From gars@netcom.com Mon Mar 10 23:06:41 1997
Date: Tue, 4 Mar 1997 21:34:03 -0800
From: Gary Night Owl <gars@netcom.com>
To: Internet Recipients of Wotanging Ikche <gars@netcom.com>
Subject: Wotanging Ikche--nanews05.010

    _       __  _____  __   _ __    ___    ____  _ __    ___
   ' )   / / ')  /    /  ) ' )  )  /   )    /   ' )  )  /   )
    / / / /  /  /    /--/   /  /  / ___    /     /  /  / ___
   (_(_/ (__/  (    /  (_  /  (_ (___/ '__/_    /  (_ (___/ '       O
      ____   _    ,  ___   _    , ___                           O   o   O
       /    ' )  /  /   ) ' )  / /   '                        O     o     O
      /      /-<   /       /--/ /--    VOLUME 05, ISSUE 010  O o o     o o O
   __/_     /   ) (___/   /  ( (___,       8 March 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 Triballaw, Uptowne, The Moccasin Telegraph
    & NATIVE-L listservers;  Settlers In Support of Indigenous Sovereignty;
   Newsgroups: igc.saiic.indio,apc.indig.info,soc.culture.native,alt.native;
              http://www.wintercount.org;  UUCP and genie email
 
 Articles appearing have been previously posted for public dissemination
 and/or permission for inclusion has been secured.
 Letters of authorization are on file.  A list of those granting permission
 to repost their words in this issue are listed at the end of part A.
 I thank each of you for allowing your words to be shared with the people.
               <----<<<<                           >>>>---->
   This newsletter is a way of keeping the brothers and sisters who share our
 Spirit informed about current events within the lives of those who walk the
 Red Road.
  ++ It may be subscribed to via email by sending a request from your own
     internet addressable account to  gars@netcom.com
  ++ It is archived at http://www.nanews.org
 
   Note - The archive at http://web.maxwell.syr.edu/nativeweb/journals/nanews
          will be discontinued, and NativeWeb will link to the new archive at
          http://www.nanews.org.  I am grateful for the archive that was kept
          by NativeWeb, and count those who maintain this site as friends who
          have enriched my life.  To them I say, "Wado. Dohiyi Ani Oginalii."
 
   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,
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    "When sun warms your body thru in in the heart of the land
     And smiles play on our children's faces
     You can see the work of Koluskap's hand."
    __ Red Hawk, Penobscot from the poem _Penobscot Home Nation_
 
 +- -- -- -- -- -- -- -- -- -- -- -+
 |   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!
 
   Last weekend I was relieved by news President Clinton and Secretary
 of Interior Babbitt have taken a stand against continuation of the
 Buffalo Slaughter in Montana.  Monday this relief was shattered by
 on-site eye-witness accounts of Montana stationing riflemen outside
 Yellowstone, and shooting _any_ bison that stray outside the park.
 
   The fact that all straying bison are being shot destroys any myth this
 was due to a concern over brucellosis.  The real concern is the cheap range
 Montana cattlemen are leasing from the Department of Interior and the grass
 on those ranges.  Much of the lands being leased so cheaply are trust lands.
 
   The lead article contains Secretary Babbitt's letter to Governor Racicot.
 The fact the killings continue (more than 50 at the west gate to Yellowstone
 Monday, documented on camera) makes it clear the letter from Secretary
 Babbitt is being totally ignored by Montana Governor Racicot.
 
   There is a call to boycott all Montana beef products.  I will tell you
 that will not bring back the Buffalo so wantonly destroyed, but we can hope
 it will bring financial suffering to those who killed them in them in the
 name of greed.
 
 Dropped Robes:
 From Dave English we learn Judi Bari has crossed over, and from Distant
 Eagle we learn Rolling Thunder has crossed over.
 
 Thanks to Mike Wicks for this reminder:
 In memory;
  2.27.1974  Edward Standing Soldier - AIM member killed near
             Pine Ridge by "party or parties unknown."
             No investigation.
 
 From: Tabhasg@aol.com come these words:
 I was asked to send this:
   The misappropriation of traditional beliefs happens in all cultures and
 religions. This misconduct hurts people on all levels;spiritually,
 intellectually and emotionally.
   In layman's terms this misconduct is a deception and misuse of traditional
 knowledge, offerings and medicines for financial, sexual, and psychological
 gains. This can be devastating within the community which accepts and trusts
 such a person. 
   This is what Alton L. Harrison SR. of Geary, Oklahoma did in our
 community. This miscreantic person betrayed not only his traditional belief
 system and those who still uphold it, but the community here who both
  trusted and accepted who and what he said he is.
  In other words, he sold out something he never had.
 
 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
 - Babbitt on the Bison Slaughter      - Conferences and Powwows - online
 - Message From Gerald Millard         - Cowlitz Tribe FedRec
 - Boycott Montana Beef                - Murder in the Sierra Tarahumara
 - Bison Campaign Addresses            - Lil'Wat Estken
 - Peltier Update                      - Standing Rock Disclaimer
 - Silencing Indigenous Sovereignty    - Oilers Stadium
 - Gustafsen Trial Continues           - Native America Calling
 - Hopi Response
 - Royal Commission 5-2
 - Patrick Kennedy at NCAI
 - Through Indian Eyes
 - Stop Navajo Relocation
 - NA Reenactors Needed
 - Poem: Sometimes I Wish
 - Verse: Hawai'ian Book of Days
 - Conferences and Powwows - offline
 
 --------- "RE: Babbitt on the Bison Slaughter" ---------
 
 Date: Mon, 3 Mar 1997 18:08:07 -0700 (MST)
 From: Joe Chasing Horse via Gary Smith <gars@netcom.com>
 Subj: For Release
 
 I have been granted the honor of passing on this message from
 Joe Chasing Horses, Lakota Elder.
 
 >From The Secretary of the Interior, Washington DC
 Feb 26, 1997
 To:  Honorable Marc Racicot, Governor
      204 State Capitol
      Helena, Montana 59620
 
 Dear Governor Racicot:
   We very much appreciate the opportunity to talk with you and discuss the
 complex issues relating to the management of bison migrating across the 
 boundaries of Yellowstone National Park.  We would like to work with you 
 toward a mutually acceptable resolution of these issues.
   As we have indicated in our previous letters, our short term objective is
 to avoid any additional killing of bison during the balance of this 
 winter season.  Destruction of bison within the state of Montana and the 
 risk of brucellosis transmission are issues that must be resolved.  As 
 you are aware, almost 1000 bison have already been shot or slaughtered, 
 seriously diminishing the northern herd and there is no justification for 
 continuing this action in light of the contingency measures developed by 
 APHIS, the National Park Service and the U.S. Forest Service.
   The larger issue, in our judgement, is how we can work together to
 prevent a recurrence of these events in future years.  We propose to work 
 with you to achieve a long range plan for the management of the 
 Yellowstone bison herd that would incorporate three components:  
 obtaining supplemental winter range, managing the bison herd by hunting 
 or other appropriate measures to keep its numbers within an agreed upon 
 range, and eliminating brucellosis in the bison herd.
   We would emphasize that an effective approach to bison management must
 effectively incorporate all three of these objectives.  The obvious place 
 to work out a comprehensive plan is the environmental impact statement 
 that we have previously agreed to issue in draft by July 31, 1997.  We 
 are prepared to work with you to meet that deadline.
   Within the space confines of this letter we would like to expand upon
 these three inter-related objectives as follows:
 1.  Additional winter range.  Yellowstone National Park is not a complete
 ecosystem in the parlance of the west, it is mostly summer range.  Any 
 reasonable approach to bison management must acknowledge the need for 
 lower elevation winter range to provide for balanced herd management.
   We believe that nearby national forest system land, and perhaps some
 private lands made available by willing sellers or lessors, can provide 
 adequate space for winter forage.
 2.  Herd management.  We recognize that a balanced plan must have
 specific commitments relating to the size of the bison herd.  The goal of 
 natural regulation of the National Park Service as it applies to lans and 
 wildlife within the Park recognizes the valid interests of the state in 
 regulation of migratory wildlife, including bison, outside the boundaries 
 of the park.
   We are ready to explore with you the process by which we could reach
 agreement on managing nomadic herds to keep them within agreed limits.  
 The capture, quarantining, testing and transshipment of bison to Indian 
 reservations and to other state game management programs is one such 
 proposal.  We also note that the state of Wyoming has a successful bison 
 hunt that has worked well to help keep bison herd in balance, and we 
 believe that option should be explored in Montana as well.
 3.  Elimination of Brucellosis.  We are committed to achieving the
 elimination of brucellosis in livestock.  Under the leadership of the 
 Department of Agriculture with the cooperation of the states and the 
 livestock industry, we are very close to eliminating brucellosis in 
 livestock within the United States.  And, we are further committed to the 
 eventual elimination of brucellosis in bison and other wildlife as well.
   A necessary step in achieving our objective requires the development of a
 safe and effective vaccine or vaccines for use with bison and elk.  That 
 will require considerable additional research and development.  We will 
 continue working together to obtain the necessary funding and research 
 effort to achieve that end.
   Although test and slaughter as one component of the national brucellosis
 eradication program has been very successful in domestic livestock, we 
 believe the situation in Yellowstone National Park with free roaming 
 bison will require a unique approach to eliminate the disease.  We also 
 acknowledge that, as long as brucellosis persists in the bison herds, 
 conditions must be applied to minimize the risk of transmission to 
 domestic livestock.  APHIS will provide appropriate standards under which 
 risk would be managed on supplemental winter range, as discussed in 
 paragraph number 1 above.
   We look forward to working with you on these issues
 
 Sincerely,
 /s/ Bruce Babbitt
 /s/ Daniel Glickman
 
 End of Letter...
 As of Monday, March 3, 1997, shooting continues of the bison outside the 
 West Gate of Yellowstone as Bison continue to wander outside Yellowstone 
 National Park in search for food.  It appears that the letter from the 
 Secretary of the Interior is being totally ignored by Montana Governor 
 Marc Racicot.
 
 --------- "RE: Message From Gerald Millard" ---------
 
 Date: Fri, 28 Feb 1997 23:19:40 -0700 (MST)
 From: Gary Smith <gars@netcom.com>
 Subj: Message From Gerald Millard
 
   http://www.wintercount.org
         This is the message Lakota Elder, Gerald Millard will
         deliver to the President as he presents him with a
         Canunpa.
 
    I've not come here as a representative of any two legged nation.  I am
 here to speak for those whose voices have been silenced by gunfire and 
 slaughter.  
    The sounds of Sand Creek and Wounded Knee massacres are yet a haunting
 echo that we, as native people, cannot ignore. Babies crying, mothers dying,
 watching as their children are butchered and slaughtered. 
    The snow once white, is yet again red with blood.  I am here to speak
 for the thousand who have passed over to the Spirit World and also 
 those yet in danger.  I have come to demand the stopping of the genocide
 against my relatives of the Tatanka Oyate, Buffalo Nation.
    It is said that when our Grandmother Earth dons her white buckskin
 shawl, life becomes hard.  So has it been for the Tatanka Oyate.  Harsh 
 winter weather, lack of food, 
    The want of the unalienable right to survival has caused our relatives
 to look for food.  Is it a crime to be hungry?  Is it a crime to want to 
 survive?
    I say no!  THe killing must stop now!!!
    To see the fear, the pain, the death of our relatives, the buffalo
 nation saddens us all.
    I demand that President Clinton and the Montana State Governor stop
 the killing. It is within your powers to do so.  
    The Tatanka Oyate, to us Natives, has always symbolized life and
 spiritual survival, we are related.
    The buffalo are sacred and always have been so.
    The world watched as white buffalo calves were born, watched Native
 Peoples make a pilgrimage to pray with them and for them.
    Why, you ask?  These sacred relatives are a sign of hope and survival
 for us as indigenous nations.
    Our Lakota stories tell us of a White Buffalo Calf Woman who brought
 us a sacred pipe, a pipe of peace.  I also bring a pipe from the Tatanka 
 Oyate.
    I ask the President to accept this pipe to pray with it to whatever
 God he chooses because there is only one Creator who watches over us all.
    I ask that he pray for guidance, that he pity our four legged relative.
    I too will pray for him and all Americans that they see with their
 hearts, not with their pocketbooks.
    I will pray that we as thinking, moral people working together so
 nothing like this slaughter ever happens again.
    I urge the President, Interior Dept. to meet and consult with tribal
 elders, councils, leaders of tribes, to resolve what is to be done with 
 our four legged relatives.
    I propose to let us tribes look after them, it is our duty.  It is
 because of our relatives that we live and survive today.
    As the most powerful nation, America strives to fight injustice free
 others of hunger and suffering.  Isn't it our sacred duty to seek care for 
 Tatanka Oyate who seek justice and freedom from hunger and pain?
    The United States has a symbol, an eagle, a winged relative.  We
 Native People have always revered eagles too, as sacred.  So it is with 
 our relatives the buffalo.  We demand that legislation be brought forth 
 to protect them also as endangered.  As Lakota People we have never been 
 conquered.  In truth, we defeated the United States twice.
    The Battle of a hundred slain; the Fetterman fight and the Greasy
 Grass; Custer battle.  THe only reason treaties were signed with the 
 United States was because our great leaders Crazy Horse, Sitting bull 
 were saddened by the suffering and hunger of the People. All the buffalo 
 herds were wiped out.  
    The Buffalo Nation, as then, and now are our survival as Native
 People.
    The Tatanka Oyate are sacred
    The Creator, Wakan Tanka, made us Relatives.
    Stop the Killing, Stop the Spiritual, Cultural Genocide.
    Mr. President, People of America, it is your duty.
    We end our prayers with these words...Mitakuye Oyasin (All My Relations)
    This means, Buffalo, Eagles, and all that live bear witness to my prayer.
    All creatures we are taught, are sacred, all life, a gift from the
 Creator.
    Pray America, for our Buffalo Nation.
    If they are again killed, to near extinction, a second time, our
 relatives may choose not to return.
 
    Mitakuye Oyasin
   Gerald Millard, Lakota.  March 6, 1997
   10 AM Capitol Steps, Washington DC 
 
 --------- "RE: Boycott Montana Beef" ---------
 
 Date: Tue, 4 Mar 1997 08:00:12 PST
 From: evestar@juno.com
 Subj: buffalo
 
   UUCP email
 
   According to a news article published March 2, in the Bozeman Daily
 Chronicle (Bozeman, Montana), U.S. Secretary of the Interior Bruce
 Babbitt met with a Montana delegation and "pleaded" with them to help
 find a way to stop this winter's ongoing buffalo slaughter in Montana.
 "It's not needed to kill any more of these animals. ... There's no
 reason for this to go on," Babbitt said, adding that he had "not yet had
 an affirmative response from state officials."
   He may not have had an "affirmative" response, but Governor Marc Racicot
 has indeed responded, as he is quoted in a letter sent Friday to Mr.
 Babbitt, "It's a mystery to me how you reconcile this sentiment with
 your obligation under the Interim Bison Management plan, which was
 agreed to by the federal agencies and the state of Montana after
 exhaustive and thorough analysis."  This plan is the scheme whereby all
 bison leaving Yellowstone Park and stepping onto any non-park land in
 Montana, whether Federal forest or private land will be shot by Montana
 Department of Livestock officials regardless of evidence of brucellosis
 exposure, and all bison remaining in Yellowstone will be rounded up,
 tested, and those testing positive for exposure will be slaughtered.  
   Racicot's letter makes it clear Montana intends to resist any attempt by
 federal authorities or private agencies to amend or revise this
 agreement, no matter how reasonable these proposals may be nor how
 likely they are to resolve Montana's stated concern that brucellosis may
 be spread by contact between park bison and Montana cattle.  
   Not mentioned in the Bozeman article, but likely discussed in the Feb. 27
 meeting between Babbitt and the Montana officials were the proposals of
 the Clinton administration (sent on Feb. 26 to Gov. Racicot) and the
 U.S. Department of Interior for bison management changes in Yellowstone.
   These changes include widening the grazing ranges of Yellowstone bison
 onto federal forest land in Montana, completion of testing for
 brucellosis, and the diversion of "excess" bison to Native American
 reserves. Clearly, Montana has the result they prefer now.  Their
 livestock officials may summarily execute bison for the offense of
 eating non-park grass.
   What can we do to affect this?  Appeal to a sense of decency or
 conscience or sensitivity to Native American or environmental
 concerns in Montana state officials? I see no evidence there is any such
 decency, conscience or sensitivity.  What I see is entrenched concern
 for the pocketbooks of Montana cattlemen, who likely do provide a
 considerable portion of their campaign contributions.  We can certainly
 impact that.  In the words of the Chick Fil A advertisements of recent
 months, "EAT MOR CHIKN", and write letters to Montana officials to let
 them know WHY their cattlemen's incomes are falling off a bit.
 
 --------- "RE: Bison Campaign Addresses" ---------
 
 Date: 97/02/27        12:20
 From: "J.D.K. Chipps  " <jdkc@eden.com>
 Subj: More addresses
 
   UUCP email
 
 U/D List to call, write, fax, or e-mail
 ==========================
   Don't forget to request a reply to your correspondence, otherwise it just
 gets discarded.  By requesting a reply, it has to be handled differently.
 Also, if you e-mail, a good idea is to print out a hard-copy of your e-mail
 and Snail Mail it.
 
 Snail Mail is still the most effective.
   (If anyone has any additions to the list,  that seem to be doing some good,
 send them to me and I'll add them)
   The media is starting to pick this up, so we need a big "show of force" to
 get our message across and encourage them to give more coverage.
   Everyone write, call, fax, or e-mail someone today.
 ----------------------------------------------------------
 President@whitehouse.gov
  Fax-  (202) 456-2461
 
 vicepresident@whitehouse.gov
 Address: Executive Office Bldg, Washington, DC, 20501
 Phone: 202-456-2326,  Fax: 202-456-7044,
 --------------------------------------------------
 Senator Ben Nighthorse Campbell
 380 Russell Senate Office Building
 Washington, DC 20510
 (202) 224-5852
 fax: (202) 224-1933
 
 Tom Compton is his assistant.
 --------------------------------------------------
 (The people that make the rules)
 Secretary of Agriculture  Dan Glickman,  202-720-3631.
                  fax- 202 720 2166
 e-mail: agsec@usda.gov
 
 APHIS
 Director  202-720-3668
 Dr Bob Nervig    303-784-6201
 Stewart McDonnald  303-784-6238  (w-thur)
                                303-969-6560  (m-tue)  (fri-?)
 Humane care of animals   301- 734-4980
 Brucellosis eradication  Michael Gilsdorf  301-734-7708
 -----------------------------------------------
 (The people to call about killing the buffalo)
  State Governor Mark Racicot,
      State Capitol
      Helena, MT 59620
      Office: (406) 444-3111
      Home: (406) 444-5543
          Fax (406) 444-5529
 
  Secretary Larry Peterson, MDOL, (406) 444-2023
                                               fax  (406) 444-1929
 
  State Vet  MDOL  Clarence Siroky  (406) 444 2043
 
  Montana Travel Bureau  1-800-847-4868  (No more visits till the slaughter
 stops)
 
  Senators:    Max Baucus at max@baucus.senate.gov
               Conrad Burns at conrad_burns@burns.senate.gov
 ----------------------------------------------------------------
 Dept. of Interior  (The people to call about feeding the buffalo)
 Secretary Bruce Babbitt
      Department of the Interior
      1849 C Street, NW
      Washington, DC 20240
      Phone: (202) 208-7351
            fax (202) 208-6956
 
 press secy.  202-208-6416
 Office of Environmental Policy Fax  202-208-6970
  ----------------------------------------------------------------
 National Park Service-
  Director Roger Kennedy
      National Park Service
      PO Box 37127
      Washington, DC 20013
      Phone: (202) 208-4621
 
 - Cindy Daly  202-208-4993
  -------------------------------------------------------------
 YNP-
 Superintendent Mike Finley
      Yellowstone National Park
      PO Box 168
      Yellowstone National Park, WY 82190
      Phone: (307) 344-2002
        -Bison Expert Mary Meagher  (307) 344-2152
 ------------------------------------------------------------------
  (Provided by Mike Wicks)
  Also to assist in the email flood, the link below gives a lot of email
  addresses of dept of interior people, and includes phone numbers.
  http://www.ios.doi.gov/oirm/lanag/emcon.html
 Another good site is; http://www.visi.com/juan/congress/ziptoit.html Enter
 your zip-code and find your representative. Address, phone and  email info
 will pop  up for quick communication! Just click on the email address and
 you're ready to  send your rep. a message!
   And one more for good measure; http://metro.turnpike.net/adorn/gov.html
 Just a big bunch of government links and info.
 =======================================================
 The only thing, at this point, that will stop the killing, is to feed the
 remaining buffalo inside the boundaries of the park.  Otherwise, more will
 leave in search of food, and be slaughtered.  Our main focus is to force the
 Park into feeding the buffalo.  They are resisting, saying that this will
 interfere with the "natural state" of the herd.  But, it is better to have a
 herd that has been fed one time, rather than an extinct one, and that is the
 possibility if the surviving numbers are not preserved.
 
 Write, call, fax, or e-mail today and DEMAND that the buffalo be fed.
 
   (\######/)             J.D.K. Chipps
     \ o   ~ /        "Wokiksuye Canpe Opi"
       (^  ^)       (Remember Wounded Knee)
         \*/         http://www.eden.com/~jdkc
 
 --------- "RE: Peltier Update" ---------
 
 Date: Wed, 26 Feb 97 09:32:10 GMT
 From: lpdc@idir.net (Peltier Defense Committee)
 Subj: Peltier Update 2/26/97
 
    Newsgroups: alt.native,soc.culture.native
 
 At long last Leonard Peltier has received his medical records. This process
 took months and months of fighting. Over 550 pages of medical documents are
 now being shipped to his legal team, concerned elected officials, and
 doctors who have offered to review them. Hopefully this will result in a
 lighter duty job assignment as well as significant improvement in the
 remedying of his jaw condition.
   Thank you to everyone who called the Bureau of Prisons to help in securing
 the medical files.
   Remember to call the White House EVERY DAY and DEMAND EXECUTIVE CLEMENCY
   FOR LEONARD PELTIER!!!
 202-456-1111 (hit 0 to avoid survey)
   
 --------- "RE: Silencing Indigenous Sovereignty" ---------
 
 Date: Fri, 28 Feb 1997 23:05:03 -0800 (PST)
 From: RKI <riwaasa@indiana.edu>
 Subj: Canada - BC: Silencing Indigenous Sovereignty
 
 Mailing List:    TRIBALLAW (triballaw@thecity.sfsu.edu)
 
 February 28, 1997                                  S.I.S.I.S. BULLETIN
 CANADA MOVES QUICKLY ON QUEBEC SECESSION CASE - NATIVES' LAWYER IN JAIL
      Canada's national newspaper, the Globe and Mail, today reported
 that a major Supreme Court of Canada case is proceeding despite the
 absence of native rights lawyer Bruce Clark. The article, "Ottawa to file
 briefs in Quebec secession case," indicates the federal government is
 "filing formal arguments against unilateral Quebec secession." Signifi-
 cantly absent from the listed intervenors is the name of Dr. Clark, who
 won the right to appear as intervenor on behalf of the Mi'gmaq nation,
 arguing Mi'gmaq sovereign rights over territory claimed by Quebec.
       Meanwhile in Surrey, BC, the defense case in the Ts'peten
 (Gustafsen Lake) trial continues in the absence of Clark. Clark was
 arrested, tried, convicted and sentenced with great alacrity by the BC
 authorities, who continue to avoid the jurisdictional challenge of Clark's
 impregnable legal arguments. In June 1996, the Upper Canada Law Society
 overturned attempts by the BC legal establishment to disbar him, finding
 that: "The genocide of which Dr. Clark speaks is real...we are sympathetic
 to his assertion that the courts have been unwilling to hear his
 argument." 
       Although thus far denied counsel of choice, Clark's traditionalist
 clients formally adopted his legal arguments yesterday, two binders of
 which were entered by Ts'peten legal team member Manuel Azevedo.
       Clark reportedly continues to work on the upcoming March 11 appeal
 of his 3 month jail sentence, and has been placed on kitchen duty --
 washing pots and pans in the Prince George Regional Correctional Centre
 (PGRCC) institutional kitchen. Concerns for his safety remain in light of
 death threats against him from senior RCMP. These surfaced in the Ts'peten
 trial, when RCMP videotapes were played which had recorded statements
 including: "Kill this Clark and smear the prick and everyone with him."
         Today, the defense case continued to hear testimony from Ernie
 Archie. Yesterday Archie, a local Secwepemc (Shuswap) native, told of
 shots fired directly into the camp by one of Lyle James' cowboys in June
 of 1995.  James, the American "owner" of an approximately half-million
 acre ranch near the Sundancers' camp, also invaded the camp with a party
 of armed ranch hands and threatened to "string up some red niggers," the
 court was told in earlier testimony. 
       News of this shooting, important evidence supporting defendants'
 claims of harassment from the ranch, was not reported by the mainstream
 media. 
 
 SUPPORT WOLVERINE - SUPPORT DR BRUCE CLARK - SUPPORT THE TS'PETEN DEFENDERS
 Sample letters, links to politicians' email and a more comprehensive list
 of addresses can be found on the Settlers In Support of Indigenous
 Sovereignty S.I.S.I.S site: 
         http://kafka.uvic.ca/~vipirg/SISIS/GustLake/letter.html
 Please send a copy of your letters to S.I.S.I.S. (address below)
 >>>Protest letters to<<<
 Ujjal Dosanjh
 BC Attorney General and Minister of Human Rights
 Parliament Buildings
 Victoria, BC  V8V 1X4  Canada
 Phone: (250) 387-1866
 Fax: (250) 387-6411
 email:nlane@galaxy.gov.bc.ca
 
 Prime Minister Jean Chretien
 House of Commons
 Ottawa, Ont.  K1A OA6  Canada
 Phone: (613) 992-4211
 Fax: (613) 941-6900
 Faxing by email:remote-printer.Jean_Chretien@16139416900.iddd.tpc.int
 email:pm@pm.gc.ca
 WWW comments: http://pm.gc.ca/english/pmo/e_corres.htm
 
 Canadian Human Rights Commission 
 email:info@chrc.ca
 
 >>>Letters demanding bail to<<<
 The Administrative Crown Counsel
 14340 57th Ave.
 Surrey, BC  V3X 1B2  Canada
 Fax: (604) 572-2398
 
 >>>Letters of support and solidarity to<<<
 Wolverine "William Jones Ignace"
 Political Prisoner
 Surrey Pre-Trial Centre
 14323 57th Ave.
 Surrey, BC  V3X 1B1  Canada
 
 Dr. Bruce Clark
 Political Prisoner
 PGRCC PO Box 4300
 Prince George, BC   V2L 5J9   Canada 
 
 SUPPORT ORGANIZATIONS
 Ts'peten Defence Committee
 Spokespeople: Splitting the Sky - Phone/Fax: (604) 543-9661
               Bill Lightbown - Phone: (604) 251-4949
 174-1472 Commercial Drive, Vancouver
 Salish Territory, V5L 3X9 Canada
 Phone: (604) 322-7934, Fax: (604) 323-0224
 :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:
      S.I.S.I.S. / Settlers In Support of Indigenous Sovereignty
             PO Box 8673   Victoria, BC   Canada   V8X 3S2
     email: <riwaasa@indiana.edu> or <mg@uvaix.uvic.ca>
     CHECK OUT OUR NEW WEB SITE!
         http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html
 
 --------- "RE: Gustafsen Trial Continues" ---------
 
 Date: Thu, 27 Feb 1997 01:50:07 -0800 (PST)
 From: RKI <riwaasa@indiana.edu>
 Subj: Gustafsen: TRIAL CONTINUES: MEDIA DISAPPEARS
 
 Mailing List:    TRIBALLAW (triballaw@thecity.sfsu.edu)
 
 February 26, 1997                             S.I.S.I.S. BULLETIN
 GUSTAFSEN LAKE TRIAL CONTINUES: MEDIA DISAPPEARS.
       After a flurry of stories surrounding Bruce Clark's arrest, the
 mainstream media have for several days failed to appear at the Ts'peten
 (Gustafsen Lake) trial. A reliable source from one of the major dailies
 leaked that reporters have been instructed to discontinue trial coverage,
 despite explosive testimony since the defense began its case last week. 
      Jurors were shown a videotape on Thursday, February 20, with
 compelling evidence that RCMP faked a highly publicized shooting. Then on
 Monday, February 24, 1997, the court heard testimony that placed Joseph
 (Jo Jo) Ignace in Chase BC on August 18, 1995, the day that he is alleged
 to have fired upon a heavily armed RCMP commando unit creeping around the
 Sundancers camp at dawn, dressed in unmarked camouflage clothing. It is
 believed that the "covert probe" was "compromised" when one of the
 officers accidentally discharged a new and unfamiliar weapon. RCMP phone
 records of anxious inquiries from the camp regarding the suspected "white
 supremacists" show the calls went unanswered. Recordings of the calls
 themselves were apparently destroyed by police. Also destroyed, according
 to RCMP, were records of phone taps on the Ignace home on the Adams Lake
 Reserve, which would have proven that police knew Ignace Jr. was at home,
 miles away from Gustafsen lake, when the "attempted murder" allegedly
 occurred. 
      During the long period of his incarceration Joseph Ignace was
 repeatedly beaten, subjected to long interrogations of many hours, naked
 and without counsel present despite his repeated requests for lawyer Bruce
 Clark. The brutal treatment of Jo Jo eventually led to suicide attempts
 while in custody and deteriorating mental and emotional conditions such
 that he was eventually released on bail. The probable targeting of Jo Jo
 for "special" treatment is thought to have been an attempt to break the
 spirit of his father William Ignace, "Wolverine," who remains in custody
 without bail. The indomitable Shuswap elder continues to assert the
 sovereign rights of his people over their unceded territories. He recently
 turned 65 - in jail.
      Wolverine and several others have been self-defending in this
 trial, waiting for access to their counsel of choice Bruce Clark. Clark
 has been imprisoned on contempt of court charges, and was today denied
 bail. He is scheduled to appeal the contempt decision in mid-March. Funds
 for other Ts'peten Defenders' legal aid lawyers were stopped just as the
 defense was beginning their case after more than 7 months of prosecution. 
 
 Please spread the word - by any means necessary.
 Please tell Canada to pay attention:
 Vancouver Sun  Vancouver Province  (Southam)
 jsteffenhagen@pacpress.southam.ca
 hostmaster@southam.com
 Canadian Broadcasting Corporation
 national@toronto.cbc.ca
 morningnews@halifax.cbc.ca
 Globe and Mail - national newspaper
 Newsroom@GlobeandMail.ca
 Canadian Human Rights Commission
 email:info@chrc.ca
 
 - SUPPORT ORGANIZATIONS -
 Ts'peten Defence Committee
 174-1472 Commercial Drive, Vancouver
 Salish Territory, V5L 3X9 Canada
 Phone: (604) 322-7934, Fax: (604) 323-0224
 Spokespeople: Splitting the Sky - Phone/Fax: (604) 543-9661
               Bill Lightbown - Phone: (604) 251-4949
 Settlers In Support of Indigenous Sovereignty (S.I.S.I.S)
 PO Box 8673
 Victoria, BC  V8X 3S2 Canada
 email:  <riwaasa@indiana.edu> or <mg@uvaix.uvic.ca>
 WWW:http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html
 Canadian Alliance in Solidarity with Native Peoples (CASNP)
 ATTN: Kahn-tineta Horn
 Phone: (416) 972-1573  Fax: (416) 972-6232
 email:casnp@io.org
 :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:
      S.I.S.I.S. / Settlers In Support of Indigenous Sovereignty
             PO Box 8673   Victoria, BC   Canada   V8X 3S2
     email: <riwaasa@indiana.edu> or <mg@uvaix.uvic.ca>
     CHECK OUT OUR NEW WEB SITE!
         http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html
 
 --------- "RE: Hopi Response" ---------
 
 Date: Mon, 3 Mar 1997 18:32:48 -0700 (MST)
 From: cdm@azstarnet.com (CDM)
 Subj: Re: Hotevila denounces self appointed leaders
 
   UUCP email
 
 THIS IS AN ARTICLE FROM THE CURRENT HOPI TUTVENI, OFFICIAL HOPI TRIBAL
 NEWSPAPER.  ANY COMMENTS OR QUESTIONS SHOULD BE SENT TO THEM AT:  P.O. Box
 123, Kykotsmovi, AZ 86039.  THE SENTIMENTS EXPRESSED REFLECT THE VIEWS OF
 THE REPORTER AND HOPI TUTUVENI.
 
 "MASQUERADING AS NAVAJO, WOMAN ADVOCATES ACTIVISM OVER HOPI LAND
                         by Jennifer Joseph
                           Staff Reporter
   Shiny long black hair falls back length while a beautiful girl child
 clings closely.  Her husband, a slim Navajo, stands next to her. Regulars
 at a store and post office in Hotevila Village, this striking couple
 usually can be seen using the pay phone inside the store.  With their
 child, they are conspicuous in the small store on Third Mesa.  Some
 villagers refer to them as the Navajo man with the "pretty Bahana" wife. 
 This family looks harmless as they appear to be reserved and quiet.
   The husband is Navajo, and his wife, Rachel Cox Tso, is Anglo.  He is
 the son of the infamous Mae Tso, a die-hard resister of the so-called
 Navajo and Hopi land dispute.
   Not much is known about her husband, but Rachel is currently
 unofficially "86'd" from the Hopi Reservation for taking part in harassing
 and inciting trouble at Range Unit 526 with a Hopi dismantling crew.  On
 behalf of the resisters, Rachel has been writing propaganda which
 deceives readers into thinking that she is a Navajo woman with a sincere
 plight.  What Rachel forgets to inform people is that she is Anglo, and
 is related to her Navajo husband's family through marriage, and that her
 ancestors' umbilical cords are not in fact buried where she claims they
 have been for generations--in fact, her ancestors are not buried at all
 on the so-called disputed lands.
   The history of the Navajo in these parts are what Hopis and other
 respected historians refer to as "just yesterday"--meaning that the Navajo
 people were not always here, and consequently their claim to the lands
 based on generations are false.
   Through her postings in the local newspapers and along the digital
 information highway, Rachel prompts outsiders into thinking they can help
 out with this problem between the Hopi and Navajo tribes.  Through her
 propaganda, she promotes a war of sorts, by suggesting genocide.
   Her sister-in-law, Lisa Tso, who is also Anglo and married into the
 family, has also been prominent in misleading readers into thinking that
 she, too, is Navajo, simply because of her last name.
   Rachel and Lisa have lived with the Tsos out on the Hopi Range.  Other
 non-Indian supporters also lived with the Tsos.
   At this home site, there are three modern hogans.  One of the hogans was
 stuck by lightning, and was considered a forbidden place, yet family
 members occupied it.  This same hogan was to be dismantled by the family,
 because it was replaced by another hogan.
   Both Lisa and Rachel Tso hang out in and around Flagstaff.  Rachel, in
 her latest release through the Internet, sends out a call for anyone who
 can help her in her cause, their cause.  The following is the article:
   'Ways You Can Help'
   by Rachel Cox Tso
   One of the most effective ways to support the resistance is to
   come up with a project for yourself or your group, find a way
   to fund it or whatever it needs, and get it accomplished.  For
   example, you could hold a benefit concert in your community
   to raise money to supply 150 disposable cameras to resistors,
   or for twenty-five CB radios, or to send four supporters out for
   a month, etc..  This could be an opportunity to raise awareness
   about these issues as well as have some fun.  Then someone
   from your group could come out and deliver the ends of your
   project throughout each resisting community.  This will create
   an understanding and special bond between all parties involved
   as well as guaranteeing that your project accomplished its goals
   Here are some suggestions on how to help.'
 
   It is not known what kind of accountability Rachel and those involved
 have with distributing the funds raised, nor is it known how many
 resisting communities they claim.
   'Reliable and responsible people are needed to come here to
   help with the daily chores, herding sheep, elderly care, etc.
   We need people to witness the harassment we receive.  Often-
   times, just having people around stops it.  We need help on
   a consistent basis, but we especially need people for February
   in order for us to attend the Fairness Hearing.  If you personally
   can't come out, help send someone else out.'
 
   Exactly what type of harassment the resisters claim is not clear. 
 Impounding livestock is not harassment when they are in direct violation
 on the Hopi Ordinances imposed on all who are within Hopi jurisdiction,
 which includes Hopi Partitioned Lands.  In fact, during the recent
 Emergency Relief project, more than 70 separate Navajo families living
 within Hopi jurisdiction received assistance from the Hopi Tribe.
   Also, countless Navajo livestock owners continuously request and receive
 assistance from the Hopi Tribe's Department of Natural Resources Office,
 in regard to water, fencing and keeping those Navajo Partitioned Lands
 livestock out of their areas.
   'We need ways to document harassment.  Video cameras are
   excellent tools.  They are one of our preferred weapons.  They
   not only effectively document, but they work as wonderful
   deterrents.  However, most of us have no access to a video
   camera.  Bring some out here would be a marvelous project
   for someone to take on.  Even broken ones work well for us:  that
   old video camera you have lying around that will cost more to fix
   than to buy a new one, send it out.  The harasser cannot tell
   whether or not it works.  Thus, it would work find as a deterrent.'
 
   Although described as a sort of marvelous project for someone to assume,
 there are real people, both Hopi and Navajo, who could get seriously hurt.
 Rachel openly calls upon supporters to bring along cameras that do not
 work for more deception.
   'Cameras and film, disposable cameras, tape recorders and
   tapes (batteries included) are also great and needed.
 
   Communications equipment.  We need ways to communicate
   with the outside world, as well as with each other.  We live in
   isolated and remote areas.  If an emergency situation arises
   and road blocks are up again, we will have no way to communicate
   with the outside to bring in advocates or witnesses.  We also
   live miles away from out closest neighbors.  It would be beneficial
   if we could easily communicate with them.  Cellular phones, or
   even C.B. radios would help.  So would scanners.
     We live without electricity.  We need a way to provide the
   electrical needed to run these phones and video cameras that
   we are asking for.  Solar panels would be well used, and while
   you're at it, get some for yourself, too.  Getting off the grid and
   not supporting the trans-national economy would also be
   supporting us.
     So you know where your electric power comes from?  If you live
   in the Southwest, it most likely comes from Black Mesa.  Someone
   was displaced or relocated for it, ruins and prayer sites were
   destroyed for it, and cultural genocide is at the root of it.  The need
   for electricity is what is powering the draining of the aquifer for
   the coal slurry line.  Unplug any electrical appliance you do not
   need.  Do not use that electricity if you do not have to.  Conserve,
   conserve, conserve.  Make an impact on the electric companies,
   by unplugging all your electrical appliances.  If not most of the
   time, then for at least one hour a day of prime use time, from
   seven to eight p.m. every evening.  Ask your friends to do it, too;
   start a trend.'
 
   This advice about conserving is one that everyone should heed.  Yes,
 there is no dispute about what the coal companies are doing to precious
 resources of the Southwest.  The Navajos are not the only people
 concerned about this. Traditional Hopi people have spoken against the
 development of these things for generations.  Hopi ruins and prayer sites
 have been destroyed by companies and certain Navajo individuals without
 respect.  Grids crisis cross the Navajo and Hopi reservations just outside
 of Big Mountain.  Currently, both the Navajo and Hopi Tribes are
 negotiating new leases for the right of way with the Southern California
 Edison Power Company.
   'If you do a food and/or clothing drive, please take the time to
   do it well.  A good rule of thumb is:  if you wouldn't give it to a
   close friend or relative, please do not send it to us.  Sewing
   materials and fabric are needed and would be appreciated.  Two
   yards of fabric makes a traditional style shirt, and four to six
   yards makes a traditional style shirt.  Good shoes/boots are
   needed, too.'
 
   By the way...while you're sending me hundreds of dollars worth of
 communication equipment, please do send me some fabric so I can make
 myself a new dress to wear.  How does getting a new dress help out in such
 a situation? People out there are not so poor that they have only the
 bare necessities.  If they were so down and out, why do they drive nice
 four wheeled vehicles in and out of the boonies?  How many supporters
 have already sent these things to them and is everyone receiving a fair
 amount?  Where is the pride that Navajos have as indigenous people? 
 Dogooders such as Rachel have made a once-proud people seem like
 blundering, out of control and helpless down-out people.
   'The typical diet out here is a real meat and potatoes type of diet.
   If you send food, please send basics such as potatoes, flour,
   beans, coffee, baking powder, salt, etc..  Fresh fruits and
   vegetables are terrific!  Please send no dented cans and please
   check the expiration dates.  A good idea along those lines
   would be to send families gift certificates for Bashas, or Safeway
   (a market in our area) to ensure that families get the foods they
   use and need.  Organic and indigenous seeds are always well
   received.'
 
   Please send us potatoes, flour, beans...the basics so that when we go to
 town we can use our food stamps to buy chips, soda, candy and then maybe
 something nutritious.   When you send us the basics, I can use my
 food stamps to barter for liquor down at the local bootlegger or sell my
 stamps for whatever cash I can get.
   Many of those Navajo who live out on the Hopi lands qualify for food
 stamps. How many will report their gift certificates to the Department of
 Economic Services, if they actually get the certificates?  Who is
 checking and making sure that these gifts and donations are being used
 appropriately?  Are they in violation with the policies and regulations
 of services offered by the Department of Economic Services?  Who will be
 responsible?
   'We need wood cutting tools, many of ours have been confiscated
   by the BIA while we were 'illegally cutting wood' to heat out homes
   and for cooking.'
 
   On the Hopi Reservation, one can collect wood for heating or cooking,
 provided they have a permit from the Hopi Tribe on whose lands this law is
 effective.  Not only does this law apply to Hopis, it applies to everyone.
 Many Navajo people have complied with this Hopi law and many Hopis have
 also violated this law.  So to cut wood, especially the often-cut green
 wood, and to do so without a permit, is against the law for which there
 are penalties.
   'Medical supplies are needed  For most of us, going to the
   hospital is at least an hour drive.  Often times we don't have a
   vehicle to make it; so help with ways that we could care for
   any injury ourselves would be appreciated.  Natural, herbal
   and homeopathic medical supplies are also appreciated, but
   since many of these are foreign to us, please enclose
   instructions on how to use them.  Vitamins are also needed.'
 
   The land situation has not made it any harder for those who live out
 there to receive medical attention.  The roads are passable, except for
 when the weather turns wet.  Then there may be some road conditions that
 may prevent their passage temporarily.  For Hopi people who live closer
 to the clinics and hospitals, it is not any easier for them to seek
 medical attention.
   'Veterinary care materials, as well as feed, tack and hay.
   Often we have to pen up our animals for extended amounts
   of time due to a livestock impoundment threat.   Not only is
   this expensive for us, but it can cause problems with our
   animals' digestive systems, etc.'
 
   There should be no fear of their livestock being impounded because they
 should have Hopi livestock permits if they live on Hopi lands.  Hopi
 people are subjected to the same impoundment laws.  They are not being
 singled out. This is just another tactic to get free handouts, which is
 a bad habit with some people.  Couldn't they just ask for prayers,
 instead of reaching their hands?  There comes a time when we all need
 help, but you just do not ask for everything, including the keys to the
 condo and the cute little sports car.
   'I once heard a supporter describe the lifestyle out here as
   'sort of like permanently camping,' referring to our living without
   electricity or running water.  Maybe that description can help you
   in your choice of ways in which you can support.  Other needed
   items are flashlights, batteries, camping equipment, water
   purifiers, tools and building materials.  Office supplies, paper,
   pens, books, art supplies, envelopes, stamps and toys.'
 
   These people are not poor people with absolutely nothing.  Yes, send us
 all that good stuff so that I wouldn't have to spend my General Assistance
 and the income I make from my work on these things.  And, yes, when you
 send me all this stuff, they will change everything and maybe I don't
 have to sign a lease, or take that nice Relocation home, or maybe I would,
 if given the chance.  All this seems like an exciting adventure, one to
 talk about proudly to the grandkids.
   'Another important way in which you can help is to buy arts
   and crafts from resistors.  Many resistors weave beautiful
   rugs and baskets and make jewelry, selling these to the local
   trading posts is a rip off.'
 
   Again, after you send me all the necessities on which to live, you are
 welcome to own this weaving for a mere price.  Yes, with a high
 unemployment rate on both reservations, those who have special interests
 in Native arts should buy direct from the makers, cutting out the middle
 man, directly benefiting the artist.  But the current land situation has
 not made it any harder for these artisans to make a living.
   'Do a school project on the issues surrounding the 'land
   dispute,' the forced relocation, the coal strip mine and the
   slurry line, etc..  then use that to educate your community,
   submit it to your local newspaper, or publish it with a zine.
   Host a discussion group and a letter writing party, get your
   community interested in ways in which they can help, too.'
 
   This problem that the Hopi Tribe faces with those who live on Hopi lands
 is a sad story.  Yes, we should all become educated on the causes and
 effects of coal strip mining and the slurry lines and get our communities
 involved regarding these issues because they affect many not directly
 tied to the so-called land dispute.  But outside interference is not
 recommended, your involvement will have negative repercussions.
   One simple clarification, the Hopi people do not have a dispute about
 land, it is the Navajos who dispute Hopi lands.
   'Write letters to the president and your local Congress people
   and elected officials.  And last, but definitely not least, send us
   prayers.  END.'
 This article was followed by an application for volunteers as follows:
   'Direct Support for Sovereign Dineh Nation:
     Thanks for your willingness to help the Dineh Elders and their
   families in the Black Mesa area.  The important things that people
   are around to witness harassment that people have to endure
   from Tribal and US government agencies.  It is equally important
   for Elders to have physical support since most of the young
   people were forced out and can no longer help their families
   with every day chores.'
 
   It seems they are saying that only the helpless elderly now resist and
 live on the Hopi lands.  The charge that young people are being ousted is
 an outright lie:  they have not left at the threat of force of the Hopi. 
 Many have willingly accepted relocation and some still await their turn
 today. Furthermore, they are not banned from Hopi lands to help out
 their families with everyday chores.
   'Placement with a family will be temporary at first.  If it is agreed
   to by a supporter and family, an extended stay can be arranged.
   We hope this experience will be positive and fruitful.  Until the
   children of HPL are allowed to build homes near their parents,
   it will be a struggle to continue this way of life for those who
   can stay.  Thank you for caring.'
 
   For anyone coming to the Hopi reservation, the reservation is exclusive
 and it generally closed, so extended stays on the Hopi reservation cannot
 be arranged with anyone except the Hopi Tribe.  "Children" will be able
 to build homes next to their parents provided they are on the qualified
 list and provided they sign a lease with the Hopi Tribe.
   Although they want all sorts of people to come to the Hopi Reservation,
 they are not willing to take any responsibility for their safety and
 welfare.  The closing statement reads:
   'I understand that I am taking full personal responsibility for
   my participation in this effort and agree to hold no one other
   than myself responsible for any misadventure that may occur
   at any time.'
 
   There are Navajo people who are tired of outside interference.  There
 are many Hopis who are weary of interference from dogooders.  After all
 the do gooders leave, once tired of their play, guess who is left to deal
 with the after effects?
   For all those who might support this cause, think before you leap, ask
 yourself if your involvement might make things better.  Would it not be
 better if everyone concentrated and put their energies into one place no
 matter where it was?
   Is it not through divine guidance, faith, belief and prayer that hope
 will become reality?
   cdm@azstarnet.com
 
 --------- "RE: Royal Commission 5-2" ---------
 
 Date: Tue, 14 Jan 1997 04:59:00 +0000
 From: don.rayment@uptowne.com (Don Rayment)
 Subj: Royal Commission 5 - 2
 
 Mailing List:    UpTowne Online Services <uptowne@yak.nstn.ns.ca>
                  [Editorial note:  This is a continuing series of a
                   public release of a Royal Commission Report.  Paul
                   Antone<paul_antone@pch.gc.ca> posted it to the
                   UpTowne listserver maintained by Don Rayment.]
 
 Royal Commission on Aboriginal Peoples
 Gathering Strength
 
 Ending the Cycle of Family Violence
   Aboriginal people speaking at our public hearings, especially women,
 were frank about the extent and severe effects of family violence in
 Aboriginal life. They pointed to the need for improved services, but they
 said that the best hope lies in restoration of traditional Aboriginal
 values of respect for women and children and reintegration of women
 into family, community and nation decision making.
   The Canadian Panel on Violence Against Women(1993) stated that
 family violence arises from a fundamental imbalance of power between
 men and women. This is true for Aboriginal people, too, but
 this inequality exists within a greater imbalance of power that between
 Aboriginal and non-Aboriginal society. In these circumstances, the
 loss, humiliation, frustration and anger shared by all Aboriginal
 people can provoke violence in some, as one speaker explained to us:
   The oppressed begin to develop what they call 'cultural self-shame' and
 'cultural self-hate', which results in a lot of frustration and anger. At the
 same time...we begin to adopt our oppressors' values, and in a way, we
 become oppressors ourselves We begin hurting our own people. When
 you talk about things like addiction and family abuse, elder abuse,
 sexual abuse, jealousy, gossip, suicide and all the different forms of
 abuse we seem to be experiencing, it's all based on [oppression].
   Roy Fabian, Executive Director
   Hay River Treatment Centre
   Hay River, Northwest Territories
 
 Family violence among Aboriginal people thus has its own dynamic, and
 public policy must take this into account.
  * Violence and abuse are often part of a pattern of disrupted
    relationships, deadened feelings and weakened cultural rules for
    responsible behaviour, a pattern that can be traced back to
    government interventions.
  * In some cases, a culture of violence has invaded communities.
    Incidents cannot be treated as the isolated problems of particular
    couples or households.
  * Violence in Aboriginal communities is promoted and sustained by
    racist attitudes that perpetuate demeaning stereotypes, especially
    of Aboriginal women.
   No matter where it occurs, family violence is hidden. Women hesitate
 to speak out for fear of triggering more abuse, or because they are
 ashamed and blame themselves for their situation. Aboriginal women
 stay silent for other reasons as well. They may fear further
 victimization by local leaders, mostly male. But they remain reluctant
 to call attention to their troubles for fear of exposing their
 communities to contempt or their families to intervention by outsiders.
   Aboriginal people who asked the Commission to help end the violence
 had clear ideas about how it should be done:
  * Don't stereotype all Aboriginal people as violent make sure that
    interventions are targeted to those at risk.
  * Don't let anyone use cultural difference as an excuse for violence
    hold perpetrators accountable and make sure that the vulnerable
    are protected.
  * Don't imagine that violence can be treated as a stand-alone
    problem root out the social and political injustices, the poverty
    and the racism, that breed violence in all its forms.
 
 These should be the first steps in making change:
  * Aboriginal leaders should take a firm public stand against violence
    and work with their communities to develop zero tolerance
    standards and policies.
  * Aboriginal governments and organizations should assure the full
    and fair representation of women in decision making.
  * Aboriginal governments should support the work Aboriginal
    women are doing to solve health and social problems and
    recognize their expertise in relation to family violence.
   Some Aboriginal people are wary of giving their own governments
 scope to interfere in family life, as Canadian governments have
 done in the past. But there is an undeniable need to protect the
 vulnerable. It is a matter of balance.
 
 The Urgent Need for Whole Health
   The health status of Aboriginal people in Canada today is both a tragedy
 and a crisis. Illness of almost every kind occurs more often among
 Aboriginal people than among other Canadians.
  * Registered Indians (for whom we have the best data) can expect to
    die 7 to 8 years younger than other Canadians. This difference in
    life expectancy has two major causes: a higher rate of death
    among Aboriginal babies (twice the national average), and a
    higher rate of injury and accidental death among Aboriginal
    children, youth and young adults.
  * Chronic and degenerative diseases such as cancer and heart
    disease are affecting more Aboriginal people than they once did.
    Diabetes, with its many complications, is a particularly serious
    problem in some places.
  * Rates of violence and self-destructive behaviour, including
    substance abuse and suicide, are high.
  * Elevated rates of educational failure, unemployment, welfare
    dependency, conflict with the law and incarceration signal major
    imbalances in the life experience and well-being of Aboriginal
    people.
   Twenty-five years of effort by local, provincial and national health
 caregivers have raised Aboriginal health status from the lows to which
 it had sunk by mid-century. Still, the results fall far short of the goal
 of equal health outcomes for all Canadians.
   Aboriginal people urgently need resources to help them reduce infant
 mortality, tuberculosis, diabetes, heart disease and other illnesses. But
 they know that curing diseases of the body alone cannot restore well-
 being. What they are looking for is more fundamental and more
 transformative.
   They are trying to bring balance and vitality to body, mind, emotions
 and spirit as ends in themselves and as preconditions for balance and
 vitality in their societies. In short, they are looking for whole health.
   Historical records and archaeological evidence tell us that many of the
 illnesses prevalent in Europe at the time of first contact were unknown
 or very rare in the Americas. Infectious diseases, from influenza to
 tuberculosis, were passed from the newcomers to Indigenous people,
 with devastating results. Hundreds of thousands sickened and died.
 In Canada, a population estimated at 500,000 at the time of first contact
 had plunged to 102,000 by the time of the 1871 census.
   In the new climate of social responsibility that sparked the growth of
 public services after the Second World War, health authorities began to
 take seriously the need for medical care in Aboriginal communities.
 Today, almost every settlement has at least nursing services available.
 But despite large sums spent on illness care, Aboriginal people
 still experience ill health at unacceptable levels. The
 Commission looked at
  * infant, child and maternal health
  * infectious disease
  * chronic disease
  * disability
  * injury and accident
  * alcohol abuse
  * community health (poverty, physical living conditions,
    environmental hazards)
   In each case, although gains have been made, disadvantage continues. In
 each case, too, the pattern of causality for a specific illness
 includes factors outside the boundaries of ordinary medicine social,
 emotional and economic conditions that in turn lead back to the
 complex, destabilizing and demoralizing legacy of colonialism.
   Obviously, then, more of the same more illness care services will not
 turn the tide. What is needed is a new strategy for Aboriginal health and
 healing.
 
 Two Traditions of Healing Converge
   In recent years, Aboriginal people have shown great energy and
 imagination in tackling health and social problems. They have
 petitioned for more control of local services, and some have met with
 at least partial success. Those with partial control are beginning to
 modify and adapt services to reflect their own values, traditions and
 priorities with good results.
   But Aboriginal people want to make more radical changes in the way
 health and healing are promoted in their communities. Their main
 concerns revolve around four themes:
  * Inequality of health status
   The rate of many illnesses, and the risk of future illness and premature
 death, are significantly higher among Aboriginal people than among
 other Canadians. A further source of inequality favours some
 Aboriginal people over others: federal services and programs are
 available to registered Indians and Inuit, but not to others. But the
 fundamental inequality that puts Aboriginal people at risk for illness is
 income. Poverty and ill health go hand in hand, and Aboriginal people
 are among the poorest in Canada.
  * Interconnectedness
   Aboriginal concepts of health and healing start from the position
 that all the elements of life and living are interdependent. By
 extension, well-being flows from balance and harmony among all
 elements of personal and collective life.
  * Control
   Dependence on the Canadian state has left Aboriginal communities and
 nations without the authority to develop and control health and social
 services. Lack of control over important dimensions of living in itself
 contributes to ill health. Aboriginal people want to exercise their own
 judgement and understanding about what makes people healthy, their
 own skills in solving health and social problems.
  * Culture and traditional healing
   Although Aboriginal people have moved far away from the lifestyles of
 their ancestors, they still see value in the traditions and practices that
 made them unique including medical traditions ranging from herbal
 therapies to forms of psychotherapy. Often, they find that mainstream
 health services do not understand or fully meet their needs. They want
 to re-examine practices that were once suppressed or ridiculed for
 their possible usefulness today.
   The most advanced thinkers in health policy circles today have reached
 some major conclusions about what makes people well. These
 'determinants of health' converge with Aboriginal perspectives on health
 and healing through several key ideas:
  * Health comes from the connectedness of human systems body,
    mind, emotions, spirit not their separate dynamics.
  * Economic factors (employment status, personal and community
    poverty) play a central role in determining health.
  * Personal responsibility for health and wellness is as important as
    professional or external expertise.
  * The health of the environment affects the health of people.
  * Health and well-being in childhood affect lifelong health status.
   These ideas favour a system that places less emphasis on particular
 medical conditions and more emphasis on the underlying social,
 economic and political factors that influence health.
   Health policy must assist in dispelling the legacy of poverty,
 powerlessness and despair in Aboriginal communities. This is the key
 to whole health for Aboriginal people.
 ----------------------------------------------------------------------------
 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: Patrick Kennedy at NCAI" ---------
 
 Date: Mon, 10 Feb 1997 07:30:03 -0800 (PST)
 From: tlingit (William E. Martin)
 Subj: Patrick Kennedy's speech (fwd)
 ------- FORWARD, Original message follows -------
 From BillnNorCa@aol.com Sun Feb  9 23:09:30 1997
 
   UUCP email
 
   Thanks to Bill for Transcribing these critical speeches from the Winter
   NCAI.  The next few issues will include speeches from the following:
   1.  NCAI President Ron Allen
   2.  Senator Daniel Inouye (D-HI)..........<included in issue 05.009>
   3.  Representative Patrick Kennedy (D-RI)
   4.  Secretary of Interior Bruce Babbitt...<included in issue 05.008>
   5.  Senator John McCain (R-AZ)............<included in issue 05.007>
 
 NCAI Winter Session
 Grand Hyatt Washington Washington, DC January 21-24,
 1997 Honorable Patrick Kennedy (D-RI) House of Representatives
 
 Thank you, Ron.
   It's good seeing you again, we just were with each other yesterday as we
 joined the Narrangansett Tribe and First Councilman of that Tribe, Randy
 Noka, and the Tribal Council members of the Narrangansett Tribe for a rally
 on their behalf for the Narrangansett Tribe when it came to last year's
 legislation by one of my colleagues from the Rhode Island delegation, Senator
 Chaffee with respect to cutting the Narrangansett out of the provisions
 of IGRA after the fact.  After the Narrangesett has received Federal
 recognition and has come under IGRA as they should have been.  Last year,
 as you know, under the omnibus Appropriations and Reconciliation Act a
 Chaffee amendment was put in which carved out the exception for the
 Narrangansett Tribe from IGRA.  I spoke to Senator Inouye about this last
 year 2E Because of the process which was a back-door process this bill was
 allowed to be passed because it was tacked on to that budgetary bill.  So
 when I was listening to Senator Inouye make his remarks, I was listening
 very closely when he talked about the new power that the President had, the
 line-item veto, I could not think of a better example or a better first use
 of that line item veto than to have him exercise it in cutting out of any
 future omnibus and reconciliation bill, a provision like the discriminatory
 measure that affected the Narrangansett Tribe in my State of Rhode Island.
 It's an important issue, not only to the Narrangansett in Rhode Island, but
 it's an important issue to any one of you because if any one member of
 Congress can feel as though because politically it's advantageous for them
 to look like they are standing on the side of the State, if you will,
 against the sovereign nation within their respective jurisdiction, then you
 could be sure that others would see that this was done by Senator Chaffee
 and if it could be done to one tribe, if it can be done to the Narrangansett
 in Rhode Island and if they can find an explanation and an excuse, to
 unanimously carve out an exception for one tribe when it comes to IGRA, you
 can bet that it weakens the case for all of you in future court battle and
 future legislative battles that you will face.  That is why my work and
 my colleagues work on behalf of the Narrangansett is something that I would
 like for all of your support on.  I know that Randy Noka and other members
 of the Narrangansett Tribe, and Ron has been terrific, has gotten this
 message out to other Indian Nations and I invite you to join us in getting
 hearings this year from the Congress which we were not able to get last
 year.  I am confident that if a measure like this would go before the
 Committees of jurisdiction, it never would have passed.  So, what is most
 important from the get-go, from my point of view, that I'd like to ask for
 your support on is that we push for hearings on this legislation.  I am
 confident that if we are to do this, we will see a reversal of the
 discriminatory act that was passed last year. I want to move right on to one
 of the questions that was asked on how you educate new members.  One of the
 things that I have been shocked to learn is that there is no organized
 mechanism whereby members of the US Congress who have a common interest in
 Native American relations between our nation and Native American Nations,
 they do not have a mechanism with which to share information in Congress.
 As you know, there are caucuses that revolve around specific issues where
 members can share with one another, common interests. I am confident that we
 can work in the next Congress, and this will be my second request to all of
 you, is that we work together, and I will work with Ron to make sure that we
 can organize effectively a Native American Caucus within the House of
 Representatives within the House side of this Congress. I think this will
 give us an opportunity to take already those members, like Dale Kildee,
 myself, many others who have great concerns with our relationship to Native
 Americans and make sure we can work more effectively in and amongst
 ourselves but also gives us an opportunity to reach out to over three
 hundred members of Congress who don't have Native American Reservations
 within their geographical districts, but because a friend of theirs may ask
 them to be a member of that caucus, they may become a member because there
 is a request, as Senator Inouye has said, from members of your respective
 tribes that they become of the caucus, perhaps they will become a member
 of the caucus and when they are, maybe when we have organizational meetings
 that is centered around specific issues and will want to call meetings
 of the caucus only when there are dire issues that are really significant
 that are facing the collective Congress on the floor of the House that we
 act as a unified caucus when addressing those issues.  I found it
 effective when advocating on behalf of other constituents to join with my
 colleagues with respective caucuses where their issues are important and I
 think the same could be true for Native Americans if we could get together a
 caucus, if you will, a clearing house for issues effecting Native Americans
 and I would invite all of you to join me and Ron in that endeavor and look
 forward to making it easier when presenting important information and
 educating my colleagues for you to do that in a forum that also allows you
 to address several members at the same time.
   Finally, with respect to getting out and learning about the issues that
 affect you and your daily lives, I look forward to joining with my colleague,
 Dale Kildee, next week and going out to several reservations around the
 country, as I embark on my first trip to Native American lands in this
 country and I look forward to doing so myself so that I can become a more
 effective advocate on behalf of Native Americans and understand that when I
 advocate, as I should, on behalf of my constituents, the Narragansett of
 Rhode Island, I can better appreciate where their issues are in concert with
 the issues faced by many tribes in their very same situations all around the
 country.  I just can say that last week, I visited the Narragansett Tribe
 and saw where they just completed a new health care facility for their
 tribal members but it is an on-going battle for them when sorting out the
 sovereignty issue as the number one issue as Senator Inouye properly gave a
 lot of attention to because all the other issues with respect to education,
 the environment, health care, you name it, all come under that one issue
 that is the pinnacle of all issues facing Native Americans, that is
 sovereignty.
   When it comes to working out local issues between the tribe and local
 government or the tribe and state government, or what have you, or the
 the tribe and other federal agencies, it all comes back to sovereignty. 
 In that regard , I was pleased to address yesterday's rallye on the
 grounds of the United States Capitol and speaking about the importance of
 addressing the issue of sovereignty by understanding the history of
 Native American Peoples in our own history in this country.  I was very
 pleased when standing in the back and listening to Senator Inouye, to hear
 him talk about false perceptions of Native Americans as if you're here
 asking for something from us.  I can tell you that it is a common false
 perception that I face when addressing issues of the Narragansett in my
 state of Rhode Island because it's always "why are we giving them special
 rights?"   The reason why that ignorance and discrimination is so prevalent,
 it's because there is so much ignorance of Native American history and in
 our history.  When you think about the "Manifest Destiny" of this country
 and the expansion westward, never in any of the history books do you read
 about the displacement of Native American People.  Never in any of the
 history books do you really come to appreciate the devastating impact of
 what the Native Americans have come to know as "The Trail of Tears".
   Never has that been an adequate part of American history as it should be,
 and it American history that we are talking about, and it is because of
 that ignorance that I think you have to continue to fight "the old fight".
 As I see it, whenever I address any issue, I'm going to start of by
 addressing the fundamental issue and that is, that fact that we share this
 land with other people.  It's not our land, or your land, it's the
 Creator's. If we don't understand respect, that it doesn't belong to
 anyone and it's not one person's right to tell one person how to live on
 that land, then no other issue can be resolved as I see it.  It will all be
 obscured under the legalese of the different legislative give-and-take and
 lawyer talk that can pervade the discussion of any Indian issue that you
 face.
   As I see it, this will be my fundamental job as a new member of Congress,
 and that is to go back over the history of Native American Peoples in our
 country and to share with other members of Congress who haven't had my
 family's proud history of working along side of great leaders of Native
 American Nations as my Uncles have in their service in our government,
 working with government-to-government relationships with Native American
 leaders dating back to the beginning of the struggle for Native Americans
 in the last several decades. Then I think that we'll be able to finally make
 the progress we should make. So, what I'm here to say today, that although
 you'd like to cut out a little bit of Senator Inouye and place them in
 all of my colleagues, you can be sure that there's already a bit of
 Senator Inouye in my feelings about Native American People.
   Thank you.
 
 --------- "RE: Through Indian Eyes" ---------
 
 Date: 17 Feb 97 11:40:45
 From: Vern.Jordan@f0.n509.z88.fidonet.org (Vern Jordan)
 Subj: Through Indian Eyes, 17 Feb 97
 
 Mailing List:    The Moccasin Telegraph <tmtlist@comm-dat.com>
 
 Si yu All,
 
   Some more of the history and stories of the Indian People in my a series
 that are not from the book titled of that name. I have called this series
 by the name for several years, long before I ever heard of the book by that
 name. Very little of what I have posted in any of these series is from that
 book. I had failed to explain that in a recent conversation with some of the
 members of TMT. The information I have collected for this ongoing series is
 from many different sources, some from my thoughts only. This information is
 posted for educational purposes and for the interest it generates to all
 members. Most of all, it is to keep our culture alive and growing rather
 than just let it die with the loss of many of our elders of the past from
 all nations and all cultures.
 
 Thank you for listening.
 
       Important Dates in North Carolina Indian History
  (Compiled by the North Carolina Commission of Indian Affairs)
     ca. 40,000 B.C.E.
         People migrate to North America by way of the Bering Land
         Bridge.
     8000-1000 B.C.E.
         Archaic tradition.
     ca. 1200 B.C.E.
         Southeastern Indians begin growing squash and gourds.
     1000 B.C.E.-A.D. 700
         Woodland tradition.
     ca. 200 B.C.E.
         Southeastern Indians begin cultivating corn.
     A.D. 700-1500
         Mississippi tradition.
     1524
         Italian navigator Giovanni da Verrazzano is the first European
         explorer to visit the Indians of North Carolina.  He lands at Cape
         Fear and the Outer Banks.
     1540
         Hernando de Soto and his expedition visit Indian communities in
         western North Carolina on his march north from Florida.
     1566
         A Spanish expedition led by Juan Pardo visits the Catawba,
         Wateree, and Saxapahaw tribes of Carolina.
     1584
         Sir Walter Raleigh's first expedition visits the Indians of Roanoke
         Island.
     1585
         English colony is established at Roanoke Island under the direc-
         tion of Sir Walter Raleigh.  Colony falls the following year.
     1587
         John White's colony is established on Roanoke Island.
    1590
        Disappearance of John White's colony is discovered.  Henceforth
        this colony is called the "Lost Colony."
    1650
        The beginning of a steady stream of white settlers moves into
        Indian lands along the coastal sounds and rivers of North Caro-
        lina.
    1664
        Clarendon County colony from Barbados is established in the
        Cape Fear region.  Several years of Indian-white conflict ends the
        colony.
    1670
        German physician John Lederer visits the tribes of coastal North
        Carolina.
    1675
        The first Indian "war" in North Carolina erupts between the
        Chowan and white settlers in Virginia.
    1701-1711
        Surveyorjohn Lawson visits the tribes of eastern North Carolina.
        He is killed by the Tuscarora in 171 1.
    1711
        Tuscarora War begins.
    1713
        Tuscarora War ends.  The majority of the defeated Tuscarora seek
        refuge with the Five Nations of the Iroquois in New York State.
    1715
        Peace treaty with remaining North Carolina Tuscarora is signed.
        Tuscarora, Coree, and Machapunga are placed on reservation
        established in Hyde County near Lake Mattamuskeet.  By 1761 the
        reservation has ceased to exist.
    1730
        Cherokee leaders visit London, confer with the king of England,
        and pledge eternal friendship to the British.
    1732
        Lumbee Henry Berry Lowry and James Lowry are granted land on
        the Lowry Swamp east of the Lumber River.
    1738-1739
        Smallpox epidemic ravages Indian population in North Carolina.
    1755
       Proposal to establish an Indian academy in present-day Sampson
       County is approved by the colonial governor.
    1775
       Cherokee cede large tract of land in central and western Kentucky,
       southwestern Virginia, and parts of north and northwestern Ten-
       nessee in the "Henderson Purchase."
    1776
       Cherokee side with the British during the Ai-nerican Revolution.
       The Coharle and Lumbee fight on the side of the Americans.
    1785
       Cherokee sign the Treaty of Hopewell, which delineates the
       boundaries of Cherokee territory.
    1791
       Cherokee sign the Treaty of Holston and are forced by treaty to
       cede 100-mile tract of land in exchange for goods and annuity of
       $1,000 per year.
    1802
       Cherokee National Council is established.
    1808
       Cherokee establish a law code and the "Light Horse Guards" to
       maintain law and order.
    1810
       Cherokee abolish clan revenge as a mechanism for social control.
    1812-1814
       Cherokee fight on side of Americans to put down Tecumseh's
       efforts to drive out whites.
       Several Lumbee serve in American forces during the War of 1812.
    1817
       Cherokee cede land in exchange for land on the Arkansas River,
       and 2,000 Cherokee move west.
    1820
       Cherokee establish Judicial administration and eight districts.
    1821
       Cherokee National Council approves the Cherokee Syllabary in-
       vented by Sequoia between 1809 and 1821.
    1822
       Cherokee National Supreme Court is established.
    1825
        New Cherokee capital is established at New Echota.
    1827
        Cherokee approve a new tribal constitution.
    1828
        First edition of the Cherokee Phoenix, a newspaper printed in
        Cherokee and English, is released.
    1830
        U.S. Congress passes Indian Removal Act.
    1835
        Cherokee Removal Treaty is signed.
    1838-1839
        Cherokee are removed to Oklahoma on the "Trail of Tears."
    1840
        North Carolina General Assembly passes law prohibiting Indians
        from owning or carrying weapons without first obtaining license.
    1848
        Catawba at Cherokee request Bureau of Indian Affairs (BIA) to
        appoint an official to organize their removal to the West.
    1862-1872
        Lumbee Henry Berry Lowry and his triracial band wage "war"
        against the white establishment in Robeson County for injustices
        to Indians.
    1868
        New North Carolina constitution, which restores voting rights to
        Indians, is passed.
    1885
        Indians in Robeson, Richmond, and Sampson counties are recog-
        nized as the "Croatan" by the North Carolina General Assembly.
        Legislation also provides for separate schools for the "Croatan."
    1887
        Croatan Normal School for the Indians of Robeson County is
        established one mile west of Pembroke and is given an appropria-
        tion of $500 by the North Carolina General Assembly.
    1889
        Eastern Band of the Cherokee is incorporated under North Caro-
        lina law.
    1907
          North Carolina General Assembly mandates separate schools for
          the "Croatan Indians and Creoles of Cumberland County."
    1910
          Coharie hold their first recorded community meeting and elect a
          tribal chief.
          Slilloh Indian School is constructed in Sampson County.  Operating
          funds for the school are secured from a monthly fee charged each
          student.  School closes in 1938.
    1911
          North Carolina General Assembly changes name of Croatans to
          "Indians of Robeson County."
          Croatan Normal School is renamed Indian Normal School of
          Robeson County.
          High Plains Indian School for the Indians of Person County is
          established.  School closes in 1962.
          New Bethel Indian School is established for Indians in Sampson
          County.  School closes in 1941.
    1913
          Indians of Robeson County are renamed "Cherokee Indians of
          Robeson County" by the North Carolina General Assembly.
          Indians living in Person County (formerly called "Cubans") are
          officially designated as "Indians of Person County" by the North
          Carolina General Assembly.
    1925
          Cherokee lands are placed in trust status with the federal govern-
          ment.
    1933
          Wide-Awake School for Waccamaw-Siouan is established in Colum-
          bus County.  School closes in 1966.
    1935
          North Carolina General Assembly passes act to provide for the
          preservation of Indian antiquities in North Carolina.  Citizens are
          "urged" to comply. No criminal penalties are set.
    1937
          North Carolina General Assembly empowers governor to set
          aside "some day" as "Indian Day."
    1940
          First college degree is granted at Indian Normal School of Robeson
          County.
   1941
        Name of Indian Normal School of Robeson County is changed by
        General Assembly to "Pembroke State College for Indians."
   1942
        East Carolina Indian School is established in Sampson County to
        serve Indians in seven surrounding counties.  School closes in
        1965.
   1947
        First Indian mayor of town of Pembroke is elected.  Prior to this
        date, the governor of North Carolina appointed the mayors of
        Pembroke, all of whom were non-Indians.
   1950
        Funding of Cherokee Historical Association and first performance
        of outdoor drama Unto These Hills.
   1952
        Hawkeye Indian School for the Indians living in Hoke County is
        established.  School closes in 1968.
   1953
        Lumbee (formerly called Cherokee of Robeson County are recog-
        nized by the state of North Carolina.
   1954
        Les Maxwell School for the Indians of Cumberland County is
        established.  School closes in 1967.
   1956
        "Lumbee Bill" is passed by U.S. Congress. The bill recognizes the
        Lumbee as an Indian tribe but denies them services from the BIA.
   1957
        Halliwa Elementary and Secondary School is established.  School
        closes in 1968.
   1958
        Lumbee successfully thwart attempt by Ku Klux Klan to establish
        itself in Robeson County.
   1965
        Halliwa receive state recognition as an Indian tribe.
   1968
        Lumbee Regional Development Association (LRDA) is chartered
        by the state of North Carolina.
    1969
         Pembroke State College for Indians becomes Pembroke State
         University and part of the University of North Carolina system.
    1970
         East Carolina Tuscarora Indian Association Is established in
         Robeson County.
         Waccamaw-Siouan Development Association (WSDA) is chartered.
         Cherokee Civic Center is completed.
    1971
         Coharie and Waccamaw-Siouan tribes are recognized by the state
         of North Carolina.
         North Carolina Commission of Indian Affairs is established by
         the North Carolina General Assembly.
         First Indian-owned bank in the United States-Lumbee Bank-is
         chartered.
    1973
         Carolina Indian Voice, an Indian-owned newspaper, begins opera-
         tion in Robeson County.
         Cumberland County Association for Indian People (CCAIP) Is
         chartered.
         Henry Ward Oxendine, a Lumbee from Robeson County, becomes
         the first North Carolina-born Indian to serve in the North Caro-
         lina House of Representatives.
    1974
         Halliwa Tribe, Inc., is chartered.
    1975
         Guilford Native American Association (GNAA) and the Coharie
         Inter-Tribal Council are chartered.
         New multi-million dollar Cherokee High School opens.
    1976
         Metrolina Native American Association (MNAA) is chartered.
         The outdoor drama Strike at the Wind, the story of Lumbee
         Henry Berry Lowry, opens in Robeson County.
    1980
         "Indian Heritage Week" is proclaimed by Governor James B.
         Hunt, Jr.
    1981
         Lumbee and Halliwa received membership in the National Con-
         gress of American Indians (NCAI).
         The "Unmarked Human Burial and Human Skeletal Remains
         Protection Act" and the "Archaeological Resources Protection
         Act" are unanimously passed by the North Carolina General
         Assembly.  Criminal penalties are set for violations, and involve-
         ment of Indian communities is mandated in decisions concerning
         treatment, analysis, and disposition of native American remains.
 --------------------------------end----------
 Do hi yi Tsogali.
 Quv (na) Tso da (na)
 vjordan@bmi.net
 The Moccasin Telegraph (Building The Fires)
 http:/www.bmi.net/vjordan/
 
 --------- "RE: Stop Navajo Relocation" ---------
 
 Date: Sun, 2 Mar 1997 14:06:47 -0600 (CST)
 From: Freedom Heart Rising <freedom@prairienet.org>
 Subj: Stop Navajo "relocation":
 
   UUCP email
 
 Hello:  I sometimes wonder if this kind of stuff will ever stop, and I think
 not.  They are constantly doing something to the Indian people.  I think
 that those who are of Native heritage, and those who are not, but truly care
 about what happens to the First Nation's People, need to take _action_ on
 these things, when we can.  This is important.  Truthfully, this just makes
 me really angry.  The Tlsalagi people were forcibly removed from their
 homelands, and went through incredible hardships on the Trail of Tears.  One
 fourth - _one fourth_- of the people died.  One fourth of a Nation of
 people.  Really _think_ about that for a second.   And then they get
 "relocated" to lands that belong to the Indians in the first place - but
 which the white's do not want, because it is such poor land, nothing can
 grow on it.  But then, if they discover there are valuable minerals on the
 land, well, they just move the people again.  Like they are animals, or
 something.  The Indian people are not even given the courtesy of being
 treated like human beings, let alone given any respect.  As I have said time
 and time again - they steal our land, our languages, our children, our
 religions - they take everything they can.  But they cannot take our
 dignity, and they cannot kill our spirits.
   I think this will never end - but I am _sure_ it will not, if we sit
 passively by, and do nothing.  Please email the White House.  Please help.
 And remember Leonard Peltier!
   One of my heroes - and I don't have many - John Trudell, said in the movie
 "Thunderheart":  "Sometimes they have to kill us, because they cannot kill
 our spirits."  The American Indians are a strong and proud people, but I
 would rather not see any more fall, just because they are Indian.  I do not
 want any more of the people martyred and/or murdered - and it happens every
 day, and this is not an exaggeration, I assure you.
   The Indian people cannot be separated from the Earth - from their land.  To
 move a people from their land, is to take a part of their hearts.  They have
 lost enough.  This needs to be stopped.
 Thank you:
 Freedom Heart
 +++++
 Fwd. from Wendy:
 Hello friends!
   What can we do to STOP the forcible  eviction of 250 Navajo Indian families
 off their sacred lands in Big Mtns, Ariz.??
   Historically speaking, let me mention the history lesson.
 Let me give one example.  The story goes like this:
   The Chickahominy Indian Tribes was forced to evict off their
 original Indian reservation lands in the year 1705 in Providence Forge,
 Virginia/ Charles City, Virginia. They were cut off from their ties
 with the land permanently. The tribe was hopelessly divided over many issues.
 One side proposed to assimilate into the English colonial populations
 and the other side steadfastly held on to their traditional ways.
 There were a lot of disagreements within the affected tribe.
   What happened to many Indian tribes along the Potomac River in 18th
 Virginia is NOW happening to the Navajo, Salish, Yankton Sioux tribes
 in the West...The history is repeating itself...
   WHAT CAN WE DO TO STOP THE PEABODY CO. from Pushing the 250 Navajo Indian
 families out of their houses in  Big Mtns, Ariz. on the deadline date:
 March 31, 1997 ????
   I suggest  to you that we send endless e-mails to the whitehouse e-mail
 address:
 
 President@whitehouse.gov"
 Vice.President@whitehouse.gov"
 First.Lady@whitehouse.gov"
 autoresponder@whitehouse.gov"
 publications@whitehouse.gov"
   Send them e-mails all day and night and beyond the deadline March 31.
 send  them e-mails until they get fed up with our resistance. Create
 a mailing list--as mentioned above so you don't have to repeat spelling
 these white house e-mail addresses. Create a mailing list and repeat
 the e-mail all day and night like a wind frenzy! You don't want the
 Navajo families to be homeless and forced to beg on the streets of
 Flagstaff and other border towns for survival. You don't want them
 to be humiliated, do you? You don't want the Navajo Indian children
 to suffer from lowered self-esteem in the white schools, do you??
 Wendy
 
 --------- "RE: NA Reenactors Needed" ---------
 
 Date: Thu, 27 Feb 1997 19:09:51 -0600
 From: barbara hartmann <bhartman@memphisonline.com>
 Subj: Native american reenactors
 
   UUCP email
 
 February 27, 1997
 Dear Gary;
   I am in need of Native Americans Indians for a reenactment that we are
 having in Memphis, TN. at Shelby Farms on July 3,4,5, & 6th of this year. It
 is to be primitive living. Need a working village of native american
 indians, at least 8 to 10 tipis or other housing of their nations. Please
 have anyone contact me at 901-794-5490 for more information.
 The group I has to go to something else, so I'm in a bind. PLEASE HELP if
 you can. Thank you. 
                                   Barbara Hartmann (901) 794-5490
 
 --------- "RE: Poem: Sometimes I Wish" ---------
 
 Date: Fri, 25 Oct 1996 16:39:50 -0700 (PDT)
 From: Larry Kibbey <kibbey@sierra.net>
 Subj: Sometimes I Wish
 
   UUCP email
 
 Written January 6, 1991
 by: Larry Kibby
 
            "SOMETIMES I WISH ...."
 
  Sometimes I wish
  I could love a 
  non-Indian woman.
  Sometimes I wish
  I could live like
  a non-Indian.
  Sometimes I wish
  to be very rich like
  a non-Indian.
  Sometimes I wish...
 
  Sometimes I wish
  for nice home like
  a non-Indian.
  Sometimes I wish
  for a nice car like
  a non-Indian.
  Sometimes I wish
  for a suit and tie like
  a non-Indian.
  Sometimes I wish...
 
  Sometimes I wish
  and wish,
  for things I know
  I can't have,
  for I am of the
  Indian world.
  I only wish to be
  What I am
  and always will be.
  I sometimes wish
  To be only me,
  An Indian!
 
 --------- "RE: Verse: Hawai'ian Book of Days" ---------
 
 Date: 97/02/24        22:48
 From: Debra F. Sanders (dfsanders@genie.geis.com)
 Subj: Verse: Hawai'ian Book of Days
 
   genie email
 
   A HAWAIIAN BOOK OF DAYS, week of March 9-15
 
                              MALAKI
                             (March)
                              (Nana)
                                 9
 On any great journey, be guided by the stars, na hoku.
                                10
 Learn of the world around you, and in the learning, ... find yourself.
                                11
 Honor the memory of your ancestors, your kupuna.
                                12
 Every life is precious; every spirit unique and irreplaceable.
                                13
 A Journey of the spirit is never truly finished -- its paths continually
 unfold before us.
                                14
 A life well spent is like the banyan tree -- anchored to the land by many
 roots.
                                15
 The rain is a blessing of renewal upon the earth.
 
 
                (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, 6 March 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
 
 Couple of personal plugs:
   First, elsewhere in Wotanging Ikche you will find announcements
 about demonstrations in Montana and in Washington DC to protest the
 mass slaughter of hundreds (now over 1000) buffalo in the state of
 Montana.  If you can go support the Native Americans who are trying
 to put a stop to this butchery that's happening to preserve the fortunes
 of rich cattlemen who are fattening their beef for PENNIES on YOUR
 TAX PAID land and denying that food to starving buffalo -- do it.
 If you can't -- pray for those who can.  Pray for those who work to
 stop them.  Send funds to organizations working to stop them.
   Second, Night Owl and I are hosting the Blackjack Mountain Native
 American Festival and Buckskinner's Rendezvous.  We're planning to have a
 LOT of fun, and provide an opportunity for dancers to dance, and a bunch
 of Indian people to hang out together -- and not coincidentally, an
 opportunity to show guests who don't know the first thing about Indian
 culture and people who we are and why the way we choose to live is
 valuable.  We'd love to see a whole gang of our readers there.  It's
 in Tyus, Georgia, April 12-13. Drop an e-mail to evestar@juno com if you'd
 like more info about either helping stop the slaughter of Yellowstone's
 buffalo herd or about the Blackjack Mountain Festival and Rendezvous.
 ----------------------------------------------------------------
 ================================================================
 Date: Tue, 4 Mar 1997 11:30:34 -0600
 From: berryj@okway.okstate.edu (John Berry)
 Subj: (FWD)Wordcraft Circle conferences
 
 Hello to all!
 The following listing is provided for those who might be interested in
 attending a Wordcraft Circle Community Core Educational Conference.  For
 additional information, please contact: wordcraft@sockets.net.
 
 EAST LANSING, MICHIGAN  -  FRIDAY, MARCH 13 & SATURDAY, MARCH 14
 Michigan State University - W. S. (Bill) Penn (Nez Perce/Osage)
 Coordinator
 Presenters:  Beth Brant (Bay of Quinte Mohawk); Lee Francis (Laguna Pueblo);
 Patrick LeBeau; W. S. (Bill) Penn (Nez Perce/Osage); Cheryl Savageau
 (Abenaki); and Craig Womace (Muscogee/Cherokee)
 
 CORPUS CHRISTI, TEXAS - FRIDAY, APRIL 11 & SATURDAY, APRIL 12
 Central Library, La Retama Room - Annette Arkeketa-Rendon
 IOtoe-Missouria)
 Coordinator
 Presenters:  Juanita Pahdopony (Comanche); and  Lee Francis
 
 ITHACA, NEW YORK - SATURDAY, APRIL 19, 1997
 Cornell University - D. L. (Don) Birchfield (Choctaw) Coordinator
 Presenters: D. L. (Don) Birchfield (Choctaw); Daniel F. Littlefield
 (Cherokee); James Bruchac (Abenaki); Robert J. Conley (UKB Cherokee);
 Thomas Jenks (Northern Ute); Lee Francis
 
 COLUMBIA, MISSOURI - FRIDAY, APRIL 25 & SATURDAY, APRIL 26
 University of Missouri Columbia - Kent Blansett, Chair -
 Coordinating Council
 Presenters:  Awiakta (Cherokee/Appalachia); D. L. (Don) Birchfield
 (Choctaw); Robert J. Conley (UKB Cherokee); Lee Francis (Laguna Pueblo);
 Stuart Hoahwah (Comanche/Arapaho); Darlina Mercado (Tohono O'odham);
 Julie Moss (Cherokee); Juanita Pahdopony (Comanche); David Pego (Saginaw
 Chippewa); A. LaVonne Brown Ruoff; Carol Lee Sanchez (Laguna Pueblo); and
 Craig Womack (Muscogee/Cherokee)
 
 Additional conferences will be announced.  For more information about
 Wordcraft Circle of Native Writers & Storytellers, please visit our
 website: http://www.teleport.com/~prentz/wordcraft.html
 ---------------------------------------------------------------
 Date: 4 Mar 1997 02:34:06 -0500
 From: NativeEvents@caraveo.com
 Subj: USA/FL-7th Native American Indian Intertribal Perry Pow-Pow
 
 This NEW event listing has been forwarded to you by the Native
 Events Calendar.  Visit us at http://www.caraveo.com/native/
 Note: The state codes may not be correct for Mexico and Canada listings
 ----------------------------------------------------------------
 7th Native American Indian Intertribal Perry Pow-Pow 03/04/1997
 State: FL    Country: USA     Type: Powwow
 
 The Perry Pow-Pow, will be held at the Forest Capital Park, U.S.
 Hwy. 19 South, Perry Florida.  September 12, 13, 14, 1997.
 There  will be Native American Traditional Dances, Music-Crafts-Food.
 There will be cultural Exhibits.
 Trader participation:  Genuine handcrafted items only.
 For Further Information please contact Chief: Louis Parker & Ruthie
 Mae Parker 904-584-6718; Pow-Pow Coordinator:  Ann Cannon "One who
 Smiles" 904-584-2874.
 MC and Auctioneer Tom Tointight,Sr.  Kiowa-Apache.
 Jerry Ward and The White Pine Singers on Drum
 >From different Nations A South American TIPI Demonstration.
 To highlight the Gala there will be story telling-flute
 playing-Leather goods-Bead Work-Turquoise & Silver Indian
 Crafts-Indian food & Much More.  We would be Honored by any and all
 Visitation.
 ----------------------------------------------------------------
 Date: 3 Mar 1997 18:16:20 -0500
 From: NativeEvents@caraveo.com
 Subj: USA/PA-23rd Annual De-Un-Da-Ga Memorial Day Pow-Wow
 
 23rd Annual De-Un-Da-Ga Memorial Day Pow-Wow  05/23/1997
 State: PA    Country: USA     Type: Powwow
 
 NEW LOCATION!!! Custaloga Town Scout Reservation, Near Meadville, PA.
 Northern Traditional Pow-Wow, Pine Covered Dance Arbor-Craft Contest-
 Tipi Judging-Junior Dance Contest-Crazy Midnight Auction,
 Autioneer:  Hank Houghtaling, Mercer,PA
 Special Event:  Wedding Blessing of Marci Hughes and Steve Waleff
 by Cherie Germer, on Sunday Afternoon
 Dance Sessions:  Saturday and Sunday 1pm to 4pm and 7:30pm to 11pm
 Host Northern Drum:  Eagle Rock Singers, Head Singer:  Mike Bugelski
 Head Dancers:  Scott and Vicki Hugebeck, Cambridge Ohio
 M.C.:  Dan Paul, Vicaville, CA
 Head Veteran Whipman:  Dick Kane, Gowanda, NY
 $5.00 per person camping fee, for the weekend
 TRADERS BY INVITATION ONLY
 Questions Call:  Bob Schwarz, (412) 882-0613
 ----------------------------------------------------------------
 Date: 3 Mar 1997 04:41:10 -0500
 From: NativeEvents@caraveo.com
 Subj: USA/OR-6 Native American events
 
 6 Native American events  05/17/1997
 State: OR    Country: USA     Type: Powwow
 
 Not only do we have a Powwow this weekend, but also the Literature
 Conference.  An Athapaskan Language Conference, The SouthWest Oregon
 Research Project Potlach.
 A presentation of the plans for our new Longhouse, and a Native
 American Art Show. For more information contact the Native American
 Student Union at 541-346-3723 or asuonasu@gladstone.uoregon.edu.
 ----------------------------------------------------------------
 Date: 3 Mar 1997 04:33:43 -0500
 From: NativeEvents@caraveo.com
 Subj: USA/OR-29th Annual Spring Powwow
 
 29th Annual Spring Powwow     05/17/1997
 State: OR    Country: USA     Type: Powwow
 
 This event is being held at the University of Oregon.
 For more information contact us at asuonasu@gladstone.uoregon.edu.
 Or 541-346-3723, Native American Student Union.
 ----------------------------------------------------------------
 Date: 1 Mar 1997 01:55:28 -0500
 From: NativeEvents@caraveo.com
 Subj: USA/NC-Turtle Vision
 
 Turtle Vision                 03/01/1997
 State: NC    Country: USA     Type: Powwow
 
 Native American Spring Powwow/Celebration
 Goldsboro NC National Guard Armory
 March 21,22,23
 $5,000 in Prize Money
 Traditional Arts, Crafts, Food, Music and Storytelling
 For info:  TURTLE VISION
 (910)738-5959 office/fax
 e-mail locha@intrstar.net
 ----------------------------------------------------------------
 Date: Fri, 28 Feb 1997 08:53:45 -0600
 From: berryj@okway.okstate.edu (John Berry)
 Original Sender: Jeff Berg <jsb8@dana.ucc.nau.edu>
 Subject: Northern Arizona University & Coconino High School Spring
 Competition
 >>>>----> >>>>----> >>>>----> >>>>----> >>>>----> >>>>----> >>>>---->
 
 NORTHERN ARIZONA UNIVERSITY & COCONINO HIGH SCHOOL SPRING
 COMPETITION POW-WOW
   March 29 & 30, 1997
   Coconino High School
   Flagstaff, Arizona
   HOST NORTHERN DRUM                      HOST SOUTHERN DRUM
   Shadow Prey  Jeddito, AZ                Southern Medicine
                                           Window Rock, AZ
 HEADSTAFF
   Master of Ceremonies:  Arnold Chee, Steamboat, AZ
   ArenaDirector: Norman Largo, Brimhall, NM
   Head Gourd: Dale Singer, Flagstaff, AZ
   Head Man: Charles Haungooah, Dennehotso, AZ
   Head Woman: Shannonlynn Chester, Flagstaff, AZ
                               SATURDAY
      Gourd Sessions 11 am and 5 pm  Grand Entry  1 and 7 pm
                                SUNDAY
         Gourd Session  11 am            Grand Entry  1 pm
     ALL DRUM GROUPS, DANCERS, ROYALTY, AND THE PUBLIC ARE INVITED
         Admission: Two Day Pass- Adults $8.00  Students $5.00
                One Day Pass- Adults $5.00  Students $3.00
              SENIOR CITIZENS, CHILDREN 6 AND UNDER ARE FREE
          ARTS AND CRAFTS TABLES $50.00 ONE DAY  $75.00 TWO DAYS
                          WOMEN'S FANCY SHAW SPECIAL
  FOR MORE INFORMATION CALL (520)527-8827, OR EMAIL sc9@dana.ucc.nau.edu
  <----<<<< <----<<<< <----<<<< <----<<<< <----<<<< <----<<<< <----<<<<
 ---------------------------------------------------------------------
 Date: Wed, 26 Feb 1997 20:53:04 -0800
 From: amt@teleport.com (Planet Peace)
 Subj: Trudell "Spoken Word" Tour - March `97
 
 Trudell "Spoken Word" West Coast Tour Schedule, March `97
 
   Named "one of the most challenging political performers of our time,"
 Trudell will have opportunity to present his powerful messages in
 two of the oldest oral traditions: poetry and talk.
   Trudell, a Santee Sioux native raised on a reservation, his early
 years were a case of living in America but outside the "American
 Dream." The realities of poverty and racism instilled a heart filled
 contempt for the notions of democracy and equality.
   The following years were spent searching for his place and purpose.
   1969 - the Indians of All Tribes occupation of Alcatraz. Their national
 spokesman and national chairman of A.I.M., American Indian Movement,
 John Trudell remained in the public eye and under constant FBI
 surveillance.
   1979 - Trudell burns the flag at a Washington demonstration citing
 American "injustice and racism and classism" as a desecration of the
 flag and what it stands for.
   Less then 24 hours after, his home was burned to the ground killing
 wife Tina, her mother and their three children. "It was murder, they
 were murdered as an act of war."
   The black period which followed is when Trudell began to find his
 voice as a poet, eventually merging his words with music in Graffiti
 Man, with assistance from Jackson Browne. Bob Dylan proclaimed "AKA
 Graffiti Man is the best album of 1986."
   Trudell`s insights into contemporary and ageless social problems,
 are now gaining a broader audience. His poetic visions of respect
 for life, and peace with earth pose critical examination of world
 environmental issues and human rights; using communication to rise
 above the alienation and isolation inherent in a materialistic society.
   [ For more information regarding John Trudell, please go to his website
 located on Planet Peace http://www.teleport.com/~amt/planetpeace/. ]
   In the Spirit of Friendship,
 Andrea
 Web-Diva, Planet Peace
 ----
 T O U R  S C H E D U L E
 3/06 Thursday;7:30 pm
 Olympia, WA
 The Long House @ Evergreen State College
 Sponsored by:  Native Student Alliance
 
 3/07 Friday;12-1 p.m.
 Tacoma, WA.
 Chief Leishi Indian School
 
 3/07 Friday;7:30 pm
 Portland, OR
 North West Service Center, 1819 NW Everett
 Sponsored by: Anpo, Tygh Conservatory Project
 
 3/08 Saturday;7:30 pm
 Eugene, OR
 Univ. of Oregon, 150 Columbia
 Sponsored by: Native American Student Union
 
 3/09  Sunday;7:30 pm
 Klamath Falls, OR
 Unitarian Church Hall
 Sponsored by: Coalition for Human Rights, Indigenous Community
 
 3/10 Monday;7:30 pm
 Ashland, OR
 SOSC, Britt Ballroom, 1250 Siskyou Blvd
 Sponsored by: Planet Peace Indigenous Community Internet Project,
 Native American Student Union, Headwaters Environmental Center
 
 3/12 Wednesday;7:30 pm
 Garberville, CA
 Mateel Community Center
 Sponsored by:  Round Valley Support Group
 
 3/14 Friday;7:30 pm
 Laytonville, CA
 TBA
 Sponsored by: Round Valley Support Group
 
 3/15 Saturday;7:30 pm
 Mendocino, CA
 TBA
 Sponsored by:  Round Valley Support Group
 
 3/16 Sunday;7:30 pm
 Berkeley, CA
 First Unitarian Church
 Sponsored by: Norma Jean Croy Defense Committee,
 Big Mountain Support Group,  Institute of Global Communications
 --
 Andrea M. Thein                   Indigenous Community Internet Project
 Director, Planet Peace        http://www.teleport.com/~amt/planetpeace/
 -------------------------------------------------------
 Date: Wed, 26 Feb 1997 13:10:04 -0600
 From: berryj@okway.okstate.edu (John Berry)
 Subj: Indian Country Tourism 2000 Agenda (fwd)
 
 Subject: Indian Country Tourism 2000 Agenda (fwd)
   Friends, here is information on a national Indian tourism forum we
 are presenting here in Denver.  We would be grateful if you would
 forward the information as widely as possible on your own e-mail
 distribution lists, bulletin boards, chats, etc.
 
 Thanks...Ben Sherman and Shirley Sneve
 
 Indian Country Tourism 2000
 "A National Forum on Native American Tourism Development"
 March 19-21, 1997
 Executive Tower Inn, Denver, Colorado
 
 Presented by:
   Western American Indian Chamber, Denver, Colorado
   Alliance of Tribal Tourism Advocates, Sioux Falls, South Dakota
 
 Sponsors:
   Cook Inlet Communications (An Alaska Native Corporation)
   US Small Business Administration, Region VIII, Denver, Colorado
 
 CONFERENCE AGENDA
 
 Wednesday, March 19
 
 4:00 - 7:30 pm   Conference Registration
 6:00 - 8:00 pm   Opening Reception and Welcoming
                    Ben Sherman, Western American Indian Chamber
                    Ronald Neiss, Alliance of Tribal Tourism Advocates
                    Tom Redder, US Small Business Administration,
                    Reg. VIII
                  Blessing and Honoring of Guests and Sponsors
                    Oscar Brave Eagle
 Thursday, March 20
 
 7:30 am          Conference Registration
 8:30 - 9:00 am   Blessing, Oscar Brave Eagle
                  Introductions, Ben Sherman, Ronald Neiss, Tom Redder
 9:00 - 10:15 am  Creating Partnerships With State AGencies
                    Lorentino Lalio, Director, New Mexico Indian
                    Tourism Shirley Sneve, Alliance of Tribal Tourism
                    Advocates
 10:15 - 10:30 am Break
 10:30 - 12:00 am Defining Tribal & Community Cultural Values
                    Malcolm Bowekaty, President, A:shiwi A:wan Museum
                  Intellectual/Cultural Property Rights of Tribal People
                    Ava Hamilton, President, Native American Producers
                    Alliance
 12:00 - 1:30 pm  Luncheon
                  National Tourism Objectives of Interior Department
                    John Garamendi, Deputy Secretary of Interior
 Concurrent Sessions
 1:30 - 3:00 pm   Workshop on Developing Tribal Tourism Policies, Codes
                  and Standards
                    Shirley Sneve, Diane Zephier, Myrna Trimble
 1:30 - 3:00 pm   Transportation Issues for Tribes, Scenic Byways
                    Randolph Tobey, Pyramid Lake Paiute Tribe
                    Representative, Nevada State Transportation
 3:00 - 3:30 pm   Break
 Concurrent Sessions
 3:30 - 5:00 pm   Financing the Tourism Enterprise
                    Gerald Sherman, Montana First Interstate BancSystem
                    Particia Barela-Rivera, US Small Business Admin.
 3:30 - 5:00 pm   Telecommunications Networks Making Tourism Work Better
                    Randy Ross, Consultant
                    Gene Abeyta & Michael Gray, ATIIN
                    Alex Looking Elk, Standing Rock
 6:30 - 9:00 pm   Dinner & Entertainment by "Red Tail Chasing Hawks"
                    Calvin Standing Bear & James Torres
 
 Friday, March 21
 
 8:30 - 10:00 am  Blessing, Oscar Brave Eagle
                  Casino & Tourism Development, the Ute Experience
                    Eugene Naranjo, Exec. Dir., Southern Ute Tribe
                    Ernest House, Ute Mountain Ute Tribe
 10:00 - 10:30 am Little Bighorn & Destination Attractions, Pro's & Con's
                    Barbara Sutteer, National Park Service
                  Creating a National Network for Indian Tourism Interests
                    Ronald Neiss, Shirley Sneve, ATTA, Facilitators
 12:00 - 1:30 pm  National Indian Unity
                    Hon. Ben Nighthorse Campbell, US Senator from Colorado
 Concurrent Sessions
 1:30 - 3:00 pm   Education/Training in Tourism & Hospitality
                    Bob O'Halloran, University of Denver
                    Representative from a Tribal College
 1:30 - 3:00 pm   Operating and Marketing the Tourism Enterprise
                    Gail Chehak, Donna Wilkie, Northwest Affiliated Tribes
                    Bernice Notenboom, Moki Treks, Utah
 
 Alternate Speaker
   Veronica Tiller, Author, Discover Indian Reservation USA and Tiller's
     Guide to Indian Country
 
 Conference fee is $150.00.  That includes opening reception, all
 conference sessions, two luncheons, refreshments at breaks, Thursday
 evening meal and entertainment, and conference notebook.  The late fee,
 after March 5, 1997 is $200.00.  On-site registration is allowed for the
 same $200.00.  There are no one-day fees.
 
 The conference will be held at the Executive Tower Inn at 1405 Curtis
 Street in downtown Denver.  Rooms are $60.00 single and $65 double.
 Regular rates are $90+.  Each conference participant is responsible for
 his/her own hotel accomodations.  Call 1(800)525-6651 or (303)571-0300
 local.  Call early to make sure of room availability at these excellent
 rates.  Hotel parking is $3.00 per day.
 
 Exhibit booth space is for sale at $100.00 for a 10' x 10' space.
 We will provide one 8' table and two chairs.  Set-up will start on
 Wednesday afternoon at 4:00 pm.
 
 The 23rd Annual Denver March PowWow is being held March 21-23 at the
 Denver Coliseum.  This continues to be the premier early-year event
 attracting many native from throughout the US and Canada.  For
 information call (303)455-4575.
 
 Please provide the following information for registration:
 
 Name_______________________________ Title_____________________________
 
 Organization__________________________________________________________
 
 Street Address/PO Box_________________________________________________
 
 City_________________________________ State_________ Zip______________
 
 Telephone________________________ Fax_______________________________
 
 Conference Fees...........$150.00    Make check or money order payable
 to:
 Exhibit Fee...............$100.00
 Registration after 3/5/97.$200.00    Western American Indian Chamber
                                      1660 17th Street, Suite 200
                                      Denver, CO 80202
 
 Total Fee enclosed........$________  P.O. Number_________________________
 
 Call, fax or e-mail our office if you have questions:
 
 Ben Sherman, Chairman
 Western American Indian Chamber
 1660 17th Street, Suite 200
 Denver, CO 80202
 Telephone (303)620-9292      Fax (303)534-0221
 e-mail ben.sherman@colorado.edu
   Shirley Sneve, Executive Director
   Alliance of Tribal Tourism Advocates
   P.O Box 549
   Sioux Falls, SD 57101
 Telephone (605)332-8791
 e-mail ATTASD@aol.com
 =====================================================================
 --------------------------------------------------------------------------
 --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--
 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:
 Joe Chasing Horse via Gary Smith, S.I.S.I.S, Gerald Millard,
 South and Meso American Indian Rights Center, Freedom Heart Rising,
 Janet Smith, Larry Kibby, Larry Innes, Debra F. Sanders, Dave Burlingame,
 Paul Antone via Don Rayment, William E. Martin, Vern Jordan, Anne Fallis,
 Michael Sims, Bernadette Chato, Barbara Hartmann, Cynthia M. Dagnal-Myron,
 Joe Don Chipps, Leonard Peltier Defense Committee, Glenn Welker
  -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--
 
   ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~
    ~ Part B of this newsletter has already been distributed
      via the NATIVE-L or NATCHAT mailing lists.
 
 --------- "RE: Conferences and Powwows - online" ---------
 
 Date: Thu, 6 March 97 08:00 -0500
 From: Janet Smith (evestar@juno.com)
 Subj: Upcoming conferences and powwows already posted
       to Mailing Lists NATCHAT or NATIVE-L
 
   UUCP email
 
 Date: 27 Feb 1997 04:19:28 GMT
 From: "Nathan L. Tracy" <ntracy@u.washington.edu>
 Subj: Arvol Looking Horse - Unity Ride '97 (rev)
 Mailing List:    NATIVE-L (native-l@gnosys.svle.ma.us)
 
 19th GENERATION KEEPER OF THE WHITE BUFFALO CALF PIPE
 FOR THE LAKOTA, DAKOTA AND NAKOTA (SIOUX) NATIONS
 
     ARVOL LOOKING HORSE
     On Saturday, March 15th, Arvol Looking Horse will speak about
 "Unity Ride 97", World Peace Prayer Day (June 21st), the Lakota Star
 knowledge, and the Lakota Prophecy.
     ALICE DI MICHELE   Popular Northwest Singer & Songwriter will
 perform.  She has released 5 albums to rave reviews and national
 radio airplay. Alice's songs address the world around us: What is
 beautiful and despicable.  You'll hear tunes about personal
 relationships, spirituality and justice.
    Everyone is Welcome.
    A $5-$20 donation is requested at the door from those who can
 support "Unity Ride 97".  No one will be turned away.
    This event is sponsored by  TATEYAH TOPA
 Co-sponsored by L.R.C.
 For more information call:
 206-722-1910
 E-mail at: Pajuta@aol.com
 EVENT DATE IS MARCH 15th, 7:00 pm
 NIPPON KAN THEATRE
 6th & Washington
 Seattle, WA
 (International District)
 Advance tickets Available at
 Red & Black Books * 322-7323
 432 15th East (Capitol Hill)
 Cost for Advance Tickets $10
 
 --------- "RE: Cowlitz Tribe FedRec" ---------
 
 Date: Thu, 27 Feb 1997 17:51:10 GMT
 From: davidb@spl.lib.wa.us (dAVe burlingame)
 Subj: Cowlitz Tribe FedRec Determination. (fwd)
 
 Mailing List:    NATIVE-L (native-l@gnosys.svle.ma.us)
 
 Questions? Ask, and I'll share what I know...
 
 All My Relations,
 
 dAVe Burlingame
 Cowlitz Indian Tribe
 Cowlitz Indian Peoples Coalition
 Unconquered.
 ===========================================================================
 [Federal Register: February 27, 1997 (Volume 62, Number 39)]
 [Notices]
 [Page 8983-8985]
 > From the Federal Register Online via GPO Access [wais.access.gpo.gov]
 [DOCID:fr27fe97-94]
 -----------------------------------------------------------------------
 DEPARTMENT OF THE INTERIOR
 Proposed Finding for Federal Acknowledgment of the Cowlitz Indian Tribe
 AGENCY: Bureau of Indian Affairs, Interior.
 ACTION: Notice of proposed finding.
 -----------------------------------------------------------------------
   SUMMARY: Pursuant to 25 CFR 83.10(h), notice is hereby given that the
 Assistant Secretary--Indian Affairs (Assistant Secretary) proposes to
 acknowledge that the Cowlitz Indian Tribe, PO Box 2547, 1417 15th
 Avenue No. 5, Longview, WA 98632-8594, exists as an Indian tribe within
 the meaning of Federal law. This notice is based on a determination
 that the tribe satisfies all of the criteria set forth in 25 CFR 83.7
 as modified by 25 CFR 83.8, and, therefore, meets the requirements for
 a government-to-government relationship with the United States.
   DATES: As provided by 25 CFR 83.10(i), any individual or organization
 wishing to challenge the proposed finding may submit arguments and
 evidence to support or rebut the evidence relied upon. This material
 must be submitted within 180 calendar days from the date of publication
 of this notice. As stated in the regulations, 25 CFR 83.10(i),
 interested and informed parties who submit arguments and evidence to
 the Assistant Secretary must also provide copies of their submissions
 to the petitioner.
   ADDRESSES: Comments on the proposed finding and/or request for a copy
 of the report of evidence should be addressed to the Office of the
 Assistant Secretary, 1849 C Street, NW., Washington, DC 20240,
 Attention: Branch of Acknowledgment and Research. Mailstop 4603--MIB.
   FOR FURTHER INFORMATION CONTACT: Holly Reckord, Chief, Branch of
 Acknowledgment and Research, (202) 208-3592.
   SUPPLEMENTARY INFORMATION: This notice is published in the exercise of
 authority delegated by the Secretary of the Interior to the Assistant
 Secretary by 209 DM 8.
   The petitioner consists of descendants of the historical Lower
 Cowlitz Indians and Upper Cowlitz, or Cowlitz Klickitat, Indians of
 southwestern Washington. Its members are descendants specifically of
 the Lower Cowlitz Indians who were represented in 1855 at the Chehalis
 River Treaty negotiations held between several American Indian tribes
 of southwest Washington and Federal officials, and of the Upper Cowlitz
 band which was subsequently amalgamated with the Lower Cowlitz band.
 Although the Lower Cowlitz refused to sign the Chehalis River Treaty,
 their participation in the negotiations constitutes unambiguous Federal
 acknowledgment of the tribe's sovereignty. The petitioner thus meets
 the requirements of Sec. 83.8 as having unambiguous previous Federal
 acknowledgment and has been considered under the modifications of
 Sec. 83.7 that are prescribed by Sec. 83.8. The date of the treaty
 negotiations, March 2, 1855, has been used as the date of latest
 Federal acknowledgment for purposes of this finding to enable the
 petitioner to proceed under the provisions of Sec. 83.8. Because the
 petitioner had already completed documentation of the petition before
 the present regulations became effective, it was not necessary to
 determine if there was a later date of unambiguous Federal
 acknowledgment for purposes of this evaluation under the 1994
 regulations.
   The Federal acknowledgment regulations confirm that it is
 historically valid for tribes to have combined and functioned together
 as a unit. Under the regulations in 25 CFR part 83, tribes which
 combined because of historical circumstances may be acknowledged in so
 far as the group resulting from the amalgamation continued to function
 as a single tribal unit. The petitioner is an example of a group which
 has evolved from linguistically distinct and politically independent
 bands which combined. In reaching this determination, the Assistant
 Secretary--Indian Affairs took fully into account the historical
 circumstances surrounding the petitioner's development and the impact
 of Federal policy in combining the Salish-speaking Lower Cowlitz, the
 metis descendants of the Lower Cowlitz, and the Sahaptin-speaking Upper
 Cowlitz into a single entity for administrative purposes between the
 1860's and the 1920's.
   Since 1855, the Cowlitz Indians have continued to reside in a
 traditionally dispersed residential pattern along the Cowlitz River
 valley. The residential locations of the individual subgroups today
 remain similar to those described by observers in the mid-19th century
 and by BIA Special Agent Charles Roblin's 1919 Schedule of Unenrolled
 Indians in western Washington. The tribal entity as defined by Federal
 policy was identified in BIA documents from the 1860's through the
 1880's, from 1904 through the 1930's, and since 1950. The umbrella
 tribal organization was also regularly identified as an American Indian
 entity by newspaper accounts from the period 1912-1939, and 1950 to the
 present. The component settlements comprising the umbrella tribal
 organization were described by local residents and local historians
 from the 1890's through the 1960's. Additionally, throughout this
 period, county vital records and articles in local newspapers regularly
 described individuals, families, and component settlements as ``of the
 Cowlitz Tribe.'' Therefore, we conclude that the petitioner meets
 criterion 83.7(a) as modified by criterion 83.8(d).
   As a result of the historical circumstances surrounding the
 petitioner's development, the modern Cowlitz Indian Tribe (CIT) is a
 two-level tribal community in which there is comparatively intense
 community within defined subgroups and a looser community encompassing
 the overall membership. It is significant that the modern situation
 does not represent a post-World War II dispersal of a once tightly-knit
 and more closely related group, but the continuation of a long-standing
 historical pattern. The subgroups have interacted in consistent ways
 and similar patterns at least since the formation of the formal Cowlitz
 Tribal Organization in 1912.
     Genealogical relationships within the subgroups remain
 comparatively close: Within each subgroup, today's adults ordinarily
 share a set of grandparents. Within the Cowlitz as a whole, the
 majority of the adult membership shares at least one set of great-
 grandparents. Throughout the late 19th and early 20th centuries large
 proportions of people known as Cowlitz married non-Indians, and
 assimilated into the dominant
 
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 society. However, more than half of those who remained continued until
 the 1920's a pattern of matrimonial endogamy among Upper Cowlitz, Lower
 Cowlitz, and Cowlitz metis, and patterned out-marriages with other
 Indian groups. It is this group who remained who constitute the
 ancestry of today's petitioner.
   The active involvement of individuals in the CIT tribal entity has
 traditionally been, and still is, connected to, and in some cases
 subordinate to, involvement in subgroup activities. There is also
 evidence that some individuals, with either the active or tacit support
 of other family members, became involved in the CIT's Tribal Council
 activities to ensure that the Tribal Council addressed the interests of
 their own subgroup.
   Viewed in the light of the requirement in 83.1 that the criterion
 for community be ``understood in the context of the history, geography,
 culture, and social organization of the group,'' we find that the
 historical development of the Cowlitz Indian Tribe (CIT) has resulted
 in a two-level community structure, in which community is stronger at
 the level of the subgroup and looser, but still extant, at the level of
 the tribe as a whole. The BIA found social interaction indicative of
 community through a combination of evidence of weak but consistent
 interaction among subgroups, and strong interaction within all of the
 subgroups of the Cowlitz Indian Tribe. There is thus sufficient
 evidence of community among all subgroups within the Cowlitz Indian
 Tribe. Thus, we conclude that the petitioner meets criterion 83.7(b) as
 modified by Sec. 83.8(d), which requires a showing that the group
 constitutes a distinct, cohesive community at present.
   As a consequence of the nature of the historical development of the
 Cowlitz entity, the interaction among the Cowlitz subgroups at the
 tribal level is primarily political in nature: the subgroups do not
 have separate formal leadership, while there is communication and
 interaction between members of the different subgroups. People within
 one subgroup know who within another subgroup is an effective political
 contact or communications liaison. The subgroups form a single
 political system, with no signs of considering breaking away, despite
 the presence of conflicts.
   The evidence presented indicated that the Cowlitz Indians have had
 an unbroken sequence of named leadership since the Chehalis River
 Treaty Council in 1855. Leaders came from both the Lower Cowlitz band
 and Upper Cowlitz bands until 1912, and after that from the combined
 Cowlitz Tribal Organization (now CIT). From 1904 through 1934, evidence
 of continuous political leadership includes the smooth shifting of
 leadership from the federally-recognized chieftainship and political
 influence of Atwin Stockum and Captain Peter, to a council of elected
 officers. This organization held meetings attended by a significant
 portion of the voting members of the tribe almost annually from 1912
 through 1939, and from 1950 through the present.
   The Cowlitz Tribal Organization was not exclusively a claims
 organization, although it pursued claims. It did not develop in
 response external events such as the movement to enroll outsiders at
 Quinault or Thomas Bishop's Northwestern Indian Federation. Neither did
 it result from the making of the Roblin Roll by the BIA. Rather, the
 Cowlitz tribe existed prior to these events and the formal Cowlitz
 tribal organization operated independently of these external events. In
 fact, Roblin's 1919 Report showed that the Cowlitz were one of only two
 unenrolled Washington Indian groups whom he identified as a tribe.
 Additionally, for the period from 1912 through 1950, the existence of
 an externally named leadership, along with evidence for the
 continuation of structured political activity and influence un