a susceptible animal. No domestic cattle are maintained on public or private land near West Yellowstone from late October through early June, making the likelihood of bacteria transmission from bison to cattle in this area extremely remote. Furthermore, the available evidence suggests that the bacteria are killed within hours if in direct sunlight and non-freezing conditions -- conditions common in YNP in mid to late spring before cattle are returned to public grazing allotments. The blood test used on bison and cattle to determine whether an animal has been exposed to the bacteria, was designed principally for use on cattle. In cattle the blood test accurately predicts infection. In bison, the blood test does not accurately predict infection. Though approximately 50 percent of Yellowstone bison blood test positive for exposure to the bacteria, the available evidence indicates that only approximately 12 percent are infected. Moreover, according to the results of sampling conducted during the winter of 1991-92, less than one-half of one percent of Yellowstone bison were infectious. During the winter of 1991-92, tissue and blood samples were taken from 218 bison killed outside of YNP by State and Federal officials. Of these 218 animals, the bacteria could only be cultured from the tissues of 27; 19 males and 8 females. Since the primary route of bacteria transmission is through contact with an aborted, contaminated fetus and/or contaminated birthing materials, and based on the best available scientific evidence, the risk of male or bull bison transmitting the bacteria is virtually nonexistent. Of the 8 females, the bacteria could be cultured from the reproductive tract of only one, a non-reproductive yearling. Consequently, of the 218 bison sampled, not one, at the time of their death, were capable of transmitting the bacteria to cattle. Based on the data collected during the winter of 1991-92, The Fund for Animals estimated in the fall of 1994 that only a maximum of 38 pregnant bison, out of a estimated herd of 4,200 bison, could potentially be infectious. The actual number of infectious pregnant bison who may pose a risk to cattle, if any, is significantly less because not all infectious pregnant bison will leave YNP and few, if any, infectious pregnant bison will abort. An infected bison, one from whom the bacteria can be cultured from a tissue or organ, poses no risk of transmission unless it is infectious. An infectious bison -- primarily a female from whom the bacteria can be cultured from the reproductive tract -- may be able to expel the bacteria into the environment through an abortion or calving event. Considering biological, spatial, temporal, and epidemiological factors, however, the likelihood of an infectious bison expelling the bacteria resulting in infection in domestic cattle is extremely remote. The blood test, while inaccurate in predicting infection, is substantially more accurate in determining whether an animal has been exposed to the bacteria. A negative blood test nearly always indicative of an animal who is not infected. Considering the scientific evidence, the settlement agreement is deficient for the following reasons: Even assuming that an infected bison can transmit the bacteria (which is not possible), since the blood test to be used to determine which bison live and which bison die is inaccurate, three out of every four bison who test blood positive, will be killed unnecessarily. All pregnant female bison, regardless of blood test results, will be killed. Since a negative test result is nearly always accurate, there is no justification for killing blood-test negative pregnant females. Assuming that a positive blood test is indicative of infection and/or infectiousness (it is not), it is, in fact, these blood-test negative animals who should not be killed if the objective is to eradicate the bacteria in bison. Though a negative animal may convert into a positive animal as pregnancy progresses, there is no evidence in YNP bison to substantiate this claim. Moreover, on the western side of YNP, a negative pregnant bison who converts into a positive animals as pregnancy progresses would pose no risk to cattle during the winter since no cattle are in the area. All blood-test positive bison will be killed. Since the principal route of bacteria transmission is through contact with an infected aborted fetus, male bison pose virtually no risk of transmission, if they pose any risk at all. The only way a male bison could transmit the bacteria is if he dribbled bacteria-laden sperm on land occupied by cattle and if enough of the bacteria persisted in the environment to cause infection in a susceptible animal. This prospect is so extremely remote that the killing of bull bison cannot be justified. Even if bacteria transmission between bison and cattle were possible, the lack of Brucella abortus caused abortion in YNP bison, the minute rate of infectiousness in YNP bison, the spatial and temporal relationship between cattle and bison, and the inability of the bacteria to persist for any extended amount of time in direct sunlight, do not justify the proposed capture, test, and slaughter program for any YNP bison. --------- "RE: OU Throws Indian Out" --------- Date: Mon, 6 Jan 1997 18:27:29 -0800 From: chieftain@ou.edu Subject: The University of Oklahoma Throws Indian Student out in the Snow Mailing List: NAT-EDU (nat-edu@gnosys.svle.ma.us) Monday, January 6, 1997 V. Blanchard Singing Eagle, a PhD student of English-Anthropology-Native American Studies, was informed this morning that he would no longer be allowed to live in the University of Oklahoma housing because of his excessive debt with the University. At present, Singing Eagle owes the University over $3,000 and is ineligible for any type of student financial aid or tribal grants (mainly due to problems with the California Student Aid Commission and lack of "Indian Papers"). Throughout the Fall Semester, Singing Eagle has worked three jobs, but his pay rate could not keep up with tuition and housing fees. This morning at 9:00, the OU Housing Office refused to allow him back into his dorm room, so now Singing Eagle is homeless and wondering what to do. There is a high likelihood that Singing Eagle will drop out of his PhD program immediately and take his chances "on the streets" (perhaps at a homeless shelter in San Francisco), although he is also debating on whether or not to set up a "homeless camp" on the North Oval near OU President David Boren's front lawn. Speculation abounds that this expulsion from the residence halls is in retaliation for a recent RACIAL HARASSMENT grievance filed by Singing Eagle against the University of Oklahoma's Bizzell Library; however, details are not clear. At any rate, Singing Eagle, a soft-spoken Potawatomi/Creek/Choctaw full-blood "Urban Indian," is in dire need of your prayers, suggestions, and support. His spirit appears to be broken and he needs much guidance in making his decision before this FRIDAY! You can contact him via the following... JOB #1: Campus Art Supply 527 Buchannan Norman, OK 73072 (405) 364-7295 JOB #2: Oklahoma Scoring Service 2222B Westpark Norman, OK 73069 (405) 364-8455 JOB #3: The Daily Oklahoman The University Of Oklahoma Norman, OK 73019 (405) 325-3000 TEMPORARY LODGING: Anderson Family (405) 275-3592 Voice Mail: (405) 325-4077 e-mail: --------- "RE: Indian in the Snow" --------- Date: Wed, 8 Jan 1997 21:09:03 -0600 From: chieftain@ou.edu Subj: The University of Oklahoma Throws Indian Student out in the Snow Mailing List: NAT-EDU (nat-edu@gnosys.svle.ma.us) Greetings and best wishes, my friends! I am the actual Crazy Indian who literally got "thrown out in the snow" by the University of Oklahoma Housing Department (yes, it really IS snowing out here --even as I write this). The other day, a friend of mine posted my plight to you on my e-mail account. Anyway, since I am extremely grateful to all of you for your well-wishes, I thought you might appreciate an update on my affairs... Last night, after applying for an adjunct faculty position at Rose State College, I was taken in by a kind old angelic woman who must have had an IQ of 200. To make a long story short, this little old lady took me in, fed me, gave me medicine (I was SICK-SICK-SICK), and engaged me in some pretty impressive conversation. She said she's been kicking around the idea of combining computers and English instruction, that she wanted us to "join forces," and that she'd check with some of her buddies at the Retired Businessmen's Association in Oklahoma City for funding. Sounds like a long-shot to me, and I'm still a bit skeptical but at the moment, I am open to anything. As for the Racial Harassment complaint against the University Library, its allegations, claiming that University staffers employ severe double standards with their nonwhite student-employees. In other words, we feel like we're constantly being "watched," and that we are given no slack when we make the slightest mistake. Since I don't want to go around making any "unfounded allegations," I'll just sum up with this: The University of Oklahoma has a pretty strange relationship with its "minority" students. Our situations, when compared to those of white student employees, look pretty fishy to me. As for the idea of sleeping on President Boren's lawn in a tipi, it sounds great. Somebody left me a voice-mail message with an offer to loan me a tipi; however, I no longer have access to long-distance. So I guess we're stuck using the net and snail-mail (unless you want to call me at Campus Art Supply Monday-Friday 9:30am-5:30pm --the number is 405-364-7295). My last available alternative is to take a leave of absence and run away to Taiwan or Japan to teach English for a year. I hear I can make some pretty impressive profits over there, so that might be a better idea than checking myself into some San Francisco homeless shelter. At any rate, I shall do my best to keep in touch. With the Utmost Gratitude, Chieftain V. Blanchard Singing Eagle --------- "RE: Indian Student Thrown Out" --------- Date: Thu, 9 Jan 1997 22:59:51 -0600 From: chieftain@ou.edu Subj: The University of Oklahoma Throws Indian Student out in the Snow Mailing List: NAT-EDU (nat-edu@gnosys.svle.ma.us) Here's another respectful update on the Homeless OU-Indian Situation... So far, I'm still hanging in there, sleeping on couches and stuff. Somebody just sent me some e-mail which essentially said, "quitcherwhinin." I pointed out that such an admonition sounds pretty big from somebody who has a place to sleep and who knows where his next meal is coming from. The point is, people have been telling us Indians "quitcherwhinin" for damned near 500 years now, and my response is this: As long as greedy, boorish people sit complacently in their 8-bedroom mini-mansions built on the blood and bones of our ancestors while Indian students are forced to sell their blood plasma and dance in nudey bars, as long as archaeologists continue to raid our sacred bu- rial grounds in the name of "science," as long as non- Indians continue to barge into our longhouse ceremonies to tell us that we're worshipping the devil, as long as IHS doctors continue to coerce Indian women into get- ting their tubes tied while white women are simply en- couraged go on the pill, as long as farmers and "sports fishermen" continue their campaigns against Native wa- ter and fishing rights... I say we must never stop. But this might not be the forum for such complaints, so I'll move on. I don't want to annoy our kind host, Mr. Trujillo, so this will be my last transmittal for a while. Before I go: to that person who offered me the use of his tipi to camp out on the University of Oklahoma's North Oval, I say (with all due respect), "Heck yeah! Please bring it on!" In the meantime, if anyone out there is willing to go one step beyond remembering me (and people like me) in your prayers, I welcome you to call University of Oklahoma President David Boren's "Action Line" (405) 325-1212. Ask him how OU can have the gall to claim such pride in "its" Native American students. Tell them that you will send your Children to Dartmouth College or the University of Arizona instead! In the end, remember that this is not just for ME, but for all of the people. I guarantee you there are hundreds of others out there who are in my same, exact situation. If we can stir up enough awareness, perhaps we can help them all. With Sincerest Gratitude, "Chieftain" Victor Singing Eagle c/o 582 Buchanan Norman, OK 73072-7149 (405) 364-7295 --------- "RE: Bring Peltier Home" --------- Date: Wed, 8 Jan 1997 13:58:31 -0600 (CST) From: Freedom Heart Rising Subj: Bring Peltier Home: Tour Dates UUCP email Spring (East Coast) Tour "BRING PELTIER HOME" Campaign P.O. BOX 315 NEWPORT, KY 41701 606 431 2346 --- FAX 606 581-9458 TO: Leonard Peltier, Alice-Lambert Banks, Sheridan Murphy, Pat Benabe, Ernie Stevens, Jr., Drew Lacapa, MJ Wilson, Ron Lessard, Marquita Peltier, Floyd Westerman, Star Nayea FROM: Dennis J Banks DATE: December 28, 1996 Please be advised that the 'Bring Peltier Home' (BPH) Campaign will continue until Peltier is indeed HOME. While the Xmas Clemency Tour reached out to thousands of young Americans, Peltier remains in prison. Therefore, the BPH Campaign will conduct a spring tour of the eastern seaboard of the United States. All BPH campaigners should be ready to report to Florida by the second week of April. You will be expected to assure your own travel costs to Florida and return from Niagra Falls, New York. The eastern states will include Florida, Georgia, South Carolina, North Carolina, Virginia, Maryland, New Jersey, Connecticut, Rhode Island, Massachusetts, NYC, and New York State. A DRAFT schedule follows. Sheriden Murphy will develop venues for Miami, Naples, tampa, Orlando, and Jacksonville. Cleto Montelongo and Chipa Wolf will handle Georgia. Ron Lessard will cover Virginia and DC. Tom Midgley will organize Poughkeepsie, NY. If you know of contact along the route (as indicated on the tentative schedule) who can organize the local venues, please have them call the BPH Office. I will be in Japan from Jan 6 through the 23rd. During this time, I will also be meeting with groups organizing BPH campaign activities there. In my absence, Alice will be handling U.S. clemency tour organization, so she will be your contact for information and to finalize scheduling & confirming coordinators. Tentative Tour Dates Tour Date Site Contact Person Contact Phone # April 6th Miami, Florida Sheridan Murphy 813-823-3534 7th Naples Lynell Smith 916-895-1171 8th Tampa 9th Orlando 10th Jacksonville/ or St Augustine 11th OFF 12th Savannah, Georgia Cleto Montelongo/Chipa Wolf 13th Macon 17th Maxton/Pembroke, North Carolina 18th Charlotte 19th Raleigh 20th Richmond, Virginia 21st OFF 22nd Arlington 23rd Washington, D.C 24th Rockville, Maryland 25th Baltimore 26th Wilmington, Delaware 27th Newark, New Jersey 28th NYC (somewhere in Long Island 29th OFF 30th OFF May 1 - 6th Available for Boston and other eastern sites 7th Poughkeepsie 8th Syracuse 9th Onandaga 10th Rochester 11th Buffalo (Tour ends) --------- "RE: Grand Rapids Event for Leonard" --------- From: acjazz@aol.com (ACJazz) Subj: Grand Rapids, MI event for Leonard Peltier, Jan. 17 Date: 11 Jan 1997 13:38:16 GMT Newsgroup: soc.culture.native An action in support of Leonard Peltier, a Native American political prisoner at Ft. Leavenworth, Kansas, will take place on Friday, January 17 at 7pm at the Institute for Global Education (IGE) at 1400-B Lake Drive in Grand Rapids in order to urge President Clinton to grant Leonard Peltier executive clemency by Inauguration Day. Leonard Peltier has been imprisoned since 1976 as a result of his activist participation in the Native American movement. 'Incident at Oglala' (regarding the Peltier case) will be shown, a discussion will be held after the movie and an e-mail petition to the President will be mailed. Resources regarding the case and petitions will be available. For more information contact Cliff Alles-Curie at IGE at 454-1642. This event is co-sponsored by the Leonard Peltier Support Group-West Michigan, Anarchist Black Cross (an activist group for political prisoners), and the Indigenous Issues of the Americas Working Group. This is a free event open to the public. --------- "RE: Call for Assistance" --------- Date: Tue, 14 Jan 1997 00:22:27 -0500 From: Ishgooda Subj: A call for assistance. The following is being passed along from AIM Arizona for any who are able to assist your help is greatly appreciated. Ish ---------- FORWARDED MESSAGE ---------- X-POP3-Rcpt: ishgooda@mercury Date: Mon, 13 Jan 1997 23:30:54 -0500 (EST) jsd@dickshovel.com, Ishgooda@tdi.net My brothers and sisters, In our continuing vigilance to help secure the rights and freedoms of American Indian people, we have been notified of yet another travesty on the reservation. A few days ago, the Arizona Chapter of the American Indian Movement was notified about a family living on the Salt River Pima/Maricopa Indian Community in Arizona whose living conditions were so poor as to be thought intolerable. On Friday of last week members of AIM AZ along with Mary Kim Titla (an American Indian journalist/reporter with 12 News in Phoenix) paid a visit to the home of the Washington Family. What was found there was, to say the least, heart-wrenching. 6 members of this family, two adults and their four grandchildren, were living in a 3-room adobe-sod and plywood house. They had been living there for years and the house just fell into deeper and deeper states of disrepair. Ms Washington lost her job of nearly 20 years at a Scottsdale, Az resort and the family had no income. None. Mr. Washington is a Vietnam combat veteran confined to a wheelchair for the rest of his life and has until this time received NO BENEFITS from the VA. That is being rectified today. These two traditional Pima elders, along with their four grandchildren lived in this house with no heat, a roof that leaked into every room, no furniture. They slept on makeshift pallets on the home's dirt floor, washed their little clothing in a tub outside, cooked their meals on a propane camp stove...also outside...and showered in a 4x4 plywood room built onto the outside of the house. There was no running water indoors. Holes in the walls big enough to pass a basketball through, the electrical system consisting of extension cords running along bare 2x4's and ending in plugs hanging from the end of the cord. I say they "lived" like this because they live like this no longer. Since 1992 Ms Washington has requested, twice a year, assistance from the Tribe to upgrade or rebuild their home. For reasons known only to the tribe, her requests have been denied. When the American Indian Movement saw the living conditions of this family in 1997 we could not stand by and allow it to continue. The family is currently staying in a motel paid for with donations from the members of AIM AZ. 40 members of the Arizona chapter armed with hand tools and a borrowed bulldozer moved in on Sunday and tore down the 50 year old structure, burned the rotted wood and leveled the area where the house once stood. On Wednesday, Jan. 15th a 3-bedroom mobile home will be moved onto the site. This mobile home was acquired by members of AIM AZ for $2400 when the owners heard what it was needed for. The Salt River Pima/Maricopa Indian Community recently spent $2 million on an advertising campaign for a proposition on the ballot in Arizona that would allow them to sign a gaming compact with the state and build 2 casinos. $2,000,000!! And yet members of the tribe were living in conditions much worse than we would allow our pets to live in. The house was rotten, crumbling and infested with scorpions and black widow spiders. In short my relatives, it brought tears to the eyes of all who went there to work. There is still much work to be done. The family is in need of EVERYTHING!! We will be moving the mobile home in on Wednesday, but they have nothing else. ALL IS NEEDED. Clothing, bedding, cookware, plates, glasses, furniture, personal items. These things are all needed to get this family back on their feet and allow them to live like human beings again. When a person's tribe or nation will not help then it is up to the PEOPLE to help. Donations have begun arriving from people in the Phoenix area in response to Ms Titla's report on the television. Members of the Salt River Community have pitched in to help and AIM AZ is continuing to assist however we can. YOU TOO CAN HELP. Donations of EVERYTHING AND ANYTHING can be made to this family by sending them to the following addresses: F.L. Turner 2102 W. Boston St. Chandler, Arizona 85224 or A.R. Mader AIM, Arizona Chapter 140 E. Hampton Ave. Mesa, Arizona 85210 Personal info on the Washington Family: Fred - male...sizes medium to large. Meryl - female...size medium Yvette - female - age 7 Summer - female - age 6 Raymond - male - age 3 Howard (Howie) - male - age 2 (wears large size diapers) In clothing, Meryl requests neutral colors. This is a simple family and ours is a simple goal. To do the job of the Tribe, for now, and bring some dignity, and pride back to this family. We are working with the grandparents with the VA and Social Services so we are sure they will be back on their feet soon. For now, however, they can use the assistance of all who read these words. For anyone donating...please include your name and mailing address as the family would like to thank you personally for your assistance. I will thank you now. In Struggle, A.R. Mader American Indian Movement Arizona Chapter AIMAZ@aol.com -- GRDancer@aol.com --------- "RE: RCAP Access Report - release" --------- Date: Tue, 14 Jan 1997 04:59:00 +0000 From: don.rayment@uptowne.com (Don Rayment) Subj: Royal Commission Forward Mailing List: UpTowne Online Services [Editorial note: This is the release statement to a public release of a Royal Commission Report. The report will be carried as a series] Date: 23-12-96 13:18:00 From: paul_antone@pch.gc.ca Subject: Re: Institute of Indigenous Government: RCAP Access Project --------------------------------------------------------------------- The following press release was in mail box this morning. Paul =================================== PRESS RELEASE Institute of Indigenous Government to Make Royal Commission Report Internet Accessible 18 December 1996 (VANCOUVER) Grand Chief, Bernard Charles, President of the Institute of Indigenous Government, announced today that the Institute will make the full English and French texts of the Final Report of the Royal Commission on Aboriginal Peoples accessible on the Internet as of Wednesday, December 18th. The IIG Web Site [http://www.indigenous.bc.ca/] will provide a down- loadable interface for persons with Internet access. It is Canada's only on-line point-of-access to the Royal Commission's Final Report. There will be no user cost associated with this form of access. President Charles described the project as a "major shift in the relation- ship between Indigenous populations and information that relates to their historical and future development as nations. The Web Site is a community tool that will broaden participation in the work that the Royal Commission has begun. In this sense, we are responding to widespread demand for access to the Final Report. As an educational institution we are also very aware of how this intellectual property can contribute to the ways and means that Indigenous peoples participate in the learning process. The Web Site is a way for communities to interact with an otherwise static document." The Web Site anticipates what the Royal Commission calls an Indigenous electronic clearinghouse, a highly decentralized network to 'promote the exchange of information among agencies and communities doing similar kinds of work.' For the time being, the Web Site will make basic electronic RCAP access a reality. Over the next few months features will be added to increase its utility. In September, IIG will launch a searchable RCAP index that includes the Final Report and the background reports. The longer term objective is to use this base of data as a way to engage students and educators in Canada and around the world in the development and design of Indigenous learning resources. The Institute of Indigenous Government is Canada's first independent degree-granting First Nation public institution. The Institute's mission is to provide an accredited specialized program of post-secondary education, skills-training, and research opportunities dedicated to empowering Indigenous Peoples to exercise their right to self- determination in their territories in ways which fully reflect indigenous philosophy, values and experience throughout the world. IIG campuses are located in Vancouver, Lillooet, and Saanich. For more information contact: Lisa Sullivan at 604 602 9555 or e-mail iig@cyberstore.ca ----------------------------------------------------------------------------- Internet: don.rayment@uptowne.com (Don Rayment) This message was processed by NetXpress from Merlin Systems Inc. ----------------------------------------------------------------------------- This multi-part series will be presented over the next several issues. My thanks to Don and Paul for bringing this to my attention. gary --------- "RE: RCAP Access Report - intro" --------- Date: Tue, 14 Jan 1997 04:59:00 +0000 From: don.rayment@uptowne.com (Don Rayment) Subj: Royal Commission on Aboriginal Peoples Forward Mailing List: UpTowne Online Services [Editorial note: This is the intro to a public release of a Royal Commission Report. The report will be carried as a series] Royal Commission on Aboriginal Peoples Looking Forward, Looking Back After some 500 years of a relationship that has swung from partnership to domination, from mutual respect and co-operation to paternalism and attempted assimilation, Canada must now work out fair and lasting terms of coexistence with Aboriginal people. The Starting Point The Commission has identified four compelling reasons to do so: Canada's claim to be a fair and enlightened society depends on it. The life chances of Aboriginal people, which are still shamefully low, must be improved. Negotiation, as conducted under the current rules, has proved unequal to the task of settling grievances. Continued failure may well lead to violence. Canada as a Fair and Enlightened Society Canada enjoys a reputation as a special place, a place where human rights and dignity are guaranteed, where the rules of liberal democracy are respected, where diversity among peoples is celebrated. But this reputation represents, at best, a half-truth. A careful reading of history shows that Canada was founded on a series of bargains with Aboriginal peoples, bargains this country has never fully honoured. Treaties between Aboriginal and non-Aboriginal governments were agreements to share the land. They were replaced by policies intended to: ...remove Aboriginal people from their homelands. ...suppress Aboriginal nations and their governments. ...undermine Aboriginal cultures. ...stifle Aboriginal identity. It is now time to acknowledge the truth and begin to rebuild the relationship among peoples on the basis of honesty, mutual respect and fair sharing. The image of Canada in the world and at home demands no less. The Life Chances of Aboriginal People The third volume of our report, Gathering Strength, probes social conditions among Aboriginal people. The picture it presents is unacceptable in a country that the United Nations rates as the best place in the world to live. Aboriginal peoples' living standards have improved in the past 50 years, but they do not come close to those of non-Aboriginal people: - Life expectancy is lower. - Illness is more common. - Human problems, from family violence to alcohol abuse, are more common too. - Fewer children graduate from high school. - Far fewer go on to colleges and universities. - The homes of Aboriginal people are more often flimsy, leaky and overcrowded. - Water and sanitation systems in Aboriginal communities are more often inadequate. - Fewer Aboriginal people have jobs. - More spend time in jails and prisons. Aboriginal people do not want pity or handouts. They want recognition that these problems are largely the result of loss of their lands and resources, destruction of their economies and social institutions, and denial of their nationhood. They seek a range of remedies for these injustices, but most of all, they seek control of their lives. Failed Negotiations A relationship as complex as the one between Aboriginal and non- Aboriginal people is necessarily a matter of negotiation. But the current climate of negotiation is too often rife with conflict and confrontation, accusation and anger. Negotiators start from opposing premises. Aboriginal negotiators fight for authority and resources sufficient to rebuild their societies and exercise self-government, as a matter of right, not privilege. Non- Aboriginal negotiators strive to protect the authority and resources of Canadian governments and look on transfers to Aboriginal communities as privileges they have bestowed. Frequent failure to come to a meeting of minds has led to bitterness and mistrust among Aboriginal people, resentment and apathy among non-Aboriginal people. In our report, we recommend four principles for a renewed relationship, to restore a positive climate at the negotiating table, and a new political framework for negotiations. We discuss the principles at the end of this chapter and the new framework in Chapter 2. Risk of Violence Aboriginal people have made it clear, in words and deeds, that they will no longer sit quietly by, waiting for their grievances to be heard and their rights restored. Despite their long history of peacefulness, some leaders fear that violence is in the wind. What Aboriginal people need is straightforward, if not simple: control over their lives in place of the well-meaning but ruinous paternalism of past Canadian governments lands, resources and self- chosen governments with which to reconstruct social, economic and political order time, space and respect from Canada to heal their spirits and revitalize their cultures The Ghosts of History Every Canadian will gain if we escape the impasse that breeds confrontation between Aboriginal and non-Aboriginal people across barricades, real or symbolic. But the barricades will not fall until we understand how they were built. Studying the past tells us who we are and where we came from. It often reveals a cache of secrets that some people are striving to keep hidden and others are striving to tell. In this case, it helps explain how the tensions between Aboriginal and non-Aboriginal people came to be, and why they are so hard to resolve. Canadians know little about the peaceful and co-operative relationship that grew up between First Peoples and the first European visitors in the early years of contact. They know even less about how it changed, over the centuries, into something less honourable. In our report, we examine that history in some detail, for its ghosts haunt us still. The ghosts take the form of dishonoured treaties, theft of Aboriginal lands, suppression of Aboriginal cultures, abduction of Aboriginal children, impoverishment and disempowerment of Aboriginal peoples. Yet at the beginning, no one could have predicted these results, for the theme of early relations was, for the most part, co-operation. The relationship between Aboriginal and non-Aboriginal people evolved through four stages: There was a time when Aboriginal and non-Aboriginal people lived on separate continents and knew nothing of one another. Following the years of first contact, fragile relations of peace, friendship and rough equality were given the force of law in treaties. Then power tilted toward non-Aboriginal people and governments. They moved Aboriginal people off much of their land and took steps to civilize and teach them European ways. Finally, we reached the present stage ,a time of recovery for Aboriginal people and cultures, a time for critical review of our relationship, and a time for its renegotiation and renewal. Many of today's malfunctioning laws and institutions, the Indian Act and the break-up of nations into bands, to name just two, are remnants of the third stage of our history. But there was honour in history, too; indeed, the foundations of a fair and equitable relationship were laid in our early interaction. Stage 1: Separate Worlds Before 1500, Aboriginal societies in the Americas and non- Aboriginal societies in Europe developed along separate paths, in ignorance of one another. The variety in their languages, cultures and social traditions was enormous. Yet on both sides of the Atlantic, independent peoples with evolving systems of government, though smaller and simpler than the nations and governments we know today flourished and grew. In the southeastern region of North America, the Cherokee were organized into a confederacy of some 30 cities , the greatest of which was nearly as large as imperial London when English explorers first set eyes on it. Further south, in Central and South America, Indigenous peoples had carved grand empires out of the mountains and jungles long before Cortez arrived. In northern North America, Aboriginal cultures were shaped by environment and the evolution of technology: The plentiful resources of sea and forest enabled west coast peoples to build societies of wealth and sophistication. On the prairies and northern tundra, Aboriginal peoples lived in close harmony with vast, migrating herds of buffalo and caribou. In the forests of central Canada, Aboriginal peoples harvested wild rice from the marshes and grew corn, squash and beans beside the river banks, supplementing their crops by fishing, hunting and gathering. On the east coast and in the far north, the bounty of the sea and land and their own ingenuity enabled Aboriginal peoples to survive in harsh conditions. The Americas were not, as the Europeans told themselves when they arrived, terra nulluis empty land. Stage 2: Nation-to-Nation Relations Encounters between Aboriginal and non-Aboriginal people began to increase in number and complexity in the 1500s. Early contact unfolded roughly as follows: Mutual curiosity and apprehension. An exchange of goods, tentative at first, then expanding steadily. Barter and trade deals, friendships and intermarriage, creating bonds between individuals and families. Military and trade alliances, creating bonds between and among nations. Non-Aboriginal accounts of early contact tend to emphasize the discovery and development of North America by explorers from Europe. But this is a one-sided view. For at least 200 years, the newcomers would not have been able to survive the rigours of the climate, succeed in their businesses (fishing, whaling, fur trading), or dodge each other's bullets without Aboriginal help. Cautious co-operation, not conflict, was the theme of this period, which lasted into the eighteenth or nineteenth century, depending on the region. For the most part, Aboriginal and non-Aboriginal people saw each other as separate, distinct and independent. Each was in charge of its own affairs. Each could negotiate its own military alliances, its own trade agreements, its own best deals with the others. Co-operation was formalized in two important ways: In treaties, which were set down in writing by British, French and other European negotiators and solemnized by Aboriginal nations in oral and visual records, including wampum belts. In the extraordinary document known as the Royal Proclamation of 1763. Treaty Making Treaty making among Aboriginal peoples dates back to a time long before Europeans arrived. Aboriginal nations treated among themselves to establish peace, regulate trade, share use of lands and resources, and arrange mutual defense. Through pipe smoking and other ceremonies, they gave these agreements the stature of sacred oaths. European traditions of treaty making date to Roman times, but in the seventeenth century, they took on new importance. They became the means for the newborn states of Europe to control their bickering and warfare, indeed, to end it for long periods. Treaties were a way of recognizing each others' independence and sovereignty and a mark of mutual respect.. In the colonies that became Canada, the need for treaties was soon apparent. The land was vast, and the colonists were few in number. They feared the might of the Aboriginal nations surrounding them. Colonial powers were fighting wars for trade and dominance all over the continent. They needed alliances with Indian nations.. The British colonial governments' approach to the treaties was schizophrenic. By signing, British authorities appeared to recognize the nationhood of Aboriginal peoples and their equality as nations. But they also expected First Nations to acknowledge the authority of the monarch and, increasingly, to cede large tracts of land to British control, for settlement and to protect it from seizure by other European powers or by the United States.. The Aboriginal view of the treaties was very different. They believed what the king's men told them, that the marks scratched on parchment captured the essence of their talks. They were angered and dismayed to discover later that what had been pledged in words, leader to leader, was not recorded accurately. They accepted the monarch, but only as a kind of kin figure, a distant protector who could be called on to safeguard their interests and enforce treaty agreements. They had no notion of giving up their land, a concept foreign to Aboriginal cultures.. The Two Row Wampum, a belt commemorating a 1613 treaty between the Mohawk and the Dutch, captures the understanding of Aboriginal peoples, treaties were statements of peace, friendship, sharing or alliance, not submission or surrender:. A bed of white wampum symbolizes the purity of the agreement. There are two rows of purple, and those two rows represent the spirit of our ancestors. Three beads of wampum separating the two purple rows symbolize peace, friendship and respect. The two rows of purple are two vessels traveling down the same river together. One, a birch bark canoe, is for the Indian people, their laws, their customs and their ways. The other, a ship, is for the white people and their laws, their customs and their ways. We shall each travel the river together, side by side, but in our own boat. Neither of us will try to steer the other's vessel. ..continued ----------------------------------------------------------------------------- Internet: don.rayment@uptowne.com (Don Rayment) This message was processed by NetXpress from Merlin Systems Inc. ----------------------------------------------------------------------------- This multi-part series will be presented over the next several issues. My thanks to Don and Paul for bringing this to my attention. gary --------- "RE: Kramer Guilty" --------- Date: Mon, 13 Jan 1997 14:32:08 -0800 (PST) From: "Wm. Whatley" Subj: Jemez/18 USC 1170: Guilty! Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) FYI: This morning, January 13, 1997, a motion hearing was held in the US Federal Court House in Albuquerque, New Mexico, in the case of US (for Pueblo of Jemez) v. Kramer. This case involves indictment of the accused for trafficking in sacred ritual objects of cultural patrimony that belong to the Pueblo of Jemez. The trial was to begin today at 1:30. We are proud to announce that during the motion hearing, the accused entered a plea of guilty to Count No. 2 of the 18 USC 1170 trafficking charge (a misdemeanor that will result in a 1st NAGPRA conviction on his record). This means that the sacred objects can soon be returned to the Pueblo of Jemez once the sentencing/judgement/commitment (and subsequent 10 day appeals period) have passed, at which point, we will consider the case a successful prosecution! Thank you US Attorneys Office...thank you NAGPRA! Illicit art dealers...beware! Wm. Whatley Preservation Officer Pueblo of Jemez quasho@nmia.com http://www.nmia.com/~quasho --------- "RE: Access to Information Act Requester" --------- Date: Fri, 10 Jan 1997 19:19:59 -0400 From: Larry Innes Subj: Access to Information Act Requester (freeware) Mailing List: Innu People Forum list The Innu Nation is pleased to announce the completion of its "AIA Requester" programme, which we are distributing as freeware. Initially developed for in-house Innu Nation use, this program should greatly facilitate Access to Information Act (AIA) requests by researchers, activists, investigative journalists and concerned citizens. This easy-to-use Windows programme assists in writing and printing of Access to Information Act requests. It also stores all of your requests in a *.dbf format file and allows you to record information regarding department responses to your requests (e.g. department file number, the date your request was responded to, etc.) It runs under Windows 3.1 and Windows 95. You can obtain "AIA Requester" via the "Whatsnew" and "Miscellaneous documents..." sections of the Innu Nation/Mamit Innuat homepage at the following URL: Feel free to repost this message to other lists or interested individuals. Good hunting, Larry Innes Visit the Innu Nation WWW site: Environmental Advisor http://www.web.net/~innu Innu Nation P.O. Box 119, Sheshatshiu, Labrador, Canada A0P 1M0 phone: (709) 497-8398 email: innuenv@web.net fax: (709) 497-8396 \/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/=\/= --------- "RE: Federal Archive Holdings" --------- Date: Sat, 11 Jan 1997 17:48:02 -0800 (PST) From: "John W. Sloniker" Subj: Federal Archive Holdings Mailing List: INDIAN-ROOTS This is a re-post that can also be found on the BBBenge web page on AOL It will print to almost 4 pages, and includes the Five Civilized Tribes as well as others. Fri. 11 Oct, 1996 Cherokee and Other Tribal Information The Seattle branch of the Federal Archives has several holdings for researching Native Americans. For many years the holdings were for the NW tribes, but now have been expanded to include many other Tribal Nations, though not all inclusive here. Here is a partial listing of all the microfilm they hold for NA research. The first three groups listed are complete, while those other groups may have only one or two items. The items that have a number starting 7RA... are copies of what can be found in the Fort Worth, Texas NA archives. To check out the holdings for the archive branches try this URL http://www.nara.gov/nara/menus/genealog.html GENERAL items Description M668 Ratified Indian Treaties, 1722-1869 A50 1870 Roll of Ottawa and Chippewa Indians of Michigan I34 Yakima & Tulalip Agencies Census, 1880 P2193 Skokomish & Nisqually (Puyallup Agency) Census, 1880 M595 Indian Census Rolls, 1885-1940 A9/10 Special Case No. 188 - The Ghost Dance 1890-1898 7RA252 Tonkawa, Otoe, Missouri, Siletz Allotment Records, ca 1893 7RA145 U.S. Court in Indian Territory, Index to Civil Cases, 1901-1910 A48 1908 Census Roll of the Ottawas & Chippewas of Michigan A49 1909 Census Roll of the Ottawas & Chippewas of Michigan M1343 Enrollment Applications of Western Washington Indians, 1911-1919 P2286 Alaskan Village Census Rolls, 1912-1972 7RA261 E. Shawnee, W. Miami, Modoc, Ottawa, Seneca, Wyandotte, Quapaw, Peoria, Allotment Books FIVE CIVILIZED TRIBES (Cherokee, Chickasaw, Choctaw, Creek and Seminole) 7RA74 Delawares Who Elected to Remove to Indian Country, Register of Shawnees 1871; North Carolina Cherokees Who Removed to Cherokee Nation, 1881 7RA70 Index, 1896 Citizenship Application, Dawes Commission I13 Index to Five Civilized Tribes, 1896-1907 M1186 Enrollment Cards for Five Civilized Tribes, 1898-1914 M1301 Applications for Enrollment of the Commission to the Five Civilized Tribes, 1898-1914 7RA181 Records Relating to Choctaw-Chickasaw Townsites-Letters Sent by Chickasaw Commission, 1902-1904 7RA53 Intruder Dockets and Indexes-Dawes, ca 1906-1915 T529 Final Rolls of Five Civilized Tribes, 1907 (Dawes Rolls) 7RA92 Report on Enrollment/Dawes Commission, 1909 7RA32 Index to Orders for Removal of Restrictions, Five Civilized Tribes. 7RA98 U.S. Court Appeals of Rulings/Dawes Commission CHEROKEE items Description M208 Records of the Cherokee Indian Agency in Tennessee, 1801-35 A21 Register of Cherokees Who Wished to Remain in the East, 1817-1819 (Treaty of 1817) A22 Plots and Surveys of Cherokee Reservations, 1817-1820 A23 Cherokee Emigrants, 1817-1838 and Muster Rolls A18 Records of the First Board of Cherokee Commissioners; Property Valuation, 1835-1839 (Tennessee & Georgia) T496 Cherokee Indians Index & Census, 1835 ("Henderson Roll") A17 Decisions on Cherokee Spoliation Claims, 1838 A19 Records of the 4th Board of Cherokee Commissioner Minutes, 1846-1847 7RA6 Eastern Cherokee Rolls, 1848-52 ("Mullay & Siler Rolls") 7RA29 1867 Census Roll of Eastern Cherokees 7RA4 Cherokee Census, 1867 ("Thompkins Rolls") 7RA51 Alphabetical Index to Cherokee Freedmen, 1867-1897 7RA73 Cherokee Delaware Census, 1867 and an 1893 Copy of a List of Delawares incorporated into the Cherokee Nation in 1867 7RA7 Cherokee Census, 1880 7RA33 Cherokee PpPayroll, 1880 ("Lipe Roll") 7RA25 Cherokee Citizenship Docket Books, 1880-1889 7RA90/91 Register of Cherokee Students, 1881-1882 7RA29 Cherokee Census, 1883 7RA56 Cherokee Census, 1883 (1887 copy missing Sequoyah District) 7RA57 Cherokee Payment Roll, 1883 7RA58 Cherokee Census, 1886 7RA72 Persons Rejected/Cherokee Citizenship, 1887-1889 7RA59 Cherokee Payment Roll, 1890 7RA60 1897 Copy of Cherokee Payment Roll of 1890 7RA8 Cherokee Census, 1890 (no index) 7RA54 Cherokee Census, 1893 (includes Delawares, Shawnees, and Freedmen 7RA55 Cherokee Census of Intruders, 1893 7RA38 Payroll by Right of Cherokee Blood, Going Snake District, 1894 ("Starr Roll") T985 Old Settler Cherokee Census/Payment Index, 1895-96 7RA34 Cherokee Old Settlers Payment Roll, 1896 7RA19 Cherokee Census, 1896 A32 Cherokee Freedmen Payment Roll, 1896 7RA71 Index to Cherokee Roll of1896, not including Freedmen 7RA80 Payroll of Destitute Cherokees, 1902, and Payroll of Intermarried Whites, 1910 M1104 Eastern Cherokee Applications (US Court of Claims) 1906-09 7RA24 Index to Cherokee Rejected Cards, ca 1907 7RA28 Index to Final Rolls of Citizens and Freedmen of the Cherokee Tribes of Indian Territory, ca 1907 M685 Eastern Cherokee Enrollment Records, 1908-10 ("Guion-Miller Roll") [includes Drennen Roll of Emmigrant Cherokee and Index, and an Index to the Siler Roll, m/f roll 12] 7RA82 Cherokee Index and Equalization Roll, 1910 A20 Copybook of Special Agent Charles L. Davis, North Carolina Cherokee Indian Records, 1910-1911 7RA81 Cherokee Index and Payroll, 1912 A42 Muster Roll of Cherokee Indians to Emmigrate west of the Mississippi. A35 Eastern Band of Cherokee Indians of North Carolina, ("Baker Roll") This completes the listing for Cherokee as of Feb, 1996. Phillip Lothyan, the Director for past 20 yr, reports that more is expected in the near future. He also reports major System changes for 1997. Phillip Lothyan, Director Federal Archives, Seattle Br. (ph. 206 526-6507) 6125 Sand Point Way NE Seattle, WA 98115 Seattle Public Library item: John: Yes, the Seattle Public library owns the first 8 volumes of CHEROKEE BY BLOOD. The call no is R929.373/J764C Darlene Hamilton Remember, this is what is at the Pacific NW Regional Archives, and some of these, as well as other records, can be found at other branches, or through the LDS FHC branches. Check for them there. Other Seattle Archive branch holdings include: CHICKASAW A36 1847 Chickasaw Census Roll and 1837-39 Muster Rolls 7RA21 Records of the Five Civilized Tribes, Chickasaw Rolls ca 1898-1910 CHOCTAW A39 1831 Choctaw/Armstrong Roll A40 Index to Choctaw Emigrants, 1838-55; Register of Choctaw Indians, Eastern Choctaw Census 1856 7RA2 Index to Census Roll of the Choctaw Nation, 1896 7RA116 Records Relating to the Identification of the Mississippi Choctaws, 1899-1904 7RA147 Index of Choctaw "R" Cards, ca 1907 7RA90/91 Choctaw Payment Roll and Index, 1911 7RA93 1916 Choctaw $300 Payment Roll and Index. A37/38 Alphabetical List of Choctaw Reserves, n.d. CREEK T275 Creek Indians Census, 1832 7RA5 Dunn Rolls of 1867 and 1869, Citizens and Freedmen of the Creek Nation 7RA46 1890 Creek Payroll 7RA69 1896 Creek Roll (Colbert Roll) A43/44 Loyal Creek Payroll, 1903 A41 Creek Orphans and List of Payments to be Made. SEMINOLE 7RA20 Records of the Commissioner to the Five Civilized Tribes, Seminole Rolls and Allotment Schedules, ca 1907 INDIAN SCHOOLS P2008 Chemawa Register of Pupils Admitted, 1880-1927 P2263 Chemawa Student Index/Class Rolls, 1885-1921 7RA87 Records of Chilocco Indian School, 1904-26 COEUR D'ALENE 1 item COLVILLE 1 item DELAWARE A45 Registry of Delaware Indians, Patent Lists, Appraisement and Schedule of Payments, 1867-1874 7RA26 Delaware Indians Payroll, 1896 and 1904 FLATHEAD M1350 Enrollment Records of Flathead Indians, 1903-1908 LEMHI (Shoshone/Bannock) I46 Register of Indian Families, Lemhi Agency, July 1, 1901; Register of Indian Families, 1903 or 1904, Records of Births and Deaths, 1910-1923 MENOMINEE A46 Menominee Annuity and Enrollment Payment Rolls, 1849-1873 MIAMI (Ohio) 7RA78 Miami Agency Census Rolls, 1871-1959 7RA150 Miami Indian Agency, Selected Lists, 1880-1936 QUAPAW 7RA36 Quapaw Competency Commission Reports, 1910-11 QUINAULT 1 item SIOUX P2015 Sioux (Ft. Peck Agency) Census, 1881 UTE A7/8 Selected Documents from Special Case Number 112 - Ute Commission, ca 1880-99 WARM SPRINGS P2007 Warm Springs Agency Census, 1880-1882 The above information comes from a hand-out ($.50 Donation), kept at the Information Desk manned by Volunteers, many from the local SEATTLE GENEALOGICAL SOCIETY PO Box 75388 Seattle, WA 98125-0388 If you are closer to Chicago than Fort Worth or Seattle, check with them, to see what they might have. Let them know that you are interested in doing your research closer to home. There is always web browsing to find out what the archives have by using the URL http://www.nara.gov/nara/menus/genealog.html Happy to help anytime, John *====*====*====*====*====*====*====*====*====*====*====*====*====* # John Wm Sloniker Seattle, WA # *====*====*====*====*====*====*====*====*====*====*====*====*====* --------- "RE: American Indian Life Skills" --------- Date: 09 Jan 1997 23:48:51 GMT From: wasicuwin@aol.com Subj: American Indian Life Skills Development Curriculum Mailing List: NAT-EDU (nat-edu@gnosys.svle.ma.us) Hi all- I just received my copy of "American Indian Life Skills Development Curriculum" and after perusing it for about two hours, I was impressed enough to feel it was worth sharing. This 500+ page document (softcover; punched for a three hole binder) is a series of 37 lesson plans developed by Teresa LaFramboise in collaboration with the Zuni Pueblo and Oklahoma Cherokee communities and students. Geared to teenagers and young adults, the lesson plans focus on self esteem, substance abuse prevention, sexual relationships, depression, suicide, emotional problems, stress, and positive approaches to the future. Some of the lesson plans take tribal cultural differences into consideration such as those dealing with death and grieving. Some of the lesson plans include skits or encourage students to create their own for role playing situations enabling them to develop problem-solving techniques Originally released in 1992, a second edition was published in 1996 by University of Wisconsin Press.; 114 North Murray Street; Madison WI 53715 Some of these lesson plans can be easily modified for non-Indian populations because many of the problems are common to contemporary teens throughout the United States. Sken:nen kenhak, Sandy --------- "RE: Review: POWWOW: Images Along the Red Road" --------- Date: Thu, 9 Jan 1997 12:33:41 -0800 From: John Berry Subj: POWWOW - book review UUCP email BOOK REVIEW "POWWOW: Images Along the Red Road", Photographs by Ben Marra Ben Marra's new book of stunningly beautiful portrait photographs, speaks of tradition, heritage, strength and survival of the First Nations peoples of this continent, in their own words. Ben photographed individual tribal members in their dance regalia during Powwows. The associated interview text, from each person pictured, was collected by his wife Linda Marra. Between the two, true glimpses of the power, reality and importance of the Powwow trail are revealed. For this reviewer, the words of one young woman dancer pretty much say it all: "It's a way of life to sing, dance and drum. To the heart beat, the heart beat of the people. The heart beat of mother earth. There is no life without a heart beat. Dance for life." Hollyanna Decouteau - Yakama/Nez Perce For those who would see, learn and celebrate life; nothing more need be said, than get this book! For any level of library, or any individual interested in the first peoples of North America. "POWWOW: Images Along the Red Road" by Ben Marra ISBN: 0-8109-26080-6(pbk) $16.95 John Berry, Assist. Prof. Oklahoma State U., Library Native American Faculty & Staff --------- "RE: Children's Defense Fund" --------- Date: Fri, 10 Jan 1997 14:32:41 -0800 From: berryj@okway.okstate.edu (John Berry) Subj: (FWD)Children's Defense Fund National Conf. UUCP email From: npoersch@childrensdefense.org <-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-><-> Please Join Us... Children's Defense Fund 1997 Annual National Conference Washington, D.C. March 12 - 15, 1997 This year's theme will be, Standing Strong & Together for Children: Leave No Child Behind. The conference dates are March 12 - 15, 1997, at the Washington Hilton, Washington, D.C. This conference and the workshops that we will offer are designed to strengthen our media, communications, leadership, and organizational skills, and empower us to shape rather than just react to critical policies that impact children. This year's conference will include a workshop on meeting the needs of Native American children and families, panelists include Sam Deloria, American Indian Law Center, and Sharon Trish, Rural CAP AME Program. The goal of the Children's Defense Fund is to educate the nation about the needs of children and to encourage preventative investment in children before they get sick, drop out of school, suffer family breakdown, or get into trouble. We focus on programs and policies that affect large numbers of children, rather than helping families on a case by case basis. CDF gathers data and disseminates information on key issues affecting children. We monitor the development and implementation of federal and state policies. We provide information, technical assistance, a support to a network of state and local child advocates, service providers, and public and private sector officials and leaders. We pursue an annual legislative agenda in the U.S. Congress and in states where we have offices. CDF educates hundred of thousands of citizens annually about children's needs and responsible options for meeting those needs. For information about our 1997 conference, please fax your request to Joy Westheimer, (202) 662-3540, or e-mail to JWestheimer@ChildrensDefense.org. For more information about the Children's Defense Fund, call Nicole Oxendine Poersch at (202) 662-3670. --------- "RE: Wyandot in Ohio" --------- Date: Tue, 07 Jan 1997 17:06:34 -0500 From: Ishgooda Subj: History of Wyandot in Ohio HURON NEWSLETTER JANUARY 7, 1997 UUCP email Khwe All, Grateful acknowledgement is made to Raymond Rheinbolt for the following contribution. I look forward to seeing the completed work. Ishgooda ---------- FORWARDED MESSAGE ---------- Subject: History of Wyandot in Ohio To whom it may concern: I will be putting Wyandot History of the Net for all my sisters and brothers to learn what went on it Ohio in the Spring of 1796 to the time when the government moved my people to Kansas. I have been working on the History of our people for over 6 years and have come up with a lot of information. One of my greatest finds was a letter from Rev. James B. Finley (The Old Chief, or Ra-Wah-Wah) to General Cass, head of the War Department on the removal of the Indians from Ohio and other state in the northwest area. Raymond Rheinbolt The Letter is dated December 15, 1825 From Upper Sandusky, Ohio, In On Indian land: "Honored Sir, I take this opportunity of writing to you on the claims of the Indians under my care, at this place; and am happy to state that the work of civilizing this nation (Wyandots) is progressing as fast as can be reasonably expected. The Indians, in general, and the chiefs particularly, are using every exertion to improve their lands, and to follow the instructions of the general government, especially the advice given by yourself, to divide the lands, agreeable to the provisions made in the treaty of Fort Meigs. This plan of division, I think, is fully agreed on the the whole nation; and last summer they employed a surveyor to lay off a certain portion into sections and half sections. And it is the request of the chiefs, that you would use your influence to obtain some aid to finish this work. It is agreed by all, that individual possession will facilitate the great work in which we are engaged. In making these people an agricultural people, it is to be hoped that all the necessary aid, both in money and advice will be furnished. And, I think it will not be doubted or disputed that this handful of Indians have great and lasting claims on this Government. (1) As a conquered, subdued enemy, who were once a strong and powerful nation, to whom the pleasant homes we now enjoy once belonged, they have strong claims on our generosity. They contended for their country- as we would have done has we been in their places- as long as they could. But the overwhelming population of whites has well-nigh swallowed them up. They have given up their whole country, except a small reserve, on which the bones of their fathers sleep. This they would never have done willingly, but because they could not help themselves: and it would seem as though we were making a contract with them, but they must submit to our proposition in view of their helplessness, forlorn, and dependent state. In view of what they have been, they posses some strong claims. (2) Since Wayne's treaty at Greenville, Ohio, the Wyandots have been faithful to our Government; and, in the last war (1812), did their past in resisting, as agents, the combined power of Indian and British warfare. Many of their men fell in battle, or died with sickness, and left their families and friends destitute. (3) They have claims from this consideration, Blessed are the merciful, for they shall obtain mercy. The Wyandots, although not behind the first in battle, were more merciful than their neighbors. They saved more prisoners, and purchased many from other Indians, and adopted them into their families, till they are much mixed with white blood; and some of the best families in our country are allied to them; namely, the Browns, and old Virginia family; the Zanes, another well-known family; Walker, of Tennessee; Williams, Armstrong, M'Cullough, and Magee, of Pittsburg. This handful of Indians are mostly the descendants of our own people. Their fathers were citizens, and why not their children, Shall we not show mercy to our own? (4) Their present prospect for civilization is very promising; and little doubt can be entertained but, in a short time, these people will be well prepared to be admitted as citizens of the state of Ohio; and to remove them just at this time, contrary to their wishes, would be, in my judgement, a most cruel act. It would be undoing what has been done, and throwing them again into a savage state. (5) The promises made by the commissioners, in the name and faith of the President and Government of the United States, that if they would cede all their fertile lands but this spot, the Government would never ask them for a foot more, or to sell it and move: but that the Government would build a strong fence around their land, which should never be broken; and this --------- "RE: Innu Job Opportunity" --------- Date: Mon, 13 Jan 1997 14:50:36 -0400 From: Larry Innes Subj: Job Opportunity: Executive Director - Innu Development Corporation Mailing List: Innu People Forum list Job Opportunity: EXECUTIVE DIRECTOR INNU DEVELOPMENT CORPORATION The Innu Nation has an immediate need for an Executive Director for the newly formed Innu Development Corporation. The successful candidate will work directly with the Innu leadership and the board of the Innu Development Corporation to develop and implement a regional Innu economic development strategy in Labrador. An awareness of Innu issues and aspirations, and a demonstrated track record in the area of sustainable community economic development are necessary prerequisites. Candidates must also possess excellent communication and organizational abilities. Critical thinking and problem-solving abilities and sound business sense are also required. You must be self-motivated and good at working both independently and as a member of a team. The successful candidate will be respectful and supportive of Innu decision-making processes, and have the ability to offer advice without pushing your views or recommendations too strongly. Previous work experience in northern Aboriginal communities or in cross-cultural contexts will be favourably considered. The successful candidate will be willing to make a long-term commitment to the Innu Development Corporation, and be able to relocate to Labrador in early 1997. The salary will range according to experience. The Innu Development Corporation offers excellent vacation benefits and a progressive workplace environment. Applications from Aboriginal persons are encouraged. Interested individuals should forward their resumes, references, and a cover letter explaining their interest in the position to Mr. Peter Penashue, President, Innu Nation Main Office, PO Box 119, Sheshatshiu, Labrador, A0P 1M0. Faxes may be directed to (709) 497-8396. More information about the position can be obtained by contacting Mr. Peter Penashue at (709) 497-8398 or via email at utshimau@web.net. Candidates are also encouraged to visit the Innu Nation WWW site at http://www.web.net/~innu. To be considered, applications must be received no later than 29 Jan 1997. --------- "RE: Environmental Leadership Program" --------- Date: Thu, 9 Jan 1997 05:48:50 -0700 From: Michael Price Subj: Environmental Leadership Program/Tufts University Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu) ENVIRONMENTAL LEADERSHIP PROGRAM A unique educational opportunity for students of color available at Tufts University. What is the Environmental Leadership Program?: This program is a new model for providing people of color with skills, knowledge and opportunities for lifelong careers in the environmental field. Students successfully completing this program will receive a master of science degree from Tufts' Graduate School of Arts and Sciences; this degree is designed to prepare participants for demanding careers in the public and private sector. The program, co-hosted by Tufts' departments of Civil and Environmental Engineering and Urban and Environmental Policy, is multidisciplinary in focus. Students may take electives from other departments as well, including courses in international environmental issues at the Fletcher School of Law and Diplomacy. Academic course work is also combined with internship and other, practical experience. Who is eligible to apply?: Applications from people of color who are committed to environmental careers and have undergraduate degrees in science, engineering or environmental studies are most encouraged. Work experience, whether during the summers or after graduation, is an asset. Of particular interest are applicants who have professional experience in the environmental field, and who feel that a masters degree program will be a catalyst to their further career development. The most generous stipends will be awarded to people in mid-careers who have demonstrated a commitment to an environmental profession. All applicants must be US citizens. What are the costs of the Program?: All students in the program receive a full tuition scholarship. In addition, selected students may receive a stipend of up to $18,000 per year for the two year program. All students will be responsible for costs of books, room and board, and certain university fees (such as health fee, summer school registration, etc. which usually are less than $1500 for the duration of the program). Where is Tufts University?: Tufts University is a world-renowned university located in Medford, Massachusetts, just outside of Boston. What role does The Environmental Careers Organization play?: The Environmental Careers Organization (ECO) supports this program by developing internship placements for students, as well as by providing environmental career development activity to students in the program. How do I apply?: For more information, as well as an application to the Environmental Leadership Program, contact Jane Markham of ECO at the address listed below. The Environmental Careers Organization 179 South Street Boston, MA 02111 phone: (617)426-4783, ext. 121 fax: (617)426-8159 email: jmarkham@eco.org Information may also be obtained through ECO's World Wide Web site at http://www.eco.org. --------- "RE: Position Available" --------- Date: Thu, 9 Jan 1997 17:29:12 -0800 (PST) From: David@ableza.org (Ableza Institute) Subj: Position available UUCP email IMMEDIATE OPENING - EXECUTIVE DIRECTOR The American Indian Center of Santa Clara Valley, Inc, a 501-c-3 nonprofit corporation of 25 years, seeks key-level administrator with five years minimum experience in nonprofit daily operations, administering federally funded programs, grant writing, etc. B.A. or equivalent in Business, Public Administration, Social Science or related field. Sensitive to the multi-tribal American Indian community and its needs. Some travel. Salary commensurate to experience. Benefits. No calls. Send letter of application and resume to: American Indian Center of Santa Clara Valley, Inc. Personnel Search Committee 919 The Alameda San Jose, CA 95126 ***************************************************************** * Ableza, a Native American Arts and Film Institute * * 1279 Mildred Ave. (408) 267-4609 * * San Jose, CA 95125 fax: (408) 267-9609 * * David&Diane@ableza.org http://www.ableza.org * ***************************************************************** --------- "RE: Humorous Verse: Twelve Days of Powwow" --------- Date: Fri, 10 Jan 1997 18:46:24 -0800 From: Marietta Stone Subj: Twelve Days of Powwow UUCP email On the first day of powwow, my family went to see An outspoken Native emcee. On the second day of powwow, my family went to see Two Grand entries... On the third day of powwow, my family gave to me Three Indian tacos... On the fourth day of powwow, my family went to see Four honor dances... On the fifth day of powwow, my family went to see Five wan-na-bees. On the sixth day of powwow, my family went to see Six jingle dresses... On the seventh day of powwow, my family went to see Seven grass dancers... On the eighth day of powwow, my family went to see Eight intertribals... On the ninth day of powwow, my family went to see Nine traditional dancers... On the tenth day of powwow, my family went to see Ten drum groups drumming... On the eleventh day of powwow, my family went to see Eleven vendors vending... On the twelfth day of powwow, my family gave to me Twelve raffle tickets, Eleven vendors vending, Ten drum groups drumming, Nine traditional dancers, Eight intertribals, Seven grass dancers, Six jingle dresses, Five wa-na-bees. Four honor dances, Three Indian tacos, Two Grand Entries, And an outspoken Native emcee! --------- "RE: Poem: Sacred" --------- Date: Wed, 04 Sep 1996 22:47:17 -0700 From: Porter Subj: Sacred UUCP email Sacred In my caves of remembrance I have been in the presence of the sacred. The Eagles who soar above me. The Whale as she rolls over, in the ocean, to look into my eyes. The Buffalo roaming over the parries, shaggy coats, no longer needed to clothe foreign royalty. The Coyote's howl, upon the death of my friend, echoing through the valley. Eagle's eyes gazing down on me as they soar the thermals of the sacred and memories of them are stored in the caverns of my soul. Grandy --------- "RE: Verse: Hawai'ian Book of Days" --------- Date: 97/01/06 22:41 From: Debra F. Sanders (dfsanders@genie.geis.com) Subj: Verse: Hawai'ian Book of Days genie email A HAWAIIAN BOOK OF DAYS, week of January 19-25 IANUALI (January) (Kaelo) 19 I walk the land in perfect innocence, a child of yesterday. 20 Here, every day is a beginning, every night a remembering. 21 The owl, pueo, protects me as I walk the forest at night. 22 The song of my spirit is blessed by the winds. 23 In the heart of the mountain burns the fire of new life. 24 The earth's fire, a wave's caress, the never-ceasing kiss of the wind -- of these things is my island born. 25 The morning dew baptizes the grass; a thousand glistening beads reflect the rays of the rising sun. (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, 16 January 97 08:00 -0500 From: Janet Smith (evestar@juno.com) Subj: Upcoming conferences and powwows not previously posted to Mailing Lists NATCHAT or NATIVE-L UUCP email Date: Fri, 10 Jan 1997 15:59:15 CST From: "dborn@maroon.tc.umn.edu" Subj: Great Plains Images Panel, Am. Studs. Assoc., 10/97 Mailing List: Minnesota Indian Affairs The following is forwarded for your consideration: +++++++++++++++ >From: Linda Sumption Final Call for Papers for American Studies Association Conference Oct. 30-Nov. 2, 1997 Washington, D.C. Dwelling and Travel in Images of the Great Plains Life, travel and settlement on the Great Plains have produced many more images of American landscape than two historically offered, namely, the howling wilderness or Garden of Eden. A new paradigm might be found by considering the prairies in light of James Clifford's analysis in Predicament of Culture, of how dwelling and travel "are less and less distinct." This panel proposes to investigate how the Great Plains have figured as home and highway, and how the conflation of those concepts has affected the way we define ourselves and our nation. Albert Pike, nineteenth century hunter/traveler/soldier, believed that "the prairie has a stronger hold upon the feelings" than do mountains or oceans, in its dual qualities of concrete surfaces and raging skies, in its "dead quiet, while the upper elements are so fiercely disturbed." The panel might explore how historically prairies were dwelling places, even as they were a sort of limbo or protracted threshold, conveying their inhabitants to other places of repose. All proposals are welcome, including those concerning native history, migration/travel journals and landscape painting. 1-2 page abstracts by Jan. 15: Linda Sumption, English Dept., Graduate Center, CUNY, 43 W. 42nd St., NY, NY 10036-8099 Linda Sumption -------------------------------------------------------- Date: 6:59 PM Jan 8, 1997 From: mario@spock.unm.edu Subj: Native Medicine Symposium (San Diego) Newsgroup: igc.indig.health The following conference tries to address current issues facing native people and their exploitation. Your participation is welcomed. The International Institute for Human Resources Development, at San Diego State University is convening an International Symposium on Herbal Medicine from 1 to 4 June, 1997, in Honolulu, Hawaii, in co-sponsorship with the United Nations Industrial Development Organization (UNIDO), and in collaboration with other institutes and organizations. In setting the objectives for this Symposium, the Institute took into consideration the existing scientific knowledge on herbal medicine as well as the various United Nations Instruments, including the Convention on Biological Diversity and the Program of Action for Indigenous People. The ultimate objective of this Symposium is to contribute to sustainable development by formulating an international protocol which could serve to regulate the use of herbal medicine. A number of international experts are invited to present focused papers including experts from concerned United Nations Agencies, India, Costa Rica, Nigeria, Pakistan, Mexico, China and the USA. The Symposium consists of four workshops: Medical & Pharmaceutical Concerns Indigenous People Concerns Environmental Concerns Consumers Concerns Symposium hotel is the Outrigger Prince Kuhio Hotel in Honolulu with a special conference rate of US$ 85. Reservations need to be made directly with the hotel. FAX 800- 663 5779 or Tel: 808-922-0811 REGISTRATION for Conference before 1 MAY 1997 US$ 175 OBSERVERS US$ 150 STUDENTS US$ 50 Please make checks payable to: International Institute for Human Resources Development (IIHRD) and mail to: College of Health and Human Services San Diego State University San Diego, CA 82182-1872 USA Fax (619) 594 2811 For further details or questions write to IIHRD or e-mail Organizer mario@spock.unm.edu or the Director tshuman@mail.sdsu.edu ------------------------------------------------------------ Date: 8 Jan 1997 12:27:16 GMT From: crawford@bscr.uga.edu Subj: Native American sports team Newsgroups: alt.native,soc.culture.native Learn a Native American sport and have fun and get in shape all at the same time! How?!? Come play Toli (Native American stickball, the forerunner of lacrosse) with the University of Georgia Flying Rat Toli team! We are always looking for new players and all equipment is provided to new (and returning) players. We practice every Sunday at 2:30 on Field #8 (the Rugby field) at the Intramural Sports Complex off College Station road right here in Athens. For more information read on, or check out the Toli Web Site: http://www.uga.edu/~toli/ or contact Gene Crawford (Phone: 542-2682 e-mail . ----------- Toli is a traditional Native American game that has been played for at least 400 years. It has also been called the "little brother of war", as it was, at one time, used to settle disputes between tribes. These games often involved hundreds of people per team, were played on fields that were several miles long, and lasted from sunrise to sunset. Modern games are a little less epic. The official tournament amongst the Mississippi Choctaw is held in July and uses teams of 30-40, has four 15 minute quarters, and is played on a 100 yard field. Each Choctaw community on the reservation sends a team to compete and several thousand spectators attend the games. While the tournament is the primary goal of Choctaw Toli teams, most play throughout the year as well. One of these communities, Conehatta (which means "grey skunk"), has often won the tournament and, in addition to practicing against other Choctaw teams, plays us several times during the year. We are the University of Georgia Flying Rat Toli Team, the reigning national collegiate Toli champions. Thus far we are undefeated in collegiate competition. Unfortunately, this is primarily due to the fact that we are the only college team. In fact, we are the only non-Indian team in general, though teams are being started at Georgia Tech and Kennesaw State College. We have played Conehatta numerous times during the seven years the team has existed and only thrice have we defeated them. Despite our record of defeats, the Choctaw games are always eagerly anticipated by both teams. These games give us a chance to gauge our progress as a team and to learn from a great group of Toli players, while the Choctaw get the novel experience of playing against the only non-Choctaw Toli team. So that's the history of Toli. But how is it played? Toli is a very fast moving game with very few rules. The action is continuous, there are no time outs, fouls, first downs, out of bounds, or free throws. We have no penalty box, no first base coaches, no off sides, and no walks. There are two written rules: 1. You can not touch the ball (a rock, wrapped in cloth then laced with leather cord) with your hands, and; 2. You can only tackle the person who has possession of the ball. This second rule is a bit fast-and-loose since "body checks" are legal and the distinction between a body check and a tackle is pretty subtle. In addition to these two official rules, the Flying Rats have adopted two more rules to keep the game a bit more user friendly: 1. No "slide tackles", and; 2. No hitting people with your sticks (sticks get broken this way). The point of the game is to bring the ball (called the towa) into contact with your team's goal (a 13' high, approximately 9" diameter pole). There are two ways of doing this in Toli. The first (and safest) is to throw it using your sticks (called kapucha, of which you have two, each one being 2'-3' long with leather "baskets" 2"-3" wide at one end). The second is by touching the goal with your sticks while holding the ball in them. This latter method tends to result in great bodily harm since the defense will stop at nothing to keep you away from the goal when you have the ball. After each point and at the beginning of each quarter the ball is brought to the center of the field and tossed up in the midst of a circle of players (in a manner analogous to a "tip off" in basketball). Winter Quarter Practices are at 2:30 PM every Sunday on Field #8 (the Rugby Field) of the Intramural Fields. Everyone is welcome to play and all necessary equipment required (i.e. the sticks) is provided free of charge. For more information please contact Gene Crawford: E-mail or by phone 542-2682. Finally, the Toli team is a Registered Student Group at UGA. --------------------------------------------------------- And from Spirit Talk News: Cold Moon 22-23 St. Petersburg, FL, Native American Powwow Call 800-683-7800 Ext. 1467 24-26 Pincher Creek, AB, Napi Powwow Call 403-627-4224 Fish Running Moon 1 Grand Forks, ND, Indians Into Medicine Traditional Powwow Call 701-777-3037 1 Tucson, AZ Walking tour through the Sabino Canyon Ruin by Old Pueblo Archeology Center Call 520-798-1201 1-2 Oklahoma City, OK, Red Earth Winter Expo Call 405-427-5228 ===================================================================== -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Sovereign Dine' Nation, V. Blanchard Singing Eagle, Freedom Heart Rising, Raymond Rheinbolt via Ishgooda, Larry Innes, John Wm Sloniker, Grandy, Janet Smith, Debra F. Sanders, Marietta Stone, John Berry, David Yohn, Sparo Arika Vigil-Palmer, Bernadette Chato, A.R. Mader via Ishgooda, Jordan S. Dill, Joe Don Chipps -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ Part B of this newsletter has already been distributed via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Medals of (dis) Honor" --------- Date: Tue, 14 Jan 1997 08:21:04 -0500 From: "Jordan S. Dill" Subj: Medals of (dis) Honor UUCP email Good day all... Yesterday Medals of Honor were granted to men who deserved it. Today I remind you that this "medal" has been granted to 20 "soldiers" who participated in the massacre at Wounded Knee ()... What follows below is a response to a call to have the medals of (dis) Honor rescinded...this response is from the Clarence Fitch Chapter, Vietnam Veterans Against the War, P.O. Box 74, Van Brunt Station, Brooklyn, New York, 11215 (718-826-1789) and is being forwarded with permission: Indian Wars & the Vietnam Experience By the time we were drafted or enlisted to fight in Vietnam, we had already been indoctrinated for that war since childhood by the mythology of America. One myth we soaked up was "cowboys and Indians" - the long saga telling how white Europeans carved a great nation out of a land inhabited by savages. But when we went to war, it wasn't much like the movies. Not much of a script. The guys in white hats weren't winning, and weren't the good guys anyway. The victims weren't grateful. Death wasn't noble. War was mostly confusing and sometimes terrifying. At best, we survived to come back. War taught us some things. We learned that politicians tell lies, and call themselves "patriots," that the "national interest" usually means someone can make a lot of money. We knew that the honesty and loyalty and sacrifice required of us in war were worth a lot more than the dishonest, manipulative, greedy politics which sent us into combat. But Vietnam had another, harder lesson for us. We saw the "American way of life" from a different angle, at the edge of the empire. We enforced it, made it work. Nations occupied. Populations terrorized and decimated. Countrysides laid waste. Societies and cultures destroyed. For what? So that people would fear us, and learn that opposing the United States government meant poverty, misery, and death. So that corporations could keep making money. So that colonels and commanders could become generals and admirals. So that politicians could get re-elected. Back in the world, home looked different. The country we served - it turned out to be a racist nation from the very beginning, when the indigenous peoples were killed to clear the land, and Africans enslaved and transported to work the newly-cleared land. The system we defended - it was set up so that a lot of people had to be poor so that a few could get rich, and poor and working people, our own families and friends, had to squabble over fewer and fewer opportunities. The same culture which taught us to be soldiers also turned women into objects, things to be bought and used, brutalized and discarded. It taught such fear and hatred of homosexuality that gay people were beaten on the streets, just for "fun." It produced masterpieces of machinery which no one could control, and stripped and poisoned the land to protect and increase the margin of profit. What a world to come home to. Then when we looked again at our own history, our war in Indochina turned out to be an all-American war. The Dominican Republic, Korea, Puerto Rico, Nicaragua, Haiti, the Philippines, Cuba, Mexico: American soldiers fought in all these countries, occupying some, annexing others, installing puppet regimes in the rest, extending or defending an empire. A bitter irony - we had wanted to serve: we wanted to be patriots. African Americans whose parents couldn't vote; Chicanos and Puerto Ricans whose culture dissolved into assimilated poverty. Poor and working-class whites tracked into the draft instead of college or the National Guard. Native Americans proving they too were "real" Americans. The real war - it turned out - was here at home too, and we had been on the wrong side. If this country is ever to be the kind of country we wanted to serve, it has to change. The change has to come from the beginning, from the very foundations of our society. The real war goes on still - Angola, Grenada, Cambodia, Nicaragua, Panama, Iraq - are all combat fronts which opened after the fall of Saigon. But the oldest war in our history is the Indian War, the war over the land. Our own war looked something like this war. The "wild West" was a free-fire zone. General Custer was on a search-and-destroy mission at Little Big Horn. Not much to choose between Wounded Knee and My Lai, or between forced relocation to new reservations and the resettlement camps we built in Vietnam. One lesson we learned is also the same. The only basis for a just and lasting peace is freedom - the recognition of the right of all peoples to self-determination. 500 years is long enough: it's time to make an end to this, the oldest war in our land. ...... Please visit and contribute to the effort to right this grievous wrong...to date there have been over 400 signatories to this petition from all parts of the earth... Best regards, Jordan Ayatohihi... First Nations/First Peoples Issues Of Consequence PGP public key available upon request... --------- "RE: Support for NA Judiciary Nominee" --------- Date: Tue, 7 Jan 1997 21:49:12 -0700 From: sparo@unm.edu (Sparo Arika Vigil-Palmer) Subj: Need support for Native American woman to become NM District Court Judge Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Dear Native-L subscribers, What follows is a very exciting announcement about my mother, Ms. Carol J. Vigil (Tesuque Pueblo), who is attempting for the third time to achieve the position of District Court Judge. This time, as in the past two times, she has been through a review board and has had her name submitted by this board to the New Mexico state governor, who will make the final decision. She is one of five finalists for the position and will be interviewed this Friday, Jan. 10. She is an extraordinary Native American who has excelled in her field and who has been overlooked for this position the past two times she has applied for it. I hope that you will mail, fax or e-mail your support of her appointment to the NM governor, Gary Johnson and e-mail a copy of your letter to me or mail a copy to Ms. Vigil. There are more details about her background and service in the announcement and there is a sample letter following that. Sincerely, Sparo Arika Vigil-Palmer Tesuque Pueblo ++++++ Announcement RE: Nomination of Carol J. Vigil (Tewa) to the District Court Bench Date: 1/6/97 From: Sparo Arika Vigil-Palmer I'm very happy and proud to announce my mother, Ms. Carol J. Vigil, is one of six finalists who have been nominated for the position of District Court Judge. Ms. Vigil is the first Pueblo woman to become an attorney of law. She graduated from the University of New Mexico School of Law in 1978. She has been crucial in the advancement of Native American people in legal systems throughout the past eighteen years of her legal career. She has worked at many different levels of the legal system and her focus has often been on Native American people and children. She has worked with and continually advised Native American people: from creating tribal codes to working as children's advocate. Most recently she is the Special Commissioner for Domestic Violence and Mental Competency for the First Judicial District Court of New Mexico. She has held this position for eight years. This position has provided her with a strong awareness of community concerns for both the state of New Mexico and the Native American community. Along these lines she has been appointed to the state's Crime Task Force Committee and is now on the faculty of the National Judicial College. Currently, there are no Native American people represented on the District Court Bench and there never have been. It is now up to Governor Johnson to choose the individual best qualified and most supported for the District Court Judge position. The person he decides on will be placed on the state ballot in the November 1998 election. Your encouragement and support of Carol J. Vigil would be greatly appreciated. Please fax and mail a letter to Governor Johnson by January 13, 1997, and let him know, in as few or as many words as you'd like, that you support Carol J. Vigil's nomination to the District Court Bench. Governor Johnson's fax #: (505)-827-3026 phone #: (505)-827-3000 address: Governor Gary Johnson State Capital Santa Fe, NM 87501 e-mail: gov@gov.state.nm.us cc: Sparo Arika Vigil-Palmer e-mail: sparo@unm.edu or Carol J. Vigil PO Box 481 Tesuque, NM 87574 +++++++++ January 6, 1997 Governor Gary Johnson State Capital State of New Mexico Santa Fe, NM 87501 Attention: Ruth Kelly Fax Number: (505)-827-3026 Dear Governor Johnson; I am writing to support the appointment of Carol J. Vigil to the District Court Bench, Division III of the First Judicial District Court. Ms. Vigil is a respected member of her profession. She has been holding the position of the Special Commissioner for Domestic Violence and Mental Competency for the First Judicial District Court for the last eight years; in addition, she was the Child Support Hearing Officer during 6 years of her position as Special Commissioner. Ms. Vigil possesses extensive judicial experience not only from her present position, but also from her work as a Judge Pro Tempore for several Pueblos and the Jicarilla Tribal court. Ms. Vigil is a member of Tesuque Pueblo; and she is a committed and well-respected member of the Native American community. I understand that Ms. Vigil is active on a statewide basis with such endeavors as the Board of Childhood Development, Town Hall, and the Supreme Court Committee on Evidence. I strongly support Carol J. Vigil's appointment to the District Court Bench. I feel that in this position, Ms. Vigil will be a valuable asset to the State of New Mexico. Sincerely yours, Signature Name Address City Phone cc: Carol J. Vigil PO Box 481 Tesuque, NM 87574 --------- "RE: Seeking Producers/Reporters" --------- Date: Wed, 8 Jan 1997 10:25:19 -0700 From: chato@unm.edu (Bernadette Chato) Subj: Seeking Independent Producers/Reporters Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) INDIGENOUS TALK RADIO SHOW LOOKING FOR INDEPENDENT REPORTERS The daily talk show, Native America Calling, is seeking Native American radio producers and reporters to produce short feature segments on current native issues. Must have own field equipment and access to editing facilities. Individuals are paid per piece, based on experience and quality of work. Basic radio experience required; production/news reporting experience desired, but not necessary. Some training provided. Native America Calling is the first native-produced talk show distributed nationally, providing a native perspective on current events. The program is distributed Monday through Friday by the American Indian Radio on Satellite Network via the Public Radio Satellite System. For more information and to receive the features guidelines, please contact Bernadette Chato at: Native America Calling, Attn: Features Producer, PO Box 40164, Albuquerque, NM 87196, or call 505-277-5354, or e-mail to chato@unm.edu. ### ========================================================================== For Immediate Release NATIVE AMERICAN TALK SHOW OFFERS OPPORTUNITY FOR NATIVE RADIO PRODUCERS ALBUQUERQUE - *Native America Calling,* the first nationally- distributed talk show produced from a Native American perspective, is recruiting independent *Native American* producers and reporters to produce short features for inclusion in its daily discussions. Since *NAC* is an innovative program in terms of indigenous broadcasting, it is taking an active role in the nurturing of native radio producers and reporters. Basic radio skills are required; production experience is desired, but not necessary. The *NAC* Features Producer will give assistance to those who need to develop their production skills. By encouraging the development of native producers and reporters and providing a forum for their work through *NAC,* native people will be able to present their communities to a larger listening audience. In turn *NAC* listeners will be able to get a better understanding of native communities. *Native America Calling* is now halfway through its second year of broadcasting. The one-hour program airs live each weekday at 1 p.m. Eastern Time. The program is distributed on a national basis via the Public Radio Satellite System by the American Indian Radio on Satellite Network (AIROS). The program, billed as the nation's first "electronic talking circle," uses its call-in format to engage listeners into conversations with experts and noted guests about issues of the day. 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. Bernadette Chato, the Features Producer for *Native America Calling* can be reached at 505-277-5354 or by fax at 505-277-4286. Address correspondence to PO Box 40164, Albuquerque, NM 87196, or e-mail to chato@unm.edu. -------------------------------------------------------------------------- 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: Native America Calling" --------- Date: Fri, 10 Jan 1997 14:34:54 -0700 (MST) From: Bernadette Chato Subj: Native America Calling schedule & seeking reporters Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) TO: NEWS DIRECTORS, PROGRAM DIRECTORS, GENERAL MANAGERS FR: NATIVE AMERICA CALLING DT: JANUARY 10, 1997 RE: SCHEDULE FOR JANUARY 13-17, 1997 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: 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. Questions: Programming, Harlan McKosato, NAC Producer 505-277-5201 Distribution/Promotion, John Gregg, AIROS 402-472-0941 ---------------------------------------------------------------- **** P R O G R A M S U B J E C T T O C H A N G E **** Watch the DACS or your FAX for updates!! ---------------------------------------------------------------- Host: Tom Beaver Wellness Host: Sharon McConnell PROGRAM SCHEDULE FOR 1/13 - 1/17: Mon - 1/13: Indian Land Grab: >From coast to coast...thousands of acres of land are being returned to indigenous people. Tribes are starting to level the playing field in the battle over our most precious resource. Will congress close this window of opportunity? Guests include Ron Andrade of the Los Angeles American Indian Commission. Tues - 1/14: "Indian Killer"/Book Review: Author Sherman Alexie joins us live from Seattle to discuss his latest novel "Indian Killer," a murder mystery that confronts the ugly reality of racism. His previous novel "Reservation Blues," was recently released in paperback. Wed - 1/15: Civil Rights Movement: In honor of Dr. Martin Luther King, Jr., NAC discusses the Civil Rights Movement and its impact on Native Americans. Guests include filmmaker Larry Goldin. His documentary, "The Land is Ours," being broadcast on PBS January 14, tells the compelling story of the Tlingit and Haida tribes' struggle to overcome racial discrimination, win citizenship and the vote, integrate schools and find economic opportunity. Thu - 1/16: Return of the Wolves: The wolf holds a place of respect among many Native American tribes. The encroachment by non-natives into tribal territories resulted in wolves being killed and almost made extinct because these animals were seen as predators. The Nez Perce tribe in Idaho is now actively restoring the wolf population, both in captivity and in the wild. Includes a special report by Tirsea McNeal. Guests TBA. Fri - 1/17: IHS Bedside Manners/Wellness: Indian Health Service instituted cultural sensitivity programs for its staff, seeking to improve doctor-patient relations. Have they worked? Do native patients now feel more comfortable in the hospitals and clinics created to serve them? 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 Joseph Leon (Chamorro from Wisconsin) 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. -------------------------------------------------------------------------- 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