From gars@netcom.com Tue Apr 1 23:38:57 1997 Date: Tue, 1 Apr 1997 20:24:55 -0800 From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews05.014 _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 05, ISSUE 014 O o o o o O __/_ / ) (___/ / ( (___, 5 April 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, Ind-Net, Insap, & NATIVE-L lists; Settlers In Support of Indigenous Sovereignty; Newsgroups: alt.native,soc.culture.native,sci.environment,ca.environment, alt.org.earth-first,alt.org.sierra-club; 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 Thanks to Don Rayment ,don.rayment@uptowne.com, Wotanging Ikche/ Kanoheda Aniyvwiya is being redistributed via a listserver. If you would like to receive Wotanging Ikche via the listserver, you can send a message to listserv@uptowne.com and include, in the body of your message "sub wotanging.ikche " Thanks to Borries Demeler all _Wotanging_Ikche_ (part a) submissions to AISESnet are archived under AISESnet and can be accessed easily by World Wide Web: 1994: http://bioc02.uthscsa.edu/94_dis.html 1995: http://bioc02.uthscsa.edu/95_dis.html 1996: http://bioc02.uthscsa.edu/96_dis.html This is a searchable index to the AISESnet Discussion mailing list database archive, and the keyword "Wotanging" will retrieve all issues for that year. "What is life? It is the flash of a firefly in the night. It is the breath of a buffalo in the winter time. It is the little shadow which runs across the grass and loses itself in the Sunset." __ Chief Crowfoot, Blackfoot Confederacy +- -- -- -- -- -- -- -- -- -- -- -+ | 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! For as long as the Europeans and their descendants have been here on Turtle Island there has been a determined effort to destroy the People of the First Nations. There has been a continuing process to answer the "Indian Question". When total genocide was abandoned, cultural genocide took its place. Children were ripped from their homes, sent to "Indian Schools" like Carlisle and forced to reject their language, customs and even their names. To this day, records do not exist to help these "lost birds" find their true identities. Throughout this entire ugly legacy one of the favorite tools of the dominant society has been to turn one Nation against another. To their credit this invariably succeeds. Time and time again First Nations help destroy their neighbor. Sadly, the Bureau of Land Management and Bureau of Indian Affairs have enjoyed another successful coup with this tried and true method. Long co-existing neighbors, Hopi and Dine' have been turned against one another, so that Peabody Mining can rape Mother Earth for her mineral veins. The respect and honor each held for the other is now tarnished and has been replaced by disharmony and imbalance. No matter which side was "right" or "wrong" when it is all done both sides have lost, and only greed has won. The selenium in the land will create mining hazards, no doubt. Neither do I doubt who will be given the "opportunity" to do the mining. - Allow me to share my wife's thoughts on this: On Tue, 1 Apr 1997 evestar@juno.com wrote: And who will those miners be? Why, here is the golden opportunity for employment among the Hopi and Dine who will be forcibly driven from the public assistance rolls unless they find jobs. Never mind that those jobs will kill them -- like the Apache people in uranium country -- they are quite expendable. Better yet, this will doubtless be an "equal opportunity" job. Women can take them, too -- and their babies will suffer. This is just perfect for the washichu. They can put a monument to the earliest and most brutal oppressors of the Native people on their Sacred mountain, they can display once more that the Natives are a subject people and that they are helpless in the hands of the occupying people, and their numbers can be reduced by sickness and death until two nations are truly no more. How sad for us all -- for the washichu cannot truly escape this count. They delude themselves that they are more powerful even than the Grandfathers or our Mother. Even more sad, they will wonder "why?" when cities crumble as Mother trembles and sends winds and floods against them. The leaders of this nation will wail with pity for those among their own people cast from their own homes, having lost all, and will never understand that Mother will pity the innocents of their people no more than they pitied the innocents among the Cherokee, the Lakota, the Dine. - And these poignant words From: gastonl@ireseau.com (Gaston Lavoie) I just read several messages from concerned Native people worried about the situation at Big Mountain. Many referred to themselves as "Indians". The native community of Turtle Island is composed of several Nations, all of which have their names and traditions. The term "Indian" was given to the people by a very confused and disoriented group of people hoping that investors from Europe would finance their misdeeds and commercial ventures on Turtle Island. The name has stuck, but does it mean we have to call ourselves "Indians". The most devastating thing that was done to the people of Turtle Island was the residential school program that took the children away from their parents and care givers and literally terrorized them for years and sent them back to their communities. The objective of this program was to teach them about anger, fear, greed and hatred. These feelings are essential if your are to make soldiers out of those children and are passed on to the next generations. That is how the Medicine Wheel was destroyed and replaced with the Wheel of power and suffering. The events at Big Mountain are a direct consequence of this commercial strategy and is controlled by people that know how to manipulate people's anger, fear and greed, the same greed that they put in the children's heart in their residential schools. If any of you reading this message want to know more about this, please check the following WEB page: Building a better world through wisdom and understanding URL: http://www.tdi.net/ishgooda/gaston/gaston.html The time has come to look around to the causes of this confusion if we are to make any progress in finding solutions. The cause of greed is as follows: Before our Spirit comes into our body, it sits in council with the Great Spirit and is shown the life it will have to live. The parents are then chosen and the Spirit enters the body of the unborn child. While our Spirit is in the presence of the Great Spirit, it experiences a love so beautiful that there are no words that can describe it in our reality. When the child is born, our Spirit still remembers that love, that is why newborn babies are so loving. If the love is not given to the newborn child, the child grows up wanting. Eventually the child forget that it is love that he wants and just wants, a wanting that can only be satisfied with love. That is the greed that is destroying the communities and driving the government and the Peabody people. Only love can stop that. East Wind - And these final thoughts from Ofelia Yackeyonny : Subj: Heavy hearts I don't understand why our Indian brothers and sisters must act like the whiteman. I hate to see out great nations act in such a possesive manner. Our battle as Indian people should not be against one another but rather it should be for one another. To hell with who was here first! This land belongs to all our people. We should place respect all of our nations spiritual land and forget this bullshit of "no, it belongs to us" When will these so called tribal leaders put aside their white face and listen to the heartbeat of our mother? I will pray as I have been taught by my great grandmother, grandmother and mother, whatever happens is Creators path. I have only one sad opinion to give: The people whether they be Indian or non-Indian; I hope they are fully aware of how their actions will affect their lives to come. Creator will not allow this type of selfishness to continue much longer. The Fourth World will slowly find it's end. A Lenape from Oklahoma Mike Wicks sends these reminders: In memory; 4.4.1975 Hilda R. Good Buffalo - AIM supporter stabbed to death at Pine Ridge by Goons. No investigation. 4.4.1975 Jancita Eagle Deer - AIM member beaten and run over with automobile. Last seen in the company of provocateur Douglass Durham. No investigation. 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 - Navajo Statement on Deadline - Conferences and Powwows - online - Navajo-Hopi Update - Big Mountain: Statements to U.N. - Messenger from World Council Fire - Comments on SDN Newsletter - Stop Ethnic Cleansing - Hopi Press Release - Mohawk Response to RCAP - Chairman Secakuku Speaks - Stoney Point Trials - Navajo Statement on Land Dispute - Cheyenne and Arapaho Claim Victory - Native America Calling - Sexual Predator Freed - SCC Delgamuukw Appeal - Spirit Bear Threatened by Logging - To Be or Not To Be - Voice Of Many Waters - Poem: Sacred - Verse: Hawaiian Book of Days - Conferences and Powwows - offline --------- "RE: Navajo Statement on Deadline" --------- Date: Thu, 27 Mar 1997 08:07:12 -0800 (PST) From: George Joe Subj: Navajo Statement on Deadline Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) > The following statement was released by Navajo Nation President Albert > Hale on Wednesday March 26, 1997. This statement addresses some concerns > about a deadline for Navajo families to sign an agreement with the Hopi > Tribe that would allow them to remain on lands partitioned to the Hopi > Tribe by congress in 1974. This lease is for 75 years. > Please PASS THIS ON TO OTHERS. _____________________________________________________________________________ NAVAJO NATION NEWS RELEASE March 26, 1997 Contact: Annette Brown - Press Officer (520) 871-7919 George Joe, Navajo-Hopi Land Commission Office (520) 871-7289 THE TRUTH ABOUT THE MARCH 31ST DEADLINE By Albert A. Hale Navajo Nation President Unfortunately, as we near the critical March 31st deadline for Navajo families who live on Hopi Partitioned Lands (HPL) to enter into a 75-year lease with the Hopi Tribe, there are misunderstandings about what will take place. First, I assure you that there will be no evictions taking place on April 1, 1997. The Hopi Tribe and the United States have also assured the individual families that no immediate evictions will be taking place. Instead, the truth is that beginning April 1st, or soon thereafter, the federal relocation office in Flagstaff, Arizona, the Office of Navajo and Hopi Indian Relocation Commission (ONHIR), will begin visiting Navajo families on HPL who have not entered into an Accommodation Agreement with the Hopi Tribe. These families will be given a 90-day notice by ONHIR to choose whether they will voluntarily relocate from HPL or not. At this stage, it may take ONHIR anywhere from one to three months to reach all affected Navajo families on HPL. A particular family's 90-day notice may end at a different date from their neighbor's. At the end of the 90-day period, ONHIR will categorize individuals and families into those who will voluntarily relocate, and those who will not For those individuals and families who agree to voluntarily relocate, they will go through the normal process with ONHIR to receive relocation benefits. By agreeing to voluntarily relocate after the March 31st deadline, these families will still have a choice of where to move and what type of house they want built. On the other hand, for those families and individuals who refuse to relocate away from HPL after the 90-day notice, the Hopi Tribe and US government has indicated that they may have waived all their rights in deciding where to move and what type of house to live in. By law, the US Government and the Hopi Tribe cannot evict a Navajo who is otherwise eligible for relocation benefits until a house is constructed on the New Lands for that person. Therefore, contrary to the misinformation being circulated, no one, I repeat, no one at this time will be evicted on April 1, 1997 or very soon thereafter. If eviction occurs, it will be done according to the process I have outlined here. I am doing everything I can to prevent us from ever having to face evictions. Secondly, I have begun to hear statements that the Navajo Nation Council has not yet agreed to pay the required rental under the Accommodation Agreement. This statement is used to confuse HPL residents at this critical time. The truth is that the Navajo Nation is already required by federal law to pay the Hopi Tribe for Navajo use (homesite, grazing and farming) of HPL. This federal law does not require the consent of the Navajo Nation Council. I repeat, the Navajo Nation Council has already stated that it is a matter of individual choice whether to sign the Accommodation Agreement. I assure every HPL resident that I will maintain my position that the Navajo Nation morally and legally obligated to pay the rent on behalf of HPL residents. My administration will also continue to work on a settlement with the Hopi Tribe as to how this rental can be paid. I call upon all Navajo people to join me and say a prayer for peace, understanding and a return to harmony for those families who are faced with a difficult choice, and who are facing the March 31st deadline. Let us also pray and give thanks for the beautiful sunrise the Holy People will bring on April 1st. May the Holy People continue to bless and guide each and everyone one of us. --------- "RE: Navajo-Hopi Update" --------- Date: Tue, 25 Mar 1997 17:27:01 -0800 (PST) From: George Joe Subj: Navajo-Hopi UPDATE Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) Readers: The following is a statement released by Mr. Lee B. Phillips, esq. regarding the Navajo-Hopi land dispute in northern Arizona. Mr. Phillips is the attorney for Navajo families who filed a class action lawsuit against the United States in 1988. This lawsuit, referred to as Manybeads vs. U.S., asserts that relocation of Navajos is unconstitutional because it violates their First Amendment. Since 1991, Navajo families have been engaged in talks with the Hopi Tribe as a result of court ordered mediations by the 9th Circuit Court of Appeals. The following is his statement which we, the Navajo Nation Office of Navajo-Hopi Land Commission here in Window Rock, Arizona are releasing in his behalf to dispel unfounded rumors and misinformation being circulated out there about evictions of Navajo elders on April 1, 1997. Comments can be sent to: Annette Brown, Navajo Nation Press officer (520) 871-7919. Mr. Phillips' office is in Flagstaff, Arizona. ___________________________________________________________________________ March 18, 1997 STATEMENT OF LEE PHILLIPS, ATTORNEY FOR NAVAJO FAMILIES IN MANYBEADS LAWSUIT, CONCERNING THE RECENT COURT DECISION AND THE MARCH 31, 1997 DEADLINE TO SIGN ACCOMMODATION AGREEMENT WITH THE HOPI TRIBE The Hopi Tribal Council recently rejected requests from the federal district court, Attorney General Janet Reno, Navajo Nation President Albert Hale and attorney, Lee Phillips, who represents the Navajo individuals living on land partitioned to the Hopi Tribe by Congress in 1974, to extend the March 31, 1997 deadline for Navajo families to sign 75 year lease agreements known as Accommodation Agreements. This decision leaves the Navajos with less than 2 weeks to sign the Agreements or face eviction from their ancestral homes by the federal government by the year 2000. The Navajo families have been awaiting a decision from federal judge Earl H. Carroll regarding the fairness of the Agreement and proposed settlement of the Manybeads v. United States lawsuit. On March 17, 1997 Judge Carroll issued an order stating that he would defer his ruling on these issues "until the expiration of the deadline by which eligible Navajos must enter into an Accommodation Agreement." The Court also made clear that the Navajo families have nothing to lose by signing the Agreement because they can do so and still pursue their separate appeal against the federal government in the Manybeads case. I strongly urge the Navajo families who reside on Hopi Partitioned Lands, to sign the "Accommodation Agreement" with the Hopi Tribe prior to the March 31, 1997 signing deadline. I recommend this because families lose nothing by signing and by signing can continue our appeal of the Manybeads lawsuit while remaining legally on the disputed land, free from a twenty (20) year old Court ordered freeze on home construction and repair, with new increased grazing rights and a commitment from the federal government and Hopi Tribe to treat the Navajos fairly and to recognize and respect Navajo culture and religion. The only legal alternative is to not sign and to then agree to voluntary relocation or involuntary eviction by the year 2000. People gain nothing by choosing this option. If a family signs the Agreement with the Hopi Tribe the receive the legal right to remain on HPL, to live their traditional lifestyle and to exercise their religious rights, which have finally been recognized by the Agreement. The 20 year old ban on Navajo home construction/repair on the HPL will end and the family will receive new increased grazing privileges. In addition, family members who have been away from the HPL for work, school or military service can sign the Agreement and return to the homesite to live with their family. Finally, further negotiations on unresolved issues will continue, but only, with the Navajo families who have signed the Agreement. The families who refuse to sign by the March 31, 1997 deadline will be left out of this future process. Instead, the families who do not sign will be contacted by the federal Office of Navajo Hopi Indian Relocation beginning in April, 1997. The families will be given 90 days to decide if they wish to voluntarily relocate from the HPL. The families who refuse to voluntarily relocate will be referred to the Department of Justice and the Bureau of Indian Affairs for possible eviction. It is very important for everyone to realize that there will be no large scale eviction effort any time in the immediate future. Rumors that evictions will begin April 1, 1997 are false. Under the current federal law, after the deadline, the federal government must: 1) contact the families that do not sign and inform them of their right to voluntarily relocate, if they are eligible for relocation benefits; 2) give the family 90 days to decide if they wish to voluntarily relocate; 3) notify the U.S. Department of Justice and Department of Interior of the names of the families/individuals who have not signed the Accommodation Agreement and who have not agreed to voluntarily relocate; 4) construct relocation housing for both the people who are voluntarily relocating and for the people who refuse to relocate; and 5) Relocate or evict the people by February 1, 2000. --------- "RE: Messenger from World Council Fire" --------- Date: Sat, 29 Mar 1997 15:24:35 -0500 From: "S.I.S.I.S." Subj: letter from Harvey Whitehawk, Messenger from World Council Fire Mailing List: IND-NET Greetings, The following letter will be posted on the SISIS site today, at http://kafka.uvic.ca/~vipirg/SISIS/Clark/whitehawk.html It is released by S.I.S.I.S. and on the site with permission. Joshua :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: LETTER FROM HARVEY WHITEHAWK, MESSENGER FROM WORLD COUNCIL FIRE Re: Support for Bruce Clark >From the Western Door March 19, 1997 To the Passamaquoddy Nation I am Harvey Whitehawk, Thunderbird is my Indian name. My lineage draws me down to the Adowa of the Algonquin Nation, although I was born in Saskatchewan. My responsibility now is as a Messenger from the World Council Fire, Cross Village Michigan. The duties of the Messenger in regards to the prophecies of the past and the future lead me to believe that the future of our People (the Redmen) is as an arrow in a critical situation: our right to exist on the soil of Turtle Island is being questioned by the newcomer governments. My brother Bruce Clark is very instrumental in voicing the wisdom of the Redmen in regards to the first law of the land that we had in place prior to the newcomers' arrival. That is, to my belief to this point in time of the Redmen's history, that we are coming to a close, an end, of this era, and embarking on a new beginning known as the Fifth World Illumination. It is common knowledge that the civilized world is not aware of the approach of this time (people fell asleep). Through the visions and the prophecy, the Redmen's duty in enhancing their covenants and the Great Law of Peace is to bring that light into a reality. Remaining connected with the peaceful movement of our people as we bring enlightenment of the truth to the world is a critical part of the path. The Truth will come forward from the West to the East and, according to the prophecies, the Light will come from the East. We are now in the process of preparing ourselves for that time. For the last week and a half, my brother Bruce has testified at the trial of his clients and my brothers, the Gustafsen Lake defenders. His testimony is bringing our point of law (first law) forward for the record. All levels of newcomer governments and their courts are doing everything in their power to break the man, our voice, spiritually, mentally, emotionally and physically because they cannot break our law. He is testifying wearing the red suit of a prisoner because he refused to abandon our right to bring forward our law and was imprisoned for that stand, like so many of our brothers in the past. I've made myself available to the proceedings of the court. It is clearly evident that the courts are doing everything within their power to suppress the truth. Therefore making brother Bruce a target to quash the truth he presents means that they are not allowing the Redmen to exist on the soil of Turtle Island. We must at all costs remain connected to the soil and uphold the Great Law of Peace. On March 17th and 18th, 1997, I attended court and heard brother Bruce's testimony on those days. He begins speaking in the morning and picks up the exact thread of the truth he is telling even after breaks and interruptions intended to distract his path. The jury is listening and learning. His testimony regards our defence, the defence of all Redmen, and what the Redmen are doing sets a precedent for the rest of the world to follow. His testimony reflects and explains our invitation to everyone to come into alliance with the Great Law of Peace, as well as alliance with the universe. >From my understanding of the judge's point of view, he continues to harass brother Bruce as he makes these points of law for the record. I sense great fear has come over the newcomers, and Bruce has become the target of that fear. Bruce is a very patient man. We see how ridiculous that judge is in performing his duty by trying to disallow Bruce bringing forth our points of law for the record, which is all we need do at this point in time. And we see how Bruce remains true to his path of making sure that our law is put on that record so that others may read and understand. It is imperative that our brother Bruce receive all the support that he can get. Your spiritual support through your prayers and your on-going financial support are critical to make sure that our message and our law is put forward and our issue is kept going. While brother Bruce is in jail, both he and his wife Margaret are still working full time: early in the morning Bruce telephones to her to dictate the letters and court documents that are needed on all of the various fronts for the same message. While he testifies, she goes to a local law office and drafts the documents and collates the materials needed, and then every evening she is allowed a "legal" status visit at the jail when Bruce can go over the work of the day and give further directions. If the newcomers have tried to silence the messenger by putting brother Bruce in jail, it hasn't worked. Although brother Bruce feels all of the pressures against him personally and against his family (the car where Margaret is staying was blown up very early one morning), it would be my point of view that this man is a strong brother in the beliefs of the Redmen as the enhancer of the Medicine Wheel of Life. In reality, in the overall picture, he is in defense of our right to exist. As we open the door for all the peoples, we are offering the choice of coming through the Eastern Door and acknowledging the Great Law of Peace. It is critical that the peoples obtain this knowledge as it was hidden away by the newcomers. I appreciate your support in regards to my brother Bruce. If all Redmen would ally themselves with this truth (Great Law), speaking the same language and of the same understanding, it is necessary that this is done for all our peoples to survive. Some of the people who are awake are making a stance on this issue. I have been told that you are one of those people. It is important that we connect ourselves to one another as a call of true unity and equality, and life for eternity. The new world order must be brought to its knees and come back to the time of the Great Law of Peace and the unconditional surrender that they had once agreed to and the Redmen, both male and female, witnessed by putting their mark on that surrender to the Great Law of Peace. It is my understanding that pockets of Redmen throughout the land are gearing up to make the same stance. As I cross the land going to the council fires, I know the spirit of alignment is taking hold. It is crucial that the alignment takes place on a spiritual level. That alignment will generate a spirit of good will to the remaining races of the world who will be invited into the circle. Each council (tribe) holds a piece of the greater picture. In order for the peoples to see the greater picture, these pieces have to come into alignment. We would welcome your voice to visit a gathering which is being held in Winnipeg, Manitoba. Peoples from all four directions will be gathering at that place August 25th. For more information get in contact with Eddie Benton of the Three Fires Society. If you wish to contact me personally, I can be reached for now through 604-543-9661. My personal references, please contact them for confirmation, are: Eddie Benton, Three Council Fires, at 715-634-2545 Les Jewel, Headman, World Council Fire, at 810-778-1680 Roland Petosky, Elder, World Council Fire, at 616-537-4556. Jonathan Rhinehart at 517-699-4637 (home) or 517-887-1700 (work) has a copy of the video tape made shortly after the Sundance at Gustafsen Lake and immediately before the newcomer government's police siege of the 18 defenders within the camp(mounting the largest ground force by Canada since the Korean war, using UN tanks and internationally prohibited dumdum bullets shot at head height (the police have since clear-cut the trees in the encampment which wore the proof of their intention to kill our brothers). "Bros. & sisters" "Harvey Whitehawk" :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: Donations can be sent to the "Gustafsen Lake Defence Fund" at 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 P.O. Box 8673, Victoria, "B.C." "Canada" V8X 3S2 ==>>NEW EMAIL : WWW: http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html SOVERNET-L is a news-only listserv concerned with indigenous sovereigntist struggles around the world. To subscribe, send "subscribe sovernet-l" in the body of an email message to For more information on sovernet-l, contact S.I.S.I.S. --------- "RE: Stop Ethnic Cleansing" --------- Date: Sat, 29 Mar 1997 05:41:10 GMT From: for7gen@idiom.com (Walter Epp) Subj: Stop the biggest ethnic cleansing in USA in 130 years Newsgroups: alt.native,soc.culture.native,sci.environment, ca.environment,alt.org.earth-first,alt.org.sierra-club The native people at Big Mountain are facing an escalating threat of forced removal from their homeland. Support the right of traditional Dine/Navajo people to practice their religion and way of life, and defend their home from destruction by strip-mining conglomerates. If government plans are not stopped, it would be the biggest forced removal of Indian people since the Trail of Tears of 1838 and the Long Walk of 1864, in which hundreds died. The only hope is if they get enough support from people across the country like you and me. Spread the word. Rallies are happening across the country on March 31. In San Francisco, it's at Union Square at 11:30AM. Prayers and vigils are also being planned starting at dawn. While the deadline has been set for April 1, it is critical that pressure also be sustained after that time, so the authorities can't just lay low for a little while and then use force when the public isn't paying attention. To get involved, call: Sovereign Dineh Nation - Dineh Alliance: phone/fax 505-371-5551; www.primenet.com/~sdn/ sdn@primenet.com POB 2889, Window Rock AZ 86515 Seeds of Peace: 520-774-3645; POB 31076, Flagstaff AZ 86003 SF Bay Area Big Mountain Coalition: 415-339-8332, 415-332-5800x324, POB 12924, Berkeley CA 94712 Ecumenical Peace Institute/Clergy & Laity Concerned: 510-548-4141, PO Box 9334, Berkeley, CA 94709 Media Island International: phone/fax 360-352-8526, email mii@olywa.net, POB 7204, Olympia WA 98507 People are needed to witness on the land, to send material aid, to get the message out to the public, to the media, to the authorities, etc. Nonviolent assistance, from prayer to civil disobedience and everything in between. Call CNN 404-827-1700, ask for Public Information, ask that they send a crew and beam the story up on satellite so local stations across the country and around the world can see. Call, write, fax, email other networks, local TV & radio stations, and newspapers, ask them to cover it, let them know it's important. Key government players that need to hear from us are: Chairman Ferrell Secakuku, The Hopi Tribe, POB 123, Kykotsmovi AZ 86039; 520-734-9497, fax 520-734-6665 Ada Deer, Assistant Secretary, Bureau of Indian Affairs 1849 C St NW, Washington DC 20240; 202-208-7163, fax 202-208-6334 Senator Ben Nighthorse-Campbell, Chairman, Committee on Indian Affairs 380 Senate Russell Office Building, Washington DC 20510; 202-224-5852 Senator Daniel Inouye, Ranking Minority Member, Committee on Indian Affairs 722 Senate Harte Office Building, Washington, DC 20510 Congressman George Miller 2205 Rayburn House Office Building, Washington DC 20515 Congressman Elton Gallegly, Chairman, Subcommittee on Native American Affairs 2441 Roybol House Office Building, Washington DC 20515 President Bill Clinton 1600 Pennsylvania Ave. N.W., Washington, DC 20500 202-456-1414, fax 202-456-2461, email president@whitehouse.gov your representative U. S. House of Representatives, Washington, DC 20515 800-768-2221 http://www.house.gov/ your senators U. S. Senate, Washington, DC 20510 800-768-2221 Points to make: No more forced removal from the Joint Use Area. No more confiscation of livestock and water. No more prohibitions on home repair & construction. Refugees should have the right to return to their homes on former Hopi Partition Lands. The government should compensate the people whose lives have been damaged. Walter Epp for7gen@idiom.com 4432 Telegraph #51, Oakland CA 94609 USA --------- "RE: Mohawk Response to RCAP" --------- Date: 30 Mar 1997 18:23:55 -0000 From: Ishgooda Subj: Mohawk Response to the Royal Commission on Aboriginal Peoples The following report is in response to questions asked by many of you concerning the original report tabled in Canada which precipitates the scheduled day of protest. Thank you Rachel for this information. Ish ------- FORWARD, Original message follows ------- This statement was passed in Council at Kahnawake Mohawk Territory December 18, 1996 Iowennakon ***************************************************** * Mohawk Nation Office - Kahnawake Branch * * http://www.axess.com/users/mnation/ * ***************************************************** Statement Concerning The Report of the Royal Commission on Aboriginal Peoples We are Kanienkehaka Peoples, occupying the Kahnawake Territory and part of the Kanie held throughout our long history with Great Britain (and with Canada as one of its Dominions). (Please see Statement Attached) Any effort to include or subjugate our people under the renegotiation process is a direct violation of our inherent right to self-determination under international law, for which we hold Canada responsible within the world community. We will resist any attempts to force jurisdiction of a new Royal Proclamation or new treaties upon us with all the means at our disposal. --- Statement Concerning The Report of the Royal Commission on Aboriginal Peoples We are Kanienkehaka Peoples, occupying the Kahnawake Territory and part of the Kanienkehaka Nation of the Haudenosaunee Iroquois Confederacy. We are not Native peoples as defined in the Canadian Constitution, but a Nation. Neither are we Canadian citizens but Kanienkehaka. At this time we must remind Canada of the long-standing commitments made to the Haudenosaunee People over several centuries, exemplified in treaties established with first the Dutch, French, and then English. These agreements are symbolized by the Two Row Wampum and the Silver Covenant Chain, and are recognized as international law. We see that the three main recommendations contained within the Report of the Royal Commission on Aboriginal Peoples are yet another attempt by the Canadian Government to ignore these established treaties. They are: (1) to dissolve the Royal Proclamation of 1763 enacted by Great Britain which affirmed Aboriginal nationhood, sovereignty and ownership of land in North America, and to replace it with new treaties established under Canadian laws and jurisdiction with the Aboriginal nations; (2) to set up a United States model of "nations within a nation" rather than affirm internationally recognized separate nations; (3) establish an aboriginal order of government based on existing structures implemented by the Indian Act system, which will place control of limited resources into the hands of a few individuals, augmenting the inequality that already exists. We remind Canada of the principles of the Two Row Wampum and the Silver Covenant Chain. The "Gus-Wen-Tah" or Two Row Wampum, defines how the two peoples relate to each other and coexist. The two rows symbolize the 'river of life.' The Haudenosaunee and the European nations would travel in two vessels side by side in parallel paths which would never cross or meet. Each nation ways and knowledge of the respective nations, with neither imposing their ways on the other. The fundamental principles of the Two Row Wampum became the basis for the agreements made between the Haudenosaunee and the Dutch in 1645; with the French in 1701; and with the English in 1763. Another symbol of this relationship is the Covenant Chain, pure, strong and untarnished, which binds nations together without causing them to lose their individual characters, or their independence. Those who 'took hold' of this chain were responsible for keeping the relationship bright and to prevent it from breaking. The Covenant Chain binds the Haudenosaunee People and the European colonial powers in a relationship of friendship and mutual coexistence as separate independent nations. Since the formation of the Six Nations Iroquois Confederacy, before the Europeans came to North America, the member nations - Mohawk, Oneida, Onondaga, Cayuga, Seneca, and Tuscarora, have functioned as a single Confederacy with regards to all matters of national importance. Each nation has maintained its own government, or council fire, and each community within each nation has its own council fire. Since contact, relations between the Haudenosaunee and Europeans have been the responsibility of the Haudenosaunee as a Confederacy. The Haudenosaunee has carried on formal diplomatic and trade relations with Great Britain, France, the Netherlands, and other nations for more than 250 years before the colony of Canada was created. Sovereignty of the Confederacy was affirmed with the enactment of the Royal Proclamation of 1763. The Haudenosaunee and all of its allied nations have continued to exist and function as governments up to the present time. The nations, communities and people that make up the Haudenosaunee are still living in our original territory. Any change to treaties, specifically the treaties of peace and the Two Row Wampum Treaty, requires the consent of both parties, the Haudenosaunee Confederacy representing the Kanienkehaka Nation and the Crown represented by the Canadian Government. The Canadian Government is a third party and has no legal jurisdiction to initiate any changes. Canada has merely been entrusted to fulfill the responsibilities of these Treaties and , therefore cannot initiate, alter or abrogate in part or whole any of these Treaties. The Kanienkehaka has observed the confusion that is evident among the Canadian People and the Canadian Government, over the issues of sovereignty, government and nationhood with regards to Aboriginal peoples. The Haudenosaunee Confederacy is sovereign in the international community, not within the Canadian (or American) context, therefore we can never be a nation within a nation as proposed by the Royal Commission. Also, there is no need for an aboriginal order of government, the Haudenosaunee Confederacy already is an established government. The Haudenosaunee have been, and continue to be firmly resolved not to allow themselves, or their nations, to be involved in any process of renegotiation or implementation of new treaties. Therefore any new Royal Proclamation or treaties will have no jurisdictional authority within our territories or over our peoples. Again, we remind Canada that this is not a new position, but is one we have Passed in Council Kahnawake Mohawk Territory December 18, 1996 __________________________ Turtle Clan __________________________ Wolf Clan __________________________ Bear Clan symbolized by the Two --------- "RE: Stoney Point Trials" --------- Date: Sat Mar 29 23:17:05 1997 From: Settlers in Support of Indigenous Sovereignty Subj: Stoney Point Trials, March 28, 1997- Mainstream News (fwd) Mailing List: Insap Indian leader's words draw tears in court 'Broken heart over battle at Ipperwash,' he tells youth's trial Toronto Star, Friday March 28, 1997 By Peter Edwards, Staff Reporter SARNIA- An Indian leader says he was trying to get women, children and elders out of Ipperwash Provincial Park the night he was severely beaten by members of the Ontario Provincial Police riot squad. "I realized something was going wrong," Bernard (Slippery) George, a band councillor from Kettle Point, testified in youth court before Judge Alexander Graham. His comments come at the trial of an 18-year-old charged with assaulting police- by driving a school bus at them- and dangerous driving on September 6, 1995, when Indian activist Anthony (Dudley) George was shot dead by the OPP. The youth, who was 16 at the time, cannot be identified because of the Young Offenders Act. Several people in the court began to cry as George told crown attorney Henry Van Drunen about waking up in hospital the next morning with stitches on his face and the back of his head and looking in a mirror. "First of all, I seen a broken heart," George said. "Not my heart, but my people. Then I seen swollen black eyes, a swollen lip, swollen arms." George testified he was not one of the group of Indians who had occupied the park at the end of the tourist season. He said he was alarmed by a buildup of police in the area that night, and went to the park to warn the Indians- including his sister and 9-year-old nephew- that he worried things might get violent. He said he was particularly worried about the safety of a large number of women, children and seniors inside the park that night. He testified he found police in riot gear marching toward a group of Indians, and tried to talk them into settling things peacefully. "I told them that our grandparents... are buried here on these lands," he said under questioning from defence lawyer Jeffry House. "... They were standing there, banging their shields with their batons." Suddenly, the police attacked he said. "I felt them kick me in the head," George testified. "I told them that I gave up. I told twice that I quit and I give up but they still kept kicking me... I got kicked in the face. I got kicked in the stomach, I got kicked in the groin." One of the approximately eight officers hitting him called him a "savage," George said. He testified he considered the youth on trial a "brother," even thought they live in different communities. The youth has testified that he drove the bus out of the park to try rescue George from the beating. "First Nations people have a bond which other people will take a long time to understand," George testified. He said he never shouted abuse or threw things at police, and only raised a stick to protect himself when rushed by police. Last July, George was acquitted of charges of assault and mischief arising from the confrontation. "I felt I had a right to be there, in a public parking lot," George told Van Drunen. "... If you were there, your heart would have been broken also, sir." Dr. Alison Marr of Strathroy testified she treated George for 28 cuts, bruises and areas of soreness and that he was in the hospital for three days. "My opinion would be that there was blunt trauma to most of these areas," Marr testified. The trial was about to conclude yesterday, but defence lawyer House said he needs time to study the implications of a report published yesterday. It was based on a previously secret document prepared by a provincial government committee that held a three hour meeting on the Ipperwash situation on Sept. 5, 1995. The document, obtained by Southam News under the Freedom of Information Act, states: "The province will take steps to remove the occupiers ASAP." OPP officers have testified that they were under strict orders not to attempt to remove the Indians from the park. The case will continue May 6. Anti-Racist Action (Toronto) P.O. Box 291 Station B Toronto, ON M5T 2T2 by phone: (416) 631-8835 web-site: http://www.web.net/~ara In Toronto, tune into to "Radio Antifa", every other Monday night on CKLN 88.1 FM, the radio show that has the Heritage Front fuming! :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: S.I.S.I.S. Settlers In Support of Indigenous Sovereignty P.O. Box 8673, Victoria, "B.C." "Canada" V8X 3S2 Email: WWW: http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html SOVERNET-L is a news-only listserv concerned with indigenous sovereigntist struggles around the world. To subscribe, send "subscribe sovernet-l" in the body of an email message to For more information on sovernet-l, contact S.I.S.I.S. --------- "RE: Cheyenne and Arapaho Claim Victory" --------- Date: Wed, 26 Mar 1997 06:04:00 -0700 (MST) From: cmilda@goodnet.com Subj: Fwd: CHEYENNE AND ARAPAHO TRIBES OF OKLAHOMA CLAIM VICTORY IN TAX CASE ---------- Forwarded message ---------- Date: Tue, 25 Mar 1997 23:15:51 -0800 From: randrade@sprynet.com Thought you all might like this type of news. Ron Andrade NATIVE AMERICAN RIGHTS FUND, 1506 BROADWAY, BOULDER, CO 80302 (303) 447-8760 ~ (303) 443-7776 (fax) ~ www. narf.org FOR IMMEDIATE RELEASE: March 20, 1997 FOR FURTHER INFORMATION CONTACT: Melody McCoy, (303) 447-8760 THE CHEYENNE AND ARAPAHO TRIBES OF OKLAHOMA CLAIM VICTORY IN TAX CASE United States Supreme Court denies oil companies' appeal requesting review of Mustang Production Company v. Harrison BOULDER, CO - On Monday, March 17, 1997, the United States Supreme Court denied the request to hear Mustang Production Company v. Harrison. The rejection means that the August 23, 1996 ruling by the United States Court of Appeals for the Tenth Circuit will stand -- thus affirming the right of the Cheyenne and Arapaho Tribes of Oklahoma to tax oil/gas production on allotments. The allotments, 160 acre land parcels held in trust by the federal government for members of the Tribes, are scattered throughout nine nine counties in western Oklahoma. The allotments are virtually all that remains of the Cheyenne and Arapaho's 4.5 million acre reservation which the federal government took back in 1890. The Tribes had already won their case in tribal court and in the lower federal courts. The oil companies looked to the U.S. Supreme Court, but were turned down. The oil companies now concede that the case is over and that they must pay taxes on their activities on allotments to the Tribes. The tax money that has been at issue in this case -- about $5 million--will be released to the Tribes. The Cheyenne and Arapaho Tribes first enacted the tax in 1988 to raise $1 million annually for roads, schools, and health care for their 10,000 members, many of whom live in poverty. Nineteen oil companies, who for decades have been extracting oil and natural gas from the allotments, immediately challenged the tax. The Tribes retained the Native American Rights Fund (NARF) to defend their rights, and Mustang became the first major tribal tax case to be heard in Tribal Court. As the case proceeded through the tribal court system and then into federal court, the federal government entered the case as amicus curiae (friend of the court) in support of the Tribes' right to tax. Melody McCoy (Cherokee), NARF attorney and lead counsel says, "one hundred years ago the government took away most of the Tribes' land. But it didn't take away the Tribes' sovereignty, and now it is clear the Tribes can exercise their sovereignty on what little land they have left." ______________________________________________________________________ The Native American Rights Fund is a non-profit organization that provides legal representation to over 190 tribes nationwide in the areas of: the preservation of tribal existence; the protection of tribal natural resources; the promotion of human rights; and the accountability of governments to Native Americans; and the development of Indian Law. --------- "RE: Sexual Predator Freed" --------- Date: Fri, 28 Mar 1997 01:12:33 -0500 (EST) From: RKI Subj: Sexual Predator Freed Mailing List: Insap March 28, 1997 SISIS Bulletin BC'S HIGH COURT FREES BISHOP: CONVICTED RESIDENTIAL SCHOOL RAPIST On Wednesday March 27, the province's highest court ordered Bishop Hubert O'Connor freed on bail, pending his appeal of convictions for rape and indecent assault. O'Connor, the highest ranking member of the Roman Catholic church in Canada to be convicted of sex crimes, preyed on young aboriginal women, when he was a priest at the St. Mary's residential school near Williams Lake BC. BC Court of Appeal Justices Alan MacFarlane, Michael Goldie and Brian Carrothers gave their decision in Victoria. "His behavior over the last 30 years has been blameless" said Justice MacFarlane. In the view of the court it was deemed not in the public interest for O'Connor to be in prison. O'Connor was sentenced to 2.5 years on September 13. Meanwhile, both Shuswap elder Wolverine and native rights lawyer Dr. Bruce Clark have been consistently denied bail. Justice MacFarlane was one of the Justices who recently ruled against bail for Bruce Clark. Justice Goldie, a former partner of Allan McEachern at the powerful BC law firm Russel and DuMoulin, was the lead lawyer for the Province in the 1991 Delgamuukw land claims case. The trial judge was Allan McEachern. Both McEachern and Goldie were elevated to the high court bench at the trial's conclusion. Bryan Williams, the lawyer representing BC against Bruce Clark in the appeal of Delgamuukw in the Supreme Court of Canada, September 12, 1995, was made Chief Justice of the BC Supreme Court. Indigenous women have expressed shock and outrage at O'Connor's release. Proving once again that in BC it is "JUST-US" not JUSTICE that rules. ***Free Wolverine*Free Bruce Clark*Free All Indigenous Sovereign Nations*** -----Demand Public Inquiries into Gustafsen Lake and Stoney Point Now!----- :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: S.I.S.I.S. Settlers In Support of Indigenous Sovereignty PO Box 8673, Victoria, BC Canada V8X 3S2 Email: or WWW: http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html SOVERNET-L is a news only listserv concerned with indigenous sovereigntist struggles around the world. To subscribe, send "subscribe sovernet-l " to To post news to sovernet-l, send to . For more information on sovernet-l, contact S.I.S.I.S. --------- "RE: SCC Delgamuukw Appeal" --------- Date: Sun, 30 Mar 1997 17:26:07 -0500 From: SISIS Subj: "A Hoax": SCC Delgamuukw Appeal :-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-: March 24, 1997 Bulletin SUPREME COURT OF CANADA DELGAMUUKW APPEAL "A HOAX" There is significant evidence that the Supreme Court of Canada's September 12, 1995 appeal hearing of the Delgammuukw land claims case was "a hoax." This appeal was heard at the height of the Ts'peten (Gustafsen Lake) siege and was intimately connected to it. Native rights lawyer Bruce Clark, then lawyer for all the Ts'peten Defenders, was bringing a jurisdictional challenge on behalf of Xsgogimlahxa, a Delgamuukw applicant. This was coordinated with a motion seeking an order enjoining the RCMP against mounting a preemptive raid on the Ts'peten Sundance camp, pending the resolution of the question of whether Canada has jurisdiction to police Indigenous people on their own unceded territories. Canada's highest court dismissed both motions. (Transcripts at http://kafka.uvic.ca/~vipirg/SISIS/Clark/sep12scc.html) Now it appears that there may have been "coordination" between the RCMP and the high court involving that hearing. S.I.S.I.S. has been informed that Dr. Clark has evidence that suggests RCMP knew that the hearing was an orchestrated "hoax", that the result was decided in advance. For several days at the Ts'peten trial, no media coverage has been permitted as Justice Bruce Josephson heard arguments as to whether he should permit Dr. Clark to reveal this evidence to the jury. Also at issue is a videotape taken by defendant Trond Halle which records "fire from the police directly at and narrowly missing persons from the said Indian encampment." The shooting incident in late August, 1995, had been reported at the time as an unprovoked assault by the Sundance camp against the police. Clark's evidence of judicial corruption only adds to that already swirling around BC's precedent setting 1991 Delgammuukw case, in which Chief Justice Allan McEachern ruled that native rights in BC were largely "extinguished", declaring "I have been brutal". Most of the counsel representing both the federal and provincial governments, against the Gitskan Wet'suwet'en, were former partners and associates of the judge. In 1994, some of the Gitskan chiefs asked the highly successful Vancouver lawyer Jack Cram to initiate a fraud action against both governments, the Chief Justice, and their own legal team. Cram was arrested three times, held in a psychiatric ward, eventually forced to publicly recant his allegations and his right to practice was suspended. The Gitskan's lawyers had deliberately "misrepresented the Native people in the most important legal case in Canadian history....throwing the case...involving a huge territory," Cram wrote at the time. "The native peoples had spent 27 million dollars or more to establish the legal rights to some of the richest territory in Canada...their lawyers had conceded away their best arguments." Cram concluded: "the alleged corruption in the Judicial system in British Columbia runs deep and is so flagrant that it must be investigated by an impartial inquiry panel from outside of BC." Supplemental Affidavit to the Sept. 12, 1995, appeal of this controversial case charges: "the Attorney General is arguing in affidavit form that, even if the Indians as alleged by Xsgogimlahxa 's were defrauded by their lawyers into relinquishing their Indian jurisdiction by attorning to the jurisdiction of the non-native domestic court system, now those Indians, or at least some of them, should be stopped from exposing the fraud in which the lawyers and the judges are the historic accomplices. Such an argument is base, corrupt and inadmissible...the Attorney General of BC argues that 'there is no connection between the RCMP at Gustafsen Lake and the main [Delgamuukw] action.' That allegation is chicanery in aid of treason, fraud and genocide. It is made, not for the lawful purpose of upholding the rule of law, but rather for the illegal purpose of evading the law that exposes the ongoing crimes in progress of the Canadian legal establishment, its lawyers, judges, police and underlings. The constitution is simple, the evasion of it complex....the duty of the Supreme Court is to prefer the public's interest in the whole truth as the basis for the rule of law, over the conflicting interest of the legal establishment in concealing and continuing its own crimes." Appearing against Xsgogimlahxa in the Supreme Court on September 12 was Stuart Rush. Rush was one of the Gitskan legal team in the original action as well as the appeal. An RCMP "tip file" reveals that Rush was also advising the RCMP at Gustafsen Lake. Included is a notation that his involvement was to be kept secret. Also on September 12, 1995, the very day Clark was in the Supreme Court contesting Delgamuukw on behalf of a Gitskan hereditary chief, the "Shuswap Liaison Group" issued a statement claiming the Delgamuukw case supported the rights of the besieged Ts'peten Sundancers. The SLG included prominent Gitskan politicians like Don Ryan and Gordon Sebastian. Sebastian, a "speaker" of the Gitskan and a BC lawyer, was involved in negotiations with RCMP, and at the Sept. 15, 1995 hearing before Judge Nicholas Friesen purported to be representing Ts'peten Defenders who were Clark's clients. Those accused were denied their right to counsel of choice. After initially being denied entry to the court, Clark was assaulted, arrested, was himself charged with assault and contempt, and was sent to a psychiatric hospital for the criminally insane. Justice Bruce Josephson, the presiding judge in the Ts'peten (Gustafsen Lake) trial, has also been compromised by a demonstrated bias against Clark in a jurisdictional challenge on which Josephson sat five years ago. As is the case with the Stoney Point incident, in which the Ontario government ordered armed police against indigenous protesters, shooting and killing Dudley George, a public inquiry into the actions of the Canadian state at Gustafsen Lake is clearly called for. !!!!Independent Public Inquiry into Gustafsen Lake and Stoney Point!!!! -->>--->>>>Free Wolverine<<<<--<<->>-->>>> Free Bruce Clark<<<<---<<-- +++Remember Dudley George+++ SUPPORT ORGANIZATIONS Free the Wolverine Campaign Spokespeople: Splitting the Sky - Phone/Fax: (604) 543-9661 Bill Lightbown - Phone: (604) 251-4949 Ts'peten Legal Defence Team: Manuel Azevedo, phone: (604) 687-0231, Fax: (604) 687-0241 Margaret Clark, c/o phone: (604) 687-0231, Fax: (604) 687-0241 AND :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: S.I.S.I.S. Settlers In Support of Indigenous Sovereignty P.O. Box 8673, Victoria, "B.C." "Canada" V8X 3S2 ==>>NEW EMAIL : WWW: http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html SOVERNET-L is a news-only listserv concerned with indigenous sovereigntist struggles around the world. To subscribe, send "subscribe sovernet-l" in the body of an email message to For more information on sovernet-l, contact S.I.S.I.S. --------- "RE: Spirit Bear Threatened by Logging" --------- Date: Thu, 27 Mar 1997 11:23:25 +0100 From: susang@wildrockies.org (su gregerson) Subj: Spirit Bear Threatened by Logging ------- FORWARD, Original message follows ------- From: wild-rockies-alerts@wildrockies.org (Wild Rockies InfoNet) From: GreatBears@aol.com Subj: Spirit Bear Threatened by Logging GREAT BEAR FOUNDATION PRESS RELEASE March 12, 1997 B.C. GOVERNMENT ON FAST-TRACK TO LOG PROPOSED SPIRIT BEAR PARK BRITISH COLUMBIA, CANADA -- A critical part of the proposed wilderness sanctuary to protect the rare spirit bear is being fast-tracked for logging by the B.C. government. This April, Western Forest Products Ltd. is expected to start clearcutting the ancient forests of the Green Inlet, a hidden fiord along B.C.'s famous Inside Passage and home to the spirit or kermode bear. Spirit bears are a unique race of rainforest North American black bear in which about one in ten is white. According to bear biologist, Wayne McCrory of the B.C.-based Valhalla Wilderness Society, the Green Inlet is home to one of the densest concentrations of white spirit bears in the world. "I am shocked that the B.C. government would allow any logging in the home of the spirit bear," stated McCrory. "The Green Inlet system is one of a very few coastal estuaries which remain ecologically intact and support a significant population of kermode (spirit) bears, as well as populations of grizzlies and salmon. For nine years we have documented the high value of a park in this area and put the information before the B.C. government ... and what has the government done to protect it? -- absolutely nothing!" "The proposed park was designed to connect the intact habitats of the islands, the fiords and the mainland coast," said McCrory. "Scientists are learning that this kind of preservation is critical, yet B.C. doesn't have this kind of connectivity in any of its current parks. It's all getting cut into fragments too small to support many terrestrial and marine species." The Spirit Bear Wilderness Park Proposal has received overwhelming support both in Canada and abroad. Emily Williams, coordinator of the spirit bear program for the Great Bear Foundation, a Montana-based bear conservation organization, states that "members and supporters of the Great Bear Foundation have delivered an estimated 5,000 letters to the B.C. government in support of a 655,000-acre Spirit Bear Wilderness Park." " The Green Inlet is an undeniably integral component of this proposal," continued Williams, " letters opposing any logging in that area are absolutely crucial at this time." According to McCrory, the proposed park is also key to the traditional and cultural survival of the indigenous Kitasoo people. Hereditary Chief Archie Robinson feels "disgusted" that the government would allow logging, especially since the Kitasoo people are currently in treaty negotiations to gain back their traditional lands. "Only a large public outcry can save this area from logging," urges McCrory, "we need everyone to speak out immediately, before it's too late!" It is critical to write letters to: 1) Premier Glen Clark; 2) Honorable Cathy McGregor, Minister of Environment; and 3) Honorable David Zirnhelt, Minister of Forests; @: Parliament Buildings, Victoria, B.C., V8V 1X4, Canada. For more information contact the Great Bear Foundation, Bozeman, Montana at: 406-586-5533, or The Valhalla Wilderness Society, B.C., Canada at: 250-358-2333. susan gregerson post office box 4784 missoula, montana 59806 susang@wildrockies.org ******************************** Madness Takes its Toll; Please Have Exact Change :*) ******************************* CHECK out this Web site!!!!!: THE WILD ROCKIES SLATE: http://www.wildrockies.org THE place for grassroot, environmental news from the Wild Rockies!!! --------- "RE: To Be or Not To Be" --------- Date: Mon, 17 Mar 1997 18:48:59 -0800 (PST) From: Larry Kibbey Subj: To Be or Not To be?-Opinion (fwd) UUCP email As we begin to close the chapter of this last century and head into the 21st century, we wonder what awaits our arrival, or if in fact we will be a part of it's history. Whatever the case may be, again, another century will be added to the many chronicles of American History, and I think it is safe to state, that another century will have a history filled with injustices done to the Sovereign Nations, as so many of the other centuries detail through out their chapters of history and the issues of the Native American Indian. The continued effort to preserve and protect the ancient customs and belief's is still a major topic within the traditional community, as it is within the urban areas, and the voice of a people that advocate that importance must not be undermined in any manner of speaking, though one would tend to wonder, what manner should the culture and belief's be safeguarded for future generations? Spy vs. Spy, is a view that must be regarded as a threat to the effort to preserve and protect any form of the culture and belief's, in that yes, we have so many wonderful friends who represent our concerns and interest, and still, there is a huge audience of both, non-Indian and Indian, who continue to oppress the actual voice of the traditional people, while relating to theirselves as strong representatives of such. Meaning, there are some people who hide behind false masks for no other real purpose then to assist the government in the endeavor to distort and destroy the culture and belief's, and these people wear masks that express a friendly smile, only the false regards of this are often found in their words. Words that often make excuses with respect to, "we can't live in the past, what good will these things do for us, we live in a modern time where these things have no real value?" Needless to say, such words carry no real truth, in that the traditional people know very well that no, we can not live in the past, but we can learn from it. No, we can not live in the past, in tee-pee's, buckskin, etc. No, we can not live in the past, riding horses, going out on hunts, fishing and gathering as we once did ever so freely without the rules and guidelines we now have by way of the BLM and Forest Service. No we can not live in the past, but the cultural values and belief's will always remain a part of our hearts. The two educations, the classroom and life educations that surround the social structure of this time period, carry extreme values that can be utilized in our endeavor to preserve and protect the ancient customs and belief's of our ancestor's. Reading books provides us with valuable information and that is good, because it does helps us to enhance our learning capabilities that are very much needed in this time and being able to comprehend what we see, hear and understand is a very old tool of learning the values of life and one can not just shut the door on learning, for it is a genuine factor of all life. People read for enjoyment as well as for learning, and it is important to note, that over the years many people stepped into the writer's arena, in order to provide society with reading material and to express their opinions or present facts regarding one things or another, for example history, religion, government, sports, and so on, and the general public has taken the opportunity to read with interest what other's have to say, while other's depend on such things as t.v.'s, movies, radio, etc., to obtain whatever information they may seem is necessary for their well being. While books, t.v.'s. video's are worth while information sources, the computer has also become a valuable tool in which information of various regards can be obtained, and communication established to discuss most of everything, from law to religion, history to culture, etc. While the computer is a valuable asset and does provide a unique form of communication, there is one thing it can not do and that is be safe, of course now days, what is safe that needs to be guarded? Not very much, for people will find a way to get into something that is protected, no matter what, from the national defense records to the bank accounts, although often caught, but that is not my point, what I am talking about here is the culture and belief's issue, which seems to be the topic of many discussions on various list. In that we desire to safeguard the culture and belief's from falling into the greedy little hands of such people as the New Age, we must also make sure that we ourselves do not step over those boundaries and begin to exploit various respects of our people, and when you have such a large audience to communicate with, remember, not all people are who they seem to be, appear to be, simply because many of those who do exploit our culture and belief's hide behind the false mask's I was speaking about earlier, people who want to be, but can't be, it's normally their own choice. To end with being careful, is not a correct note regarding this matter. We know who our friends are, but those whom we come to know as the ones who are only trying to advocate disrespects, are the ones we do need to control, and working together we can enhance a matter of respect towards preserving and protecting the culture and belief's of our ancestor's, that culture and belief we view with respect and hope to pass on to our future generations. Thank you. By Larry Kibby - kibbey@sierra.net Elko Indian Colony Elko, Nevada ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ "When I die, my enemies will be under me." "Kintpuash" ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ --------- "RE: Voice Of Many Waters" --------- Date: Thu, 27 Mar 97 12:24:55 GMT From: glen_welker_at_lmi__po2@mail.mail.lmi.org Subj: "Voice Of Many Waters"/Native Spirituality (fyi - Glenn) UUCP email "Voice Of Many Waters" By Chief Tom Thunderhorse go to: http://www.wco.com/~chieftom/poems.htm (for complete set of poems) The Vision I climb the highest mountain, to stand in awe and pray, to seek the Holy wisdom that guides our weary way. I raised my hands, though empty, to Him who made all things, what could I hope to offer, I, least of human beings. "Oh GREAT SPIRIT," I cried, with small and feeble words, "Where are the deer and buffalo, which roamed in mighty herds. Why are my people sad, and alone they seem to be, with heavy hearts and tear filled eyes as only You can see?" "Where are the chiefs, the council fires, the things we hold so dear, and who are the ones to lead us", I asked in awesome fear. What did we do, how did we speak, how did we err this way, and who is to blame for the trail of tears, we all have walked this day?" I lowered my hands and bowed my head, my prayer was at an end, then a voice of thundering majesty was heard upon the wind. This vision made me tremble, and filled my heart with fear, the Voice of Many Waters spoke, sweet, plain and clear. "My son, I AM He you seek; the one who made all things, The ONE who made the forest; and all the human beings. I made the towering mountains, the deserts and the seas; I made the deer and buffalo, and even little bees. I've heard your voice, your heart felt plea; I've seen your upraised hands, and I've heard the voice of many sons, of different tribes and bands". "I give you now the reason for all your woes and fears, and why my sons and daughters have walked their trail of tears; I sent you Truth and Beauty, with wisdom from above; I gave you great abundance, with all My boundless love. Your fathers had soon forgotten, my wisdom and my way; they took to greed and fighting, my words they disobeyed. Their sons and daughters also, learned after many years, distrust, war, and hatred, they learned to live in fear. Then strangers came to this fair land, with wisdom from above, but after many winter snows, they too had lost their love. My son this is the reason for all your fears and woes; for all your pain and misery; and, for your many foes. Hear well my good instruction, My wisdom from above, turn from your selfish hatred, and fill your hearts with love. The voice of GOD had spoken, HIS words were straight and true; the task was set before me to change my heart anew. I now descend the mountain, a new and different man, to tell this vision story, to every tribe and band. Let peace come into each mans heart, with wisdom from above, to guide us to our final place, filled with eternal love. --------------------------------------------------------------------------- What Is Life? Life isn't about keeping score. It's not about how many friends you have Or how accepted you are. Not about if you have plans this weekend Or if you're alone. It isn't about who you're dating, who you used to date, how many people you've dated, or if you haven't been with anyone at all. It isn't about who you have kissed, It's not about sex. It isn't about who your family is or how much money they have Or what kind of car you drive. Or where you are sent to school. It's not about how beautiful Or ugly you are. Or what clothes you wear, what shoes you have on, Or what kind of music you listen to. It's not about if your hair is blonde, red, black, or brown Or if your skin is too light or too dark. Not about what grades you get, how smart you are, how smart everybody else thinks you are, or how smart standardized tests say you are. It's not about what clubs you're or how good you are at "your" sport. It's not about representing your whole being on a piece of paper and seeing who will "accept the written you." LIFE JUST ISN'T. But, life is about who you love and who you hurt. It's about who you make happy or unhappy purposefully. It's about keeping or betraying trust. It's about friendship, used as a sanctity or a weapon. It's about what you say and mean, maybe hurtful, maybe heartening. About starting rumors and contributing to petty gossip. It's about what judgments you pass and why. And who your judgments are spread to. It's about who you've ignored with full control and intention. It's about jealousy, fear, ignorance, and revenge. It's about carrying inner hate and love, letting it grow, and spreading it. But most of all, it's about using your life to touch or poison other people's hearts in such a way that could have never occurred alone. Only you choose the way those hearts are affected, and those choices are what life's all about. by Pablo Lonesome Wolf Gsiwini M'lsem Abenaki -------------------------------------------------------------------------------- PREFACE: People who tend to feel unsure or uneasy about talking about the issue of spirituality tend to still be looking for it. When it comes to expressing one's opinion on what binds us all together, these people find it hard to respond. People began to cover the issue. From my understanding this is the worst thing to do, being that most people who have lived in the western society have been living in a spiritually bankrupt society, no one really knows what spirituality is, with the exception of a few. So...the answer is not to cover the conversation but to explore and understand the relationship of the vast web of life that encompasses our world and the universe. NATIVE SPIRITUALITY: From my understanding, contrary to what I have have heard and what many people believe, spirituality is universal, there is only "one" spiritual base. This spirituality is not limited to any specific form, type, person, nation, blood-line, etc., it is all that is. There is never changes to the principles of spirituality only to the form that it takes: one either recognizes and understands the vast complexity of this "web of life," or one does not. That is why people who understand (or are working to understand) these principles can completely identify with others who are on the same track. This is where the word "traditional" comes in, it is a way for the people who perceive themselves to be on the spiritual path to identify with each other. This is not to say that people who do not refer to the word traditional are not on a spiritual path. People who do not have a clear understanding of the spiritual principles tend to not use the word traditional and use lables such as "its a way to separate people," "who's to say who is traditional," or "what is traditional?" when referring to people who do. In short, Native spirituality is recognizing the medicine wheel that connects us all and living in a way that respects and honors all aspects of that sacred hoop of life. NATIVE IDENTITY: This is a very complex issue for some: some people go by DIB, family, enrollment, cultural knowledge, understanding of history, or any combination of these things. These things all contribute to the identity of Native people but they in themselves are not deciding factors. To have "Native identity" one must have some amount of Native blood, otherwise, one would be of the ethnic identity of ones direct ancestors. This is not to say there are not a small number of people who culturally connect with another ethnic culture other than their own. Their are many things that contribute to the "Native Identity" one, some of those things are: blood (not the amount just the presence), cultural knowledge, understanding of the Native spiritual principles, and the every day path one walks in life (willingness to implement these things and stay true to the path). This is what can give clear indicators as to who is Native and who is not. We all know of the people who are wannabe's, hangs around the fort's, BIA Natives, or apples, this is proof that blood and background alone do not determine the identity of Native people. Again, the identity of a Native is determined by a central core: (1) presence of Native blood, (2) cultural knowledge, (3) understanding of Native spiritual principles, and (4) the willingness to walk on the red path. NATIVE CULTURE: Culture is the way that people relate to the ideas they live by and the truths they believe in. Many people have a misconception of Native culture: many think the culture itself is our "spiritual connection" to the earth and all life. It is partly accurate, more than anything, Native culture (dancing, singing, drumming, ceremonies, etc.) is the reflection of our spirituality, but not the spirituality itself. Most use their culture as a way to move along the path to understanding the "larger" things in life, so culture is a very critical element in the process of identity. It fits hand in hand with Native Identity and Native spirituality, they are all inseparable from each other. Each one is necessary for the others to survive. I hope this helps to clarify my position concerning Native Identity and the message is clear: the intention is not to separate or divide people, but to give an accurate idea of how many "traditional" Native people feel. May we all be walking in peace, balance, and harmony with all life. by Brian Sun EagleHeart psu06364@ODIN.CC.PDX.EDU ------------------------------------------------------------------- Posted here in compliance with the FAIR USE DOCTRINE for educational purposes. This is an educational forum. Not for commercial use. --------- "RE: Poem: Sacred" --------- Date: Wed, 04 Sep 1996 22:47:17 -0700 From: Porter Subj: Sacred UUCP email Sacred In my caves of remembrance I have been in the presence of the sacred. The Eagles who soar above me. The Whale as she rolls over, in the ocean, to look into my eyes. The Buffalo roaming over the parries, shaggy coats, no longer needed to clothe foreign royalty. The Coyote's howl, upon the death of my friend, echoing through the valley. Eagle's eyes gazing down on me as they soar the thermals of the sacred and memories of them are stored in the caverns of my soul. Grandy --------- "RE: Verse: Hawaiian Book of Days" --------- Date: 97/03/23 23:35 From: Debra F. Sanders Subj: Hawaiian Book of Days genie email A HAWAIIAN BOOK OF DAYS, week of April 6-12 APELILA (April) (Welo) 6 Age cannot hinder the joyful spirit. 7 Alone, we are restored; with others, we are fulfilled. 8 This land is the gathering place of the winds. 9 Time lays no claim upon the earth's spell of wonder. 10 Earth's seasons are like the tides of the sea, ke kai, -- timeless and everlasting. 11 When man has come and gone, the land will remain. 12 Pele makes the land which is shaped by the ocean. (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, 3 April 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 From: Janet Smith Subj: Blackjack Mountain It's only a couple of weeks now 'til the Blackjack Mountain Native American Festival and Buckskinner's Rendezvous. The festival will be held in Tyus, Georgia (off highway 5 southwest of Atlanta), April 12-13. Admission: $3 adults, $1 kids 3-12 and Seniors over 60, children under 3 free. Camping $5. No admission charge for dancers in regalia. Proceeds from the gate and vendors' fees will benefit Wapaha Canku Luta Foundation, a non-profit foundation founded and chaired by a Lakota elder in South Dakota to build traditional community support for the Lakota people. For more information, call 770-528-9197. --------------------------------------------------------------- Date: Wed, 26 Mar 1997 09:14:13 -0600 From: rieger Subj: American Indian Studies Chair Candidate Visits Mailing List: Minnesota Indian Affairs (I am still looking for some grad student volunteers to take the candidates to lunch on the 2nd the 4th and the 8th of April at 11:30!) As you may already know, the American Indian Studies Department at the University of Minnesota is in the middle of a national search for a new chair. This is a very exciting time for us. The selection of a chair will shape the future of American Indian Studies scholarship at the University of Minnesota for years to come. Due to the nature of this task, we seek your help in assuring that the new chair meets your needs as well as those of the department. Please plan to attend as many of the following events that you can: CLIFFORD TRAFZER Tuesday, April 1, 1997 12:00 noon to 2:00 p.m. Lunch with students at the American Indian Learning Resource Center, 125 Fraser Hall. 3:30 p.m. to 4:30 p.m. Presentation: "Death Stalks the Yakima" 105 Scott Hall Commons. 6:30 p.m. to 8:30 p.m Feast: Dinner with American Indian Studies, Staff,.Faculty, Students and others at Carol Miller's home,12 Orlin Avenue SE, Minneapolis, MN 55414. DUANE CHAMPAGNE Thursday, April 3, 1997 12:00 noon to 2:00 p.m. Lunch with students at the American Indian Learning Resource Center, 125 Fraser Hall. 3:30 p.m. to 4:30 p.m. Presentation: "Balancing Community and Scholarship in American Indian Studies" 105 Scott Hall Commons. 6:30 p.m to 8:30 p.m. Feast: Dinner with American Indian Studies, Staff, Faculty, Students and others at Jean O'Brien-Kehoe's home, 16A Grove Street, Minneapolis, MN 55407. PATRICIA ALBERS Monday, April 7, 1997 12:00 noon to 2:00 p.m. Lunch with students at the American Indian Learning Resource Center, 125 Fraser Hall. 3:30 p.m. to 4:30 p.m. Presentation: "Reservations and Gender Parity" 105 Scott Hall Commons. 6:30 p.m. to 8:30 p.m. Feast: Dinner with American Indian Studies, Staff, Faculty, Students and others at Frank Miller's home, 979 18th Avenue SE, Minneapolis, MN 55414. (Resumes for each candidate are available in the departmental office at 107 Scott Hall). The final meeting of the American Indian Studies Search committee will be on Wednesday, April 9, 1997 from 8:30 to 10:00 a.m. Please plan to return your feedback to me (625-0112, mille004maroon), Jean O'Brien-Kehoe (624-5794, obrie002@maroon) or Helen Rieger the departmental secretary (riege002@maroon)before April 9. --------------------------------------------------------------- Date: Wed, 26 Mar 1997 15:05:38 -0400 From: John.Omeara@lakeheadu.ca (John O'Meara) Subj: 29th Algonquian Conference Newsgroups: soc.culture.native 29th ALGONQUIAN CONFERENCE THUNDER BAY, ONTARIO OCTOBER 24-26, 1997 FIRST CALL FOR PAPERS The 29th Algonquian Conference will take place from October 24-26 1997 in Thunder Bay, Ontario, Canada. The conference is being organized by Lakehead University, Thunder Bay. The organizers welcome topics from all disciplines relating to the Algonquian peoples (Ojibwe, Cree, Micmac, Delaware, Blackfoot, Shawnee, Fox, and others). The Conference traditionally deals with art, archaeology, ethnology, history, linguistics, music, literature, religion, and other areas. Contributors are encouraged to make their findings comprehensible to scholars in other disciplines. Papers may be delivered in English or French. Each paper will be allocated 20 minutes for presentation and 10 minutes for discussion. The organizers are planning several plenary sessions. Please indicate if you would be interested in presenting a paper which is suitable for a plenary session. Registration fees before October 1, 1997 are $40 Canadian ($35 US) for non-students, $25 ($20 US) for students; after October 1 they are $45 ($40 US) for non-students, $30 ($25 US) for students. Please make cheques / money orders payable to Lakehead University. Contributors should send titles and an abstract of no more than 100 words by September 1, 1997 to: John O'Meara Faculty of Education Lakehead University THUNDER BAY, ON P7B 5E1 CANADA For further information, please contact John O'Meara at the above address; telephone 807-343-8054; fax 807-346-7746; or e-mail John.Omeara@lakeheadu.ca +++++++++++++++++++++++++++++++++++++++ REGISTRATION FORM (please print out) Name: _____________________________________________________ Address: _________________________________________________________________ _________________________________________________________________ Telephone: ________________ Fax: ________________ E-mail: ____________________ Title of Presentation: ______________________________________________________________ Abstract: ________Enclosed ________To Follow Please indicate any equipment required. Please let us know in advance what your requirements are. _________________________________________________________ Cheque /Money Order For Registration Fee Enclosed: Before October 1: ________Non-student ($40 CDN/$35 US) ________Student ($25 CDN/$20 US) After October 1: ________Non-student ($45 CDN/$40 US) ________Student ($30 CDN/$25 US) Conference information is available on our Web site (http://www.lakeheadu.ca/~AlgConf97); information will be updated as it becomes available. ++++++++++++++++++++++++++++++++ John O'Meara Native Language Instructors' Program Faculty of Education Lakehead University Thunder Bay, ON P7B 5E1 CANADA Phone: 807-343-8054 FAX: 807-346-7746 E-mail: john.omeara@lakeheadu.ca Web Pages: (personal) http://www.lakeheadu.ca/~jomeara (Native Languages) http://www.lakeheadu.ca/~nlpwww --------------------------------------------------------------- Date: Fri, 28 Mar 1997 14:37:37 -0600 (CST) From: adonis95@ix.netcom.com (James T. Kesterson) Subj: **Anderson County,Tennessee Genealogical Workshop** Mailing List: INDIAN-ROOTS If you have family roots in the East Tennessee area, you will want to attend this workshop. Early Anderson County,Tennessee And It's People Sponsored By: The Pellissippi Genealogical & Historical Society ############ Guest Speakers: Mrs Evelyn Green, Rev. Robert Hilton, Augusta Bell, Gene White, Robert Marlow and Juanita Free Admission Includes Refreshments for Breaks and Lunch Donations Accepted ############# Saturday, May 3, 1997 9:00 a.m.- 4:00 p.m. Clinton Senior School Cafeteria 425 Dragon Drive Clinton, Tennessee Book Sales Genealogical Materials and Forms Local and East Tennessee Resources --------------------------------------------------------------- Date: Tue, 1 Apr 1997 20:23:11 -0700 From: Tianna Shaw Subj: REGION 2 CONFERENCE 4/18-20 Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu) Subject: REGION 2 CONFERENCE 4/18-20 REGION 2 CONFERENCE WILL BE 4/18-20/97 AT SANTA CLARA UNIVERSITY CO-SPONSORED BY SAN JOSE STATE UNIVERSITY, SANTA CLARA UNIVERSITY, STANFORD UNIVERSITY AISES CHAPTERS This notice is to announce the soon to be upcoming sixth annual Regional AISES Conference for California, Nevada and Hawaii (Region 2). The conference is scheduled for Saturday, April 18-20, 1997 and will be jointly hosted by the AISES student chapters of Santa Clara University, San Jose State University and Stanford University. Our theme, "Gathering of Nations for Educational Success" encompasses our vision for the conference. For us, the American Indian Science and Engineering Society, symbolizes unity among the many different tribes. This year we are focusing on educational success through a gathering of Nations. The workshops we have organized this year follow our theme to strive for educational success and cultural enlightenment. Please refer to the attached program for workshop topics. The goals of the conference are: to strengthen ties between tradition and technology, to gather the Nations within the region to enhance cultural ties, to utilize traditional perspectives for educational success, and finally, to build educational support networks for American Indian students. One item of particular importance to our planning committee is a workshop in which we would like the participation of educators and community leaders like yourself. We have entitled this a Community Meeting for Educational Success. A talking circle involving AISES students, AISES professionals, educational and community organizations will revolve around the topic of educational success for American Indian students at all levels. Through this facilitated discussion, we would like to target three items in particular: I) Discuss concerns of the American Indian community in regards to the education of our people; ii) Discuss personal experiences of American Indian students and former students (all levels of the education process) and iii) Identify strategies for educational success. In addition, we believe that there is potential for numerous partnerships among educators, students and professionals. Our web-site with additional conference info is at: http://pw1.netcom.com/~rmaes/AISES/index.html Hope to see you there, AISES chapters of Santa Clara U, San Jose State U and Stanford U. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ PLEASE SEND A QUICK E-MAIL TO: TSTEIRER@SCUACC.SCU.EDU IF YOU PLAN ON COMING AS YOU FILL OUT YOUR REG FORMS. Thank you, Thomas Steirer, AISES Professional Member. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ American Indian Science and Engineering Society 1997 Region 2 Conference "A gathering of nations for educational success" CONFERENCE PROGRAM April 18-20, 1997 Friday, April 18 4:00 till midnight - Registration Saturday, April 19 8:00 Breakfast 9:00 Opening Ceremony 9:15 Concurrent Session I WORKSHOP 1 Traditional Healing WORKSHOP 2 Native Professional Panel - Maintaining Identity 10:30 Concurrent Session II WORKSHOP 3 Internet Access & Native Resources Online WORKSHOP 4 Careers - INROADS Program 12:00 Lunch - Keynote Speaker Dawn Valencia, Statewide Director, Success Through Collaboration - Mathematics, Engineering Science Acheivement 1:45 Community Meeting for Educational Success 3:00 Regional Meeting - Student Issues - Preparation for National Student Caucus 6:00 Dinner - Keynote Speaker Judy Gobert, All Nations Alliance for Minority Participation, Salish Kootenai College Sunday, April 20 8:00 Breakfast 9:00 Closing & Prayer +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ American Indian Science and Engineering Society 1997 Region 2 Conference "A Gathering of Nations for Educational Success" REGISTRATION FORM General: Name: ____________________ Sex (M / F) ____ Phone:__________________ E-mail:____________________________ School:_________________ Address:____________________ Major:__________________ City:________________ State:____ Zip:_________ I am a (Student/ Professional/Advisor/ Other____________________) Special Dietary Considerations (Note: Not all needs can be met): Comments:___________________________________________________ Special Physically Challenged Considerations: Comments:___________________________________________________ Do you wish to address the Regional Caucus (A maximum of 10 minutes per topic.): If Yes, your topic is:_______________________________________________________ Registration Fees: Student registration $35 Student registration w/ resume $25 Chapter Advisor registration $25 Professional registration $35 Educators registration (1 day w/o dinner) FREE Educators registration (1 day w/ dinner) $25 Amount Enclosed________ Please make checks payable to: Santa Clara University chapter of AISES Return form and payment to: Region 2 Conference Registration 14850 Oka Rd. #27 Los Gatos CA 95030 +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ PLEASE SEND A QUICK E-MAIL TO: TSTEIRER@SCUACC.SCU.EDU IF YOU PLAN ON COMING AS YOU FILL OUT YOUR REG FORMS. Thank you, Thomas Steirer, AISES Professional Member. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ tshaw@mail.arc.nasa.gov 239-11 NASA-Ames Research Center Moffett Field, CA 94035-1000 Phone: 415/604-6496 Fax: 415/604-3954 --------------------------------------------------------------- Date: 25 Mar 1997 21:14:12 -0500 From: NativeEvents@caraveo.com Subj: Native American Events Newsgroups: alt.native These NEW event listings have 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 ---------------------------------------------------------------- 4th Annual Memorial Native American Pow Wow 4/27/1997 State: AL Country: USA Type: Powwow April 25-27, 1997. Lone Eagle's Legacy Fourth Annual Memorial Native American Pow Wow & Festival A cultural celebration by Cherokee Trust Wind Creek State Park, Alexander City, Alabama Friday 9am - 4pm Saturday 9am - 9pm Sunday 1pm - 5 pm Intertribal Dancing Traditional Dance Competitions Fancy Dance Competitions Native Arts & Crafts Storytelling Flint Knapping Basket Weaving Master of Ceremonies - Richard Bird Host Drum - Bird Chopper Bird Family Second Drum - Many Nations Head Man - Chris "Red Wolf" Perez Head Lady - Mary "Morning Dove" Verrett Dance prize money to be announced. Must have four dancers in each contest. All dancers must pay registration fee. Dancers must register no later than 11am Saturday. Admission Fee: 12 & older- $3, 6-11 - $1.50, 5 & under free, Senior Citizens $1. Parking: $1, $0.50, free, $0.50 All proceeds go toward perpetuating Lone Eagle's Legacy Pow Wow honoring "Lone Eagle" Harold Morris. For more information, contact Sandy Paulk P.O. Box 5234 Montgomery, AL 36103-5234 or call (334) 541-2505 after 6pm Wind Creek Park offers beautiful campsites. Call 1-800-ALA-PARK and listen for Wind Creek, or (205) 329-0845. ---------------------------------------------------------------- Date: 25 Mar 1997 21:14:12 -0500 From: NativeEvents@caraveo.com Subj: Native American Events Newsgroups: alt.native These NEW event listings have 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 ---------------------------------------------------------------- 4th Annual Memorial Native American Pow Wow 4/27/1997 State: AL Country: USA Type: Powwow April 25-27, 1997. Lone Eagle's Legacy Fourth Annual Memorial Native American Pow Wow & Festival A cultural celebration by Cherokee Trust Wind Creek State Park, Alexander City, Alabama Friday 9am - 4pm Saturday 9am - 9pm Sunday 1pm - 5 pm Intertribal Dancing Traditional Dance Competitions Fancy Dance Competitions Native Arts & Crafts Storytelling Flint Knapping Basket Weaving Master of Ceremonies - Richard Bird Host Drum - Bird Chopper Bird Family Second Drum - Many Nations Head Man - Chris "Red Wolf" Perez Head Lady - Mary "Morning Dove" Verrett Dance prize money to be announced. Must have four dancers in each contest. All dancers must pay registration fee. Dancers must register no later than 11am Saturday. Admission Fee: 12 & older- $3, 6-11 - $1.50, 5 & under free, Senior Citizens $1. Parking: $1, $0.50, free, $0.50 All proceeds go toward perpetuating Lone Eagle's Legacy Pow Wow honoring "Lone Eagle" Harold Morris. For more information, contact Sandy Paulk P.O. Box 5234 Montgomery, AL 36103-5234 or call (334) 541-2505 after 6pm Wind Creek Park offers beautiful campsites. Call 1-800-ALA-PARK and listen for Wind Creek, or (205) 329-0845. ---------------------------------------------------------------- COLLAPSING STATES AND RE-EMERGENT NATIONS 5/4/1997 State: CA Country: USA Type: Conference May 2-4 1997 Santa Rosa Junior College Santa Rosa, CA USA 1 Evening, 2 Days This seminar provides an intensive, interdisciplinary examination of the clash between the culture of nations and the idea of the state in the new international political climate after the 50 Years Cold War. For more information, See: http://www.halcyon.com/FWDP/cwisinfo.html ---------------------------------------------------------------- COLLAPSING STATES AND RE-EMERGENT NATIONS 5/4/1997 State: CA Country: USA Type: Conference Center for World Indigenous Studies FOURTH WORLD INSTITUTE Presents COLLAPSING STATES AND RE-EMERGENT NATIONS With Dr. Rudolph C. Ryser May 2-4, 1997 Santa Rosa Junior College Santa Rosa, CA USA June 20-22, 1997 First Nations House University of Toronto Toronto, ONT CANADA 1 Evening, 2 Days If you wish to apply to attend a Seminar then complete the application at web site, print it out and send it with your payments to CWIS-Fourth World Institute, P.O. Box 1064 Occidental, California 95465. This seminar provides an intensive, interdisciplinary examination of the clash between the culture of nations and the idea of the state in the new international political climate after the 50 Years Cold War. http://www.halcyon.com/FWDP/cwisinfo.html For more Information contact Center for World Indigenous Studies Fourth World Institute P.O. Box 1064 Occidental, CA 95465 Telephone: 707/869-3137 ---------------------------------------------------------------- Date: Mon, 31 Mar 1997 08:31:29 -0600 From: berryj@okway.okstate.edu (John Berry) Subj: Conference for Church Leaders, OKC, OK UUCP email HONORING THE PAST: BUILDING FOR THE FUTURE A Conference for Church Leaders On Issues in the Contemporary Native American (Indigenous) Community April 17-19, 1997 Fifth Season Hotel and Conference Center Oklahoma City, OK Consider these scenarios: A non-native pastor of a Native American church adds formal liturgy to worship in a community whose members are not accustomed to that tradition. As a result, they stop attending the church. A curriculum writer produces a series of study guides that refer to Native Americans in the past tense; for example, "This certain tribe once lived in this certain area." A congregation with no Native American members wants to diversify its worship expressions and wonders whether it would be appropriate for them to conduct a Native American smoke ceremony. The conference, "Honoring the Past: Building for the Future," will address these and other issues affecting the contemporary Native American (Indigenous) community and its relationships with the non-native community. It will examine ways in which indigenous peoples continue to be stereotyped and romanticized and how that affects their ways of life, traditions, spirituality and sovereignty. The conference will engage the native community in educating the non-native community, along with native people not raised in a native environment. Participants will examine: -- the history of native people and how that affects land issues, -- role models, -- stereotyping and the appropriation of native images by media and others in the non-native community, and -- spirituality from native perspectives, including matters of identity, beliefs, and sacred sites. There will be strategy groups on youth, spirituality, sovereignty, and racism. The conference will include opportunities to take part in cultural events and to share a ceremonial and worship life rooted in a variety of Native traditions. The consultation is designed for church leaders with anti-racism portfolios and/or interreligious concerns, writers of curricular and social justice materials, ecumenical officers, church leaders, youth, non-native clergy who are pastors of native churches, and Native Americans who have been raised in a non- native culture. The goal is for traditional, Christian, native and non-native participants to identify one common goal for now and into the next millennium. Speakers include: Bishop Bruce Blake of the United Methodist Church, Carol Locust, University of Arizona, Paul Ojibway of Friars of the Atonement, Eugenio Poma, World Council of Churches, Geneva, Juanita Helphrey, United Church of Christ, Cleveland, OH, Richard Grounds, University of Tulsa, Tulsa, OK, Sammy Toineeta, National Council of Churches; Ola Cassadora, Apache Survival Coalition; Alvin Deer, Apology - Sand Creek Massacre; George Tinker, Osage, Lutheran New Testament scholar; Jay Rock, National Council of Churches; Carol Hampton, Caddo, Episcopal Denomination; Nuchie Nashoba, Actress; Minisa Crumbo, Halsey International Artist; Jean LaRose, AmerIndian Peoples Organization, Guyana; Tim Wapato, National Indian Gaming Association; Kaleo Pattersion, Indigenous People's Sovereignty, Hawaii; and more. Sponsored by: Christian Church (Disciples of Christ); The Episcopal Church; Evangelical Lutheran Church in America, International Council of Community Churches, Interfaith Relations Commission of the National Council of the Churches of Christ in the USA, Oklahoma Conference of Churches, Presbyterian Church (USA), Tekawitha Conference of the Roman Catholic Church, United Church of Christ, and United Methodist Church. For additional information: Anne Marshall, Convener, 212-749-3553 Carol Fouke, NCC News, 212-870-2252 --------------------------------------------------------------- Date: Tue, 1 Apr 1997 11:56:03 -0600 From: berryj@okway.okstate.edu (John Berry) Subj: Spring Benefit Dance QUAPAW POW-WOW COMMITTEE SPRING BENEFIT WARDANCE April 19, 1997 National Guard Armory 46th St. North & Highway 169 Tulsa, OK HS: Kelly Lowrance HMD: Skip Pather HDL: Jennifer Alley AD: Jason "Beaver" Hamilton CONTESTS Juniors can move up in catagory Combined Womens Combined Mens Gourd Dance 2:00-5:00pm Supper Break 5:00-6:00pm Gourd Dance 6:00-7:00pm War Dance 7:00pm-???? For more information: 1-918-256-8483 or 1-918-542-1853 ===================================================================== -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: George Joe, Harvey Whitehawk, Walter Epp, William M. Havens(Press Release), Gaston Lavoie, Ofelia Yackeyonny, John Berry, Shane Caraveo, Grandy, Chief Tom Thunderhorse/Pablo Lonesome Wolf and Brian Sun EagleHeart - all via Glenn Welker, Riwassa/Settlers In Support of Indigenous Sovereignty, Peter Edwards/Toronto Star via Settlers In Support of Indigenous Sovereignty, Debra F. Sanders, Janet Smith, Gary S. Trujillo, Larry Kibby, Carol Liu, Larry Kibby, Ron Andrade via Chris Milda, Susan Gregerson, Bernadette Chato -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ Part B of this newsletter has already been distributed via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Conferences and Powwows - online" --------- Date: Thu, 3 April 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: Wed, 26 Mar 1997 16:20:13 +0000 From: joydavis@uvcs.uvic.ca Subj: Heritage Resource Inventory Class (7-16 May, Victoria, B.C.) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The Cultural Resource Management Program at the University of Victoria on southern Vancouver Island is offering an eight-day immersion course in May on approaches to the inventory and evaluation of heritage and cultural resources. Please let us know if you'd like to receive further information and registration materials: INVENTORY AND EVALUATION OF HISTORIC RESOURCES Inventory and evaluation of architectural, archaeological, and landscape resources is essential in conservation planning and resource management. This course examines methodologies for evaluated inventories of a range of cultural resources including buildings, districts, landscapes, and traditional use and archaeological sites. Topics include: - planning the inventory - research methods - field survey techniques - principles of evaluation - scoring systems - relationship of inventory and evaluation to the resource management process Instructor: Dr. Hal Kalman is a consultant with extensive experience in the inventory of heritage buildings and cultural resources. Dates: May 7-16 (No classes on Saturday or Sunday) Please register by: April 11 Fee: $589 (Canadian Funds) Accommodation: Bed and breakfast accommodation is available on-campus in residence at $38 plus tax (Contact Housing Services at 250-721-8395) COURSE OBJECTIVES AND PRELIMINARY OUTLINE At the end of this course, participants will be knowledgable about: - the role of the inventory and evaluation in historic resource management - the different kinds of inventories, as they relate to the type of resource(s) being surveyed and the end-purposes of the inventory - the legal and planning requirements for inventories, and significant inventory initiatives - methods of research and field survey work - the theory and practice of evaluation - computer applications that assist inventory and evaluation work - approaches to planning and conducting an evaluated inventory Day 1: The Role of the Inventory in Historic Resource Management - Introductions by participants - Principles of inventory and evaluation - Types of historic resources - Legal and planning requirements for inventories Day 2: Types of Inventories - Federal and provincial intiatives and programs - Changing methodologies of inventories - Examples of current inventories - Information management: Computer applications Day 3: Planning the Inventory - Group assignments: Conducting an inventory - Responding to historic resource management issues - Creating an appropriate data structure and survey form Day 4: Research and Survey Techniques - Role of research - Research sources and methods - Fieldwork and field techniques - Photography, mapping, GIS, GPS Day 5: Principles of Evaluation - Introduction to evaluation - Alternative approaches to the evaluation of historic resources - Evaluation and scoring systems - Defining criteria Day 6: Fieldwork - Independent fieldwork - Individual consultation with instructor Day 7: Evaluating the Resources - Completion of the assigned inventories - Evaluation of resources Day 8: Presentation of Participant Work - Presentation of inventories and evaluations - Application to historic resource management issues Please note: Participants who have laptop computers are encouraged to bring them; any database, spreadsheet, or sophisticated wordprocessing software can be used. Those without laptops will be provided with opportunities to use computers at the University of Victoria labs. Participants are also encouraged to bring a camera and film. Joy Davis, Program Director Cultural Resource Management Program University of Victoria Phone 604-721-8462 FAX 604-721-8774 email joydavis@uvcs.uvic.ca For detailed Program information, please visit our Web Site at http://www.uvcs.uvic.ca/crmp/ ------------------------------------------- Date: Sun, 30 Mar 1997 15:14:53 -0800 From: Nicholas Wilson Subj: Round Valley Justice Memorial Vigil Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) The following is a letter from Cora Lee Simmons: +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ + + + Round Valley Indians for Justice + P.O. Box 354 Covelo, CA. 95428 * + (707) 983-8200 + The Second Annual Candlelight Vigil in memory of Leonard "Acorn" Peters is soon coming upon us. Last year many of you joined us and we're definitely looking forward to seeing you again this year. The vigil is in memory of "Acorn," a tribal member who was murdered in cold blood by the Mendocino County Sheriff's Office, and to date has received no justice. We're "Calling all People" to be with us at this important event. Let us stand together in memory of and justice for "Acorn" that can only come with the exoneration of "Bear" Lincoln. Overnight stays will be accommodated and our food we will share. The Second Annual Candlelight Vigil Memorial begins Saturday, April 12 at 7:30 pm on Little Valley Road on the Round Valley Indian Reservation. This was the scene of the sheriffs' ambush of Acorn. It continues Sunday, April 13 at 2:00 pm at the Buffalo Room of the Round Valley tribal hall, where there will be a community dinner with speakers, drumming and singing. You may bring your favorite dish to share with others. The following day, Monday, April 14, from 2-4 p.m., there will be a "Gathering for Justice" for Bear Lincoln outside the Mendocino County Jail at 951 Low Gap Road, Ukiah, CA. Bear Lincoln's murder trial begins the next day, Tuesday, April 15, 9:00 a.m. at the Mendocino County Courthouse, Ukiah, CA. For more information do call and remember your contributions to this worthy cause will always be appreciated. Respectfully, Cora Lee Simmons, Chairperson Round Valley Indians For Justice +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ FOR MORE INFORMATION about the Round Valley killings and the charges against Bear Lincoln go to the web site of the Albion Monitor at: http://www.monitor.net/monitor and use the search feature to look up Bear Lincoln or Round Valley for a complete list of stories and information. Another web site with lots of info about the case is Planet Peace at: http://www.teleport.com/~amt/planetpeace/ --------- "RE: Big Mountain: Statements to U.N." --------- Date: Wed, 27 Nov 1996 14:20:51 -0500 From: cliu@queens.lib.ny.us (Carol Liu) Subj: Big Mountain: Statements to U.N., Tribal Council Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) [ This article was submitted to NATIVE-L back in November and for some unknown reason was not relayed to the list at that time; I just came across the article in a system queue on my computer while looking for another file. I am relaying it now partly in an attempt to establish my own impartiality in the matter of the rights and wrongs of the actual matter of relocation of Navajo people. This article seems to have originated with the support organization calling itself "Sovereign Dineh Nation" - the statement seems well written and well thought out. However, there is quite possibly a cogent argument to be made from the side of those within the Hopi community who see the occupation of Hopi lands by Navajo people without compensation and without being subject to reasonable regulation of their activities as an encroachment upon their own ownership of and right of jurisdiction on that land. Again, I would like to be able to present both sides of this dispute, which I suspect will not end as the result of the recent judgement in favor of the Hopis - but I have yet to establish lines of communication with the Hopi people that would enable them to present their side of the story. Therefore, I will probably not carry much on this subject except for occasional fairly objective updates on the situation. I regret what may seem like a blackout, but it seems unfair to only present one side of the story. --Gary (gst@gnosys.svle.ma.us) ] Date: Wed, 27 Nov 1996 11:03:12 -0600 (CST) From: Sovereign Dineh Nation Subject: Big Mountain: Statements to U.N., Tribal Council Sovereign Dineh Nation sdn@primenet.com http://www.primenet.com/~sdn/ Commission on Human Rights Inter-Sessional Working Group on the draft declaration for the rights of indigenous peoples, 21 October - 1 November 1996, Geneva Intervention by Kee Watchman from Cactus Valley/Red Willow Springs, Big Mountain, Arizona USA Date: Mon, 4 Nov 1996 Subject: Big Mountain Statement to the UN Working Group on a Draft Declaration. Thank you Mr Chairman for giving me this time to address some important matters affecting our Traditional Dineh' Peoples. My name is Kee Watchman and I am a traditional Dineh from Cactus Valley/Red Willow Springs in the region of Big Mountain, Arizona USA. There are many items within this present Draft which have strong implications which would allow our issues and concerns be adequately addressed in our homelands. Some of these issues are: 1) Culturally adverse impacts: The Traditional Dineh' communities are affected by forced relocation policy. This for instance has serious effects on the health of those who are to be relocated and those who have already relocated outside of their traditional homelands. Suicides, alcoholism are increasing these health concerns. Mining operations on our lands cause severe health problems. Our songs and prayers for our ceremonies and rituals are deeply dependent on our lands. Our land is our BIBLE! Without our Bible how can we tell this international body and our people of where we come from, our Genesis. How can we teach our children and young people to respect and honor one another, as in the books of Proverbs and Psalms. How can we tell our relations and the world of the prophecies yet to come (book of Revelations), when they are being destroyed forever by so-called progress in the name of God? How can we as People proof who we are, "The People", when there are no more People to be found on Big Mountain? 2) Freedom of Religion: Our religious rights are being further violated by past federal court decisions. The Manybeads First Amendment court case is an example of our efforts for our rights to be respected by both national and international law. Further protection of our rights to freedom of religion, beliefs and religious practices which take into account our spiritual relationship with our traditional lands are necessary as provided for in Article 13 of the draft declaration. 3) Environmental concerns: Our lands are being polluted and wasted by the mining industries especially by Peabody Coal Company, America's largest and second in the world coal producer. Black Mesa is only 2.8 million acre, it has over 3 billion tons of high grade of black coal, uranium, oil, gas and the largest pristine underground water aquifer in northern Arizona and southern Utah. Our water is being pumped 276.7 miles to the Mojave Power Station, nearby Bull Head City. We also have North America's worst selenium problem on Black Mesa Plateau. Previous studies in the 40's and recent data by the Environmental Protection Agency acknowledge the concern with selenium in the water and in the land. There are concerns with fugitive coal dust flying in the air into our homes, on our livestock, our medicinal plants and trees and into our bodies. Our lands are becoming weak and therefore unable to provide us the proper strength to our medicinal plant's and tree people in our region. To be able to protect our lands from environmental destruction and exploitation by companies we need to have the rights to remain on our lands, to determine the use of our lands and to restitution of our lands as provided for in Articles 27, 28 and 30 of the draft declaration. 4) Treaties: Our Treaty of 1868 with the US government has been violated then and to this very day. We were to live in peace with the US government and their federal agencies, but there has only been impoverishment and exploitation of ourselves as People and of our homelands. Article 36 says that conflicts and disputes which cannot be settled otherwise should be submitted to competent international bodies. This should include a follow-up of reports and communications by international bodies. The issues of Big Mountain need to be recognized by the International Court of Justice. With respect to Article 39, I would like to underline the right to access to mutually acceptable and fair procedures for the resolution of conflicts and disputes with States. In the course of negotiation processes with the government we are often not properly informed about meetings or hearings and often have to travel thousands of miles to be able to attend these meetings. Some people cannot afford to attend a meeting because they have no one to look after their livestock in their absence. Mr Chairman, distinguished leaders and organisation representatives, in my conclusions I want to stress the need for support by the international community for my peoples and therefore hope for a speedy adoption of this draft declaration. Thank you. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Big Mountain Press Conference at the United Nations, Geneva, Switzerland October 31, 1996 Subject: Big Mtn. Press Conference at the UN-Geneva, Switzerland Thank you for giving us this time to address some important matters effecting our Traditional Dineh' Peoples. We are traditional Dineh from the region of Big Mountain, Arizona USA. The traditional Dineh people have been resisting forced relocation for over twenty years. The policy of forced relocation of Dineh people was induced by the United States Government and the Hopi Tribal Council in 1974 through the Relocation Act of 1994, Public Law 93-531. A former joint-use-area was divided into Hopi Partition Lands (HPL) and Navajo Partition Lands (NPL). 10.000 Dineh people living on HPL were to be forcibly removed from their ancestral lands on which they lived for hundreds of years to "new lands" on NPL. About 1000 traditional Dineh people still living on HPL today are resisting this forced relocation from their sacred lands which forms the basis of their religion, culture and identity. The underlying aim of this policy is to clear the region of Big Mountain for further coal mining by Peabody Coal Company. There have been recent developments with regards to the issues in the region of Big Mountain, and we would like to take this opportunity to inform you about them. We are currently facing severe harassment of our religious sites and practices by Hopi Rangers. Recently our religious ceremonies have been disrupted, ceremonial sites have been destructed and access to their annual Sundance ceremony was blockaded. The United States Justice Department and the Hopi Tribal Council set forth an ultimatum for the Dineh to sign an"Accommodation Agreement" by 31 December 1996 which was postponed recently to early 1997. This "Accommodation Agreement" would allow the Dineh to stay on their land only under 75 years leases with conditions under Hopi jurisdiction. Those who do not relocate within 30 days or do not sign the "Accommodation Agreement" will be considered as trespassers and subjected to forced eviction from their ancestral lands. Crucial hearings and meetings are taking place within the next months. A "Fairness Hearing" for verbal testimonials with regards to the 'Accommodation Agreement' is scheduled for 10-14 February 1997. Through the "Accommodation Agreement" the traditional Dineh need to have permits to gather ceremonial material and to erect sacred structures. They are not allowed to bury their dead according to their traditional ways and at sites of their choice. The "Accommodation Agreement" constitutes a gross violation of the Dineh's right to freely practise and manifest their religion as it severely restricts the Dineh's access to and use of their sacred land. The Dineh's religion and ceremonies are inextricably bound to the use of this land and its particular sacred sites. Without this land, the Dineh religion, their culture and the people themselves will not survive. Those Dineh who have already relocated into "new lands"- which are highly radioactive-, are seriously affected by illnesses, alcoholism and suicide due to inadequate housing conditions, insufficient provision of land and loss of their cultural identity. Some of the impacts of these developments are: 1) Culturally adverse impacts: The Traditional Dineh' communities are affected by forced relocation policy. This for instance has serious effects on the health of those who are to be relocated and those who have already relocated outside of their traditional homelands. Suicides, alcoholism are increasing these health concerns. Mining operations on our lands cause severe health problems. Our songs and prayers for our ceremonies and rituals are deeply dependent on our lands. Our land is our BIBLE! Without our Bible how can we tell this international body and our people of where we come from, our Genesis. How can we teach our children and young people to respect and honor one another, as in the books of Proverbs and Psalms. How can we tell our relations and the world of the prophecies yet to come (book of Revelations), when they are being destroyed forever by so-called progress in the name of God? How can we as People proof who we are, "The People", when they are no more People to be found on Big Mountain? 2) Freedom of Religion: Our religious rights are being further violated by past federal court decisions. The Manybeads First Amendment court case is an example of our efforts for our rights to be respected by both national and international law. Further protection of our rights to freedom of religion, beliefs and religious practices which take into account our spiritual relationship with our traditional lands are necessary. 3) Environmental concerns: Our lands are being polluted and wasted by the mining industries especially by Peabody Coal Company, America's largest and second in the world coal producer. Black Mesa is only 2.8 million acre, it has over 3 billion tons of high grade of black coal, uranium, oil, gas and the largest pristine underground water aquifer in northern Arizona and southern Utah. Our water is being pumped 276.7 miles to the Mojave Power Station, nearby Bull Head City. We also have North America's worst selenium problem on Black Mesa Plateau, which previous studies in the 40's and recent data by the Environmental Protection Agency acknowledges the concern with selenium in the water and in the land. There are concern's with fugitive coal dust flying in the air into our homes, on our livestock's, our medicinal plant's and tree's and into our bodies. Our lands are becoming weak and therefore unable to provide us the proper strength to our medicinal plant's and tree people in our region. To be able to protect our lands from environmental destruction and exploitation by companies we need to have the rights to remain on our lands, to determine the use of our lands and to restitution of our lands. 4) Treaties