From gars@netcom.com Wed Apr 16 15:56:56 1997 Date: Tue, 15 Apr 1997 23:18:09 -0700 From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews05.016 _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 05, ISSUE 016 O o o o o O __/_ / ) (___/ / ( (___, 19 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, NativeLit & NATIVE-L lists; UUCP and genie email; Settlers In Support of Indigenous Sovereignty; Newsgroups: alt.native,soc.culture.native,igc.grns.cal.forum 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://aises.uthscsa.edu/94_dis.html 1995: http://aises.uthscsa.edu/95_dis.html 1996: http://aises.uthscsa.edu/96_dis.html 1997: http://aises.uthscsa.edu/97_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. "To all Native American Nations. To each and every one of you, to keepers of a Sacred Chanupa, my dear sisters and brothers read this with your hearts!" "In these decisive times according to the prophesies of many elders and seers of these times and those that were before us, our ancestors, the spirits are very close to us. Understand that those who have an affliction for matter and money are there in great numbers. Reasonably spoken we cannot counter disputes anymore in a court of justice, as these are led and ruled by those of this society. Some of you have recognized that by now, others not yet. Wake up my dear brothers and sisters!" "Now there is a path, but this is dangerous, A WARNING is in place! When you care about all your relations in the native manner,and you walk your way in life in this manner, you can do what this one proposes. If not,or you are not so sure, take yourself to the sweatlodge, purify and pray for selflessness, till the moment you are sure to join." "Normally we ask the powers to come in and help us with what we want and need,we are in this prayer." "The other way is,telling what is going on and telling how we see it in a Sacred manner, so related to the earth and all our relations, then step back. DO NOT WANT TO INTERFERE,Just ask the spirits to help us out!" "Out of experience I know this works,and HOW! "But one misstep in your prayer, by putting in so many things as... well you name it: hatred, your own judgement, or how it should be cured or anything, YOU WILL GET HURT! We have to humbly let the powers decide what to do." "So, let's pray for all our relations and seven generations to come, that's what counts." "HO mitakuye oyasin" __ Old snake +- -- -- -- -- -- -- -- -- -- -- -+ | 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! There were warnings issued about the solar storm that is just ending. When the communications systems did not get disrupted as much as expected the storm was shrugged off by the media of the dominant society. Along fault lines on the west coast and the New Madrid fault in the heart of mid-America seismic trembles are being recorded. Geologists warn another major quake is eminent, and the people yawn and turn to the daily comics. Floods are occurring in the upper midwest as the snow melt joins rains, homes are being destroyed, and the government responds by throwing dollars at it (dollars, by the way, whose true value is based on faith in a monetary system that can change by 20 points or more within minutes of a quote from Alan Greenspan), and public hand wringing. In the meantime, the Buffalo Nation continues to be slaughtered by the state of Montana, Dine' are evicted from lands so Peabody Mines can strip minerals from our Mother's veins, Du Pont backs off of plans to strip mine the Okefenokee Swamp in the face of environmental outcry until further studies are completed, and natives are being massacred in Brazil as one of the last rain forests on Earth is destroyed for development and cattle grazing. The only thing that is amazing about all this is that the dominant society cannot see there is a connection between the actions it takes and the resulting consequences as Mother seeks ways to restore balance. Mike Wicks sends these reminders: In memory; 4.23.1973 Between eight and twelve individuals (names unknown) packing supplies into wounded Knee were intercepted by Goons [Guardians of the Oglala Nation] and vigilantes. None were ever heard from again. Former Rosebud Tribal President Robert Burnette and U.S. Justice Department Solicitor General Kent Frizzell conducted unsuccessful search for a mass grave after Wounded Knee siege. No further investigation. 4.27.1973 Buddy Lamont-AIM member hit by M16 fire at Wounded Knee, Bled to death while pinned down by fire. 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 - Protecting the Buffalo - Chippewa Spearing/Netting Season - Rosebud Resolution - Hopi Perspective on Dispute - Buffalo Slaughter Alert - Hopi Press Release - Shoshone in Trouble in Death Valley - History: Navajo-Hopi - ICWA Update - Moving On - Walk for Sexual Abuse Healing - Native America Calling - Press Releases on HPL Issues - Definition #1 - Lil'Wat Elder Testifies - Walk Against Mining Site - Bear Lincoln - Round Valley Indians for Justice - Assimilation List - Healing Center Director - POW Recognition Day - Poem: In Honor of Our Women - Verse: Hawaiian Book of Days - Conferences and Powwows - offline --------- "RE: Protecting the Buffalo" --------- Date: Tue, 15 Apr 1997 14:35:36 -0600 (MDT) From: Arvol Looking Horse via Joe Chasing Horses via Gary Smith (gars@netcom.com) Subj: Protecting the Buffalo I have been granted the honor of passing on this message from Joe Chasing Horses, Lakota Elder, on behalf of Chief Arvol Looking Horse. Released through Joe Chasing Horse Chief Looking Horse's statement concerning the efforts of protecting the Buffalo at Yellowstone National Park. At this time, because of the vast amount of people working toward the protection of the Buffalo, I feel it would be in our best interest to begin consolidating our efforts. These efforts which include lobbying, compilation of support people around Yellowstone/the issue, present and past correspondence with any government officials, information and notification of lawyers and informative people's efforts thus far, any meeting planned toward this endeavor, strategic measures, etc..., should be reported to a central person and office. This person will be Rosalie Little Thunder, you can contact her through Karen Little Thunder of Rapid City, SD, (605) 394-9730. This delegation will ensure the cohesive and timely planning needed to protect our relative the Buffalo. This also directs any fundraising to it's proper area, so financial needs are addressed accordingly and are accountable. We need to bring together our information, expertise and financial support so we can best meet the needs of one another's assistance toward this spiritual issue. Please inform Rosalie Little Thunder of any fundraising toward this cause. Mitakuye Oyasin, Chief Arvol Looking Horse --------- "RE: Rosebud Resolution" --------- Date: Tue, 15 Apr 1997 19:00:20 -0600 (MDT) From: Rosalie Little Thunder via Gary Smith (gars@netcom.com) Subj: Rosebud Resolution I have been granted the honor of passing on this resolution by the Rosebud Sioux Tribe by Rosalie Little Thunder, Lakota Elder. Rosebud Sioux Tribe Resolution No 97-87 Passed 4/14/97 WHEREAS, the Rosebud Sioux Tribal Nation is a federally recognized Indian Tribe organized pursuant to the Indian Reorganization Act of 1934 and all pertinent amendments therof and; WHEREAS, the Rosebud Sioux Tribal Nation is governed by a Tribal Council made up of elected represenatives who act in accordance with the powers granted to it by its Constitution and By-Laws and; WHEREAS, the buffalo is of significant spiritual and cultural value to the Rosebud Sioux Tribal Nation and the Great Sioux Nation and we have an inherent right and responsibility to protect the buffalo and; WHEREAS, the participants of the Interim Bison Management Operating Procedures have failed to consult with the Rosebud Sioux Tribal Nation or the Great Sioux Nation and; WHEREAS, the Rosebud Sioux Tribal Council and the RST land and Natural Resources Committee strongly object to the decimation of the Yellowstone BUffalo herd and; WHEREAS, the Rosebud Sioux Tribal Council and the RST Land and Natural Resources Committee further object to the continuing deaths by starvation of the Yellowstone Buffalo and; WHEREAS, the Rosebud Sioux Tribal Nation and the RST Land and Natural Resources Committee desires to put an end to the management practices that are grossly insensitive to the spiritual and cultural beliefs of the people of the Rosebud Sioux Tribal Nation and the Great Sioux Nation and because historically, the buffalo became almost extinct due to similar wholesale and unregulated slaughter, now, Therefore Be It Resolved, that the Rosebud Sioux Tribe objects to the current management of the Yellowstone Buffalo herd and hereby requests that further management of the Buffalo herd be changed to reflect the spiritual and cultural beliefs and practices of the Rosebud Sioux Tribal People. Be It Further Resolved, that the President of the United States, the Department of Interior, and the Yellowstone National Park consult with the Rosebud Sioux Tribal Nation and the Tribes of the Great Sioux Nation regarding a modified management plan. Be It Further Resolved, the Rosebud Sioux Tribal Council requests immediate action to protect the remaining Yellowstone Buffalo herd from starvation. --------- "RE: Buffalo Slaughter Alert" --------- Subject: ***BUFFALO SLAUGHTER ALERT 4/9/97*** Date: Wed, 09 Apr 97 15:28:57 -0600 From: "J.D.K. Chipps " UUCP email Bison Advocacy Project POB 7381 Missoula, MT 59807 (406) 728-5733 bison@wildrockies.org (or e-mail me at jbarnes@wildrockies.org) WEBSITE: http://www.wildrockies.org/bison Today's official Winter '96-'97 bison kill-count: 1080 Some 500-700 more have died from the effects of this harsh winter: Fewer than 1200 remaining bison have been counted, down from 3500 this summer. MAY I ***DEAD***LINE By May 1, all bison still outside of Yellowstone National Park, including those tested, marked and tagged as being brucellosis-free, must either return to the park or be shot. Why? Because soon the cattle will be trucked in to stock Forest Service grazing allotments. Bison killing has slowed in recent weeks as the winter's snowpack melted to expose forage, and bison have not needed to move so far. But when this deadline arrives, we expect a full-on massacre of the remaining animals. Which is why there's been a... BORDER PATROL FORMED Rosalie Little Thunder, Lakota elder, and the InterTribal Bison Cooperative (ITBC) have received a commitment from the Tokala Society of the Oglala Lakota to form a Yellowstone border patrol to keep the state of Montana from killing any more bison. Riders may, ecologically incorrect as it might be, haze bison back and feed them if necessary to keep them safe from Montana's gunboys. The Yellowstone bison survived near extinction and years of ranch management from the turn of the century until 1968. They're clever animals and they'll survive "pollution" by feeding and manipulation. They don't survive bullets very well. Whatever direct action bison protectors take to keep them alive this season, we remain resolute in keeping the Yellowstone herd free, wild and unfenced. For more information, how to send support, help take part etc., contact ITBC at POB 8105 Rapid City, SD 57709-8105 phone: (605)394-9730, fax: (605)394-7742, e-mail: itbc@rapidcity.com YELLOWSTONE STATE GAME FARM? Montana Governor Marc Racicot is trying to slip through the state legislature a bill that would allow the Department of Livestock to sell captured wild bison on the open market, proceeds to fatten the DOL's budget. This contradicts the state's own rhetoric which heretofore has found the threat of disease-free bison so severe that they would not accept proposals to quarantine them in tribal facilities for later incorporation into tribal herds. Apparently the prospect of money has lessened brucellosis's virulence. The prospect of a state's selling off public wildlife for profit is appalling. Please contact the Governor's office and demand that Racicot withdraw the bill. Governor of Montana, Marc Racicot, State Capitol, Helena, MT 59620 (406) 444-3111 e-mail: momholt-mason@mt.gov DEMAND THAT THE CHURCH UNIVERSAL AND TRIUMPHANT MAKE ROOM FOR WILD BISON. They wanted to have a place in the wild heart of Yellowstone, but they have been merciless towards Yellowstone bison, demanding that all bison that show up on "their" land be exterminated. The state has gleefully complied. 347 bison have been killed this season where Yellowstone abuts CUT's Royal Teton Ranch. Let 'em know what you think of their actions. CALL TOLL-FREE! 1-800- 437-3366, TOLL-FREE FAX! 1-800-221-8307, e-mail: tslinfo@tsl.org NATIONAL WILDLIFE FEDERATION'S BISON PROJECT SUES APHIS After APHIS denied the Project's request under the Freedom of Information Act for information backing up APHIS's directive that wild bison must be removed from potential contact with cattle or Montana could lose its brucellosis-free status, NWF filed suit to force the agency to cough up its justifications. Maybe APHIS fears the exposure of its corruption on this issue. Check out NWF's Bison Project website: www.nwf.org/nwf/news/bishome.html SPECIAL CONTEMPT DUE: to Senator Max Baucus (D-MT) who, while supporting livestock industry attempts to have the Yellowstone bison managed like cattle, blathered on in a recent radio interview about the dangers of "airborne" transmission of brucellosis. Such a thing does not occur. It's a case of the venal leading the ignorant. Meanwhile, Max better not stand downwind of MT state Vet Clarence Siroky, who has brucellosis (undulant fever) as a result of hanging out one too many times at the south end of a cow. DONATIONS NEEDED: Send to Bison Advocacy Project/Ecology Center,POB 7381 Missoula, MT 59807. Give these demands to the politicians and bureaucrats below! -- Halt the bison extermination program. -- Cancel cattle-grazing leases on public lands around Yellowstone. -- Allow bison to travel onto such state and federal lands as they choose. -- Transfer bison causing "damage" on private lands to quarantines in Montana on tribal or public land and incorporate them into herds on public lands and adequate tribal lands being as hands-off as possible. -- Control, test and vaccinate *cattle* on private lands in the Greater Yellowstone Area. -- Transfer management of Montana's wild bison back to the Department of Fish, Wildlife and Parks. --Maintain Yellowstone NP's policy of natural regulation--NO FENCES FOR WILD BISON! BOYCOTTS OF MONTANA: -The fund for Animals has called a tourism boycott of Montana. Call the Montana Travel Bureau 1-800-847-4868 or http://travel.mt.gov (No more visits till the slaughter stops!) -BOYCOTT BEEF! Call the Montana Stockgrowers Association at (406) 442-3420 to register your distaste for beef tainted by bison extermination. ***Video clips of the slaughter are available from Cold Mountain, Cold Rivers POB 7941 Missoula, MT 59807 (406) 728-0867 cmcr@wildrockies.orgt *** -APHIS Administrator Terry Medley, (202)720-2511, fax (202)720-3982 -Governor of Montana, Marc Racicot, State Capitol, Helena, MT 59620 (406) 444-3111 momholt-mason@mt.gov -Superintendent of Yellowstone National Park, Mike Finley, Box 168 Yellowstone National Park, Wy 82190 (307)344-2002, e-mail: webmaster@nps.gov -Montana's US Senators Max Baucus at max@baucus.senate.gov and Conrad Burns at conrad_burns@burns.senate.gov -Bruce Babbitt, Secretary of the Interior, Interior Bldg. 1849 C St. NW, Washington, DC 20240 Ph: (202) 208-7531, fax: (202) 208-6956, e-mail: Bruce_Babbitt@IOS.DOI.GOV -Dan Glickman, Secretary of Agriculture, 200 A Whitten Bldg., 1400 Independence Ave. SW, Washington, DC, Ph: (202) 720-2166, e-mail: Agsec@usda.gov BISON BELONG IN MONTANA! --------- "RE: Shoshone in Trouble in Death Valley" --------- Date: 6:24 PM Apr 10, 1997 From: Mike Feinstein Subj: Shoshone in Trouble in Death Valley Newsgroup: igc.grns.cal.forum HELP THE TIMBISHA SHOSHONE Draw the Line -------------------------------------- Secretary Babbitt Promises To Throw the Timbisha Shoshone Tribe off their Ancestral Homeland in Death Valley Death Valley, California - Thursday, March 7: At a meeting in Death Valley, California, federal officials from the National Park Service and the Bureau of Land Management told leaders of the Timbisha Shoshone Tribe that their boss, Secretary of Interior Bruce Babbitt, has decided to throw the Tribe off the last remnant of its traditional homelands in Death Valley. The Secretary will force the Tribe to give up the tiny 40 acre camp in Death Valley it was relocated to when President Hoover took the Tribe's land away in 1933 to establish the Death Valley National Monument. Pauline Esteves, Acting Tribal Chairperson and tribal elder, observed that this latest action by the federal government is just one more attempt at "ethnic cleansing." "Since 1933, the National Park Service has done everything in its power to deny the Tribe's historical claims, pretend we do not exist, and to get us out of the Park. While only about fifty of our members managed to maintain a continuing presence in the Valley on this water-starved, sand-blown 40 acre parcel, the Park Service has treated us like dirt. Over the years, this arrogant agency has controlled our every movement, cut off our power, severed access to our sacred sites, fined us for engaging in our traditional practices, and bulldozed our homes when our people vacated them to return to traditional summer camps." According to Richard Boland, Tribal Administrator and Chief Spokesman for the Timbisha Shoshone Land Restoration Committee, the Tribe reacted in disbelief to the news delivered by the federal officials. "The Tribe had been hopeful its sixty-three year old grievance would be finally redressed with the passing of the California Desert Protection Act. This Act, passed in October 1994, largely because of strong support from California Senator Dianne Feinstein and environmentalists, added some 3 million acres of desert land to the National Monument and made the whole area into a National Park. But of particular interest to the Tribe, the Act included a provision instructing the Secretary of Interior, while implementing this huge land transfer, to conduct a study of the Tribe's aboriginal homelands with the purpose of identifying "lands suitable for a reservation" for the Timbisha people. Congress explicitly instructed the Secretary of Interior to prepare this study "in consultation with the Tribe." In the words of Tribal Chairperson Esteves: "Finally the secret is out. And once again the federal government 'did it to us' rather than with us. It was one long eleven-month 'charade.' Those pasty-faced bureaucrats knew from the beginning that they would not restore ancestral lands to us. They sat there through presentation after presentation by the Tribe, fooling us into believing that there could be a sincere dialogue between the federal government and its constituents. We spent over a hundred thousand dollars, hiring the best anthropologists, historians, lawyers and economic consultants, gathering data, establishing the suitability' of segments of our traditional homelands proposed to be taken into trust. We made countless proposals. We got nothing of substance back, no effort on their part to even meet us part way. Instead of a dialogue and a respectful exchange between of ideas, we were stonewalled. Instead of a commitment to right an old wrong, to fulfill the government's trust responsibility to this nation's first people, this Democratic Administration has used its enormous power to clobber us. And to add insult to injury, this Administration used the Desert Protection Act, to legitimatize the government's decades-long racist policy to get Indians out of National Parks. This liberal Act has been used by the Clinton Administration as the final solution' to its Indian problem in Death Valley." The forced removal of the Tribe from its homelands in Death Valley will extend that lie that the Park Service has perpetuated ever since it stole the land and created the myth that there were no Indians living in the area. This is not only unfair to the Tribe but it continues to corrupt the Park's mandate to truly share this national treasure with the American public. There are over a million tourists who visit Death Valley each year both lured by the area's stark beauty and its unique history. An essential part of the region's legacy has been the Timbisha Shoshone people who have been an integral part of the desert for thousands of years. The lands are replete with historical encampments, hunting trails, burial grounds, hidden springs and archaeological sites that have powerful traditional and spiritual significance. Instead of the Valley just perpetuating "Death" as the National Park Service would have visitors believe today, the arid land and natural resources have sustained a resilient and creative desert people and a rich Native American culture for thousands of years. Until the Tribe was cut off from its land in 1933, it had been an integral part of the ecological equation - cultivating mesquite, pine nuts and other indigenous plant life for food, developing and preserving springs for their own use and to protect and enhance the wildlife, and selectively burning underbrush to prevent forest fires in the mountains. The Timbisha Shoshone Tribe holds the secret to surviving one of the awesome deserts in the world and the public most assuredly would love to learn the knowledge and wisdom directly from the people who possess it. Until now the National Park Service has kept all this a closely guarded secret lest the truth of its land theft also has to be revealed. [Note: Before the coming of the white man, the Shoshone...were one of the most ecologically efficient Indian groups in North America. They had maintained a delicate balance with nature, but overgrazing and destruction of game rapidly transformed the western Shoshonean groups of Utah and Nevada into poor Indians...Brigham Madsen, The Shoshoni Frontier and the Bear River Massacre. We will not take this lying down. We still have faith in the American people and in the democratic system of government. If our government can stand up for justice in Bosnia, it should be able to do the right thing in Death Valley. Please support us in this fight by providing necessary information in the following input form: -------------------------------------- Should you wish to write, fax, or call please note the following: The Timbisha Shoshone - Death Valley Land Restoration Project PO Box 206 Death Valley, CA 92328-0206 Ph. (619) 786-2374 Fax (619) 786-2375 Chief Spokesperson: Richard F. Boland (619) 786-2374 --------- "RE: ICWA Update" --------- Date: Tue, 15 Apr 1997 16:58:07 -0500 From: berryj@okway.okstate.edu (John Berry) Subj: ICWA update Mailing List: NATIVELIT INDIAN CHILD WELFARE ACT UPDATE Congressman Young and Miller Introduce ICWA amendments - H.R. 1082 On March 13 Congressman Don Young (R-AK) joined by Congressman George Miller (D-CA) introduced H.R. 1082 the Indian Child Welfare Act Amendments of 1997. The bill is virtually identical to the House ICWA bill that they introduced last year (H.R. 3828) that tribes, Indian organizations and the American Academy of Adoption Attorneys helped develop. A similar ICWA bill was also introduced last year in the Senate by Senators McCain (R-AZ) and Inouye (D-HI) as S. 1962. Congressman Young expressed interest in working to pass H.R. 1082 this year, starting with a hearing in the House Resources Committee later this year. The following is the text of Congressman Young's introductory statement for H.R. 1082 from the Congressional Record of March 13, 1997. Mr. Speaker, I am pleased to offer legislation with the ranking minority member of the Resources Committee, Mr. George Miller. The 104th Congress considered several legislative bills to amend the Indian Child Welfare Act (ICWA), however, none of the legislative measures were enacted into law. In may 1996, the Committee on Resources and I directed the Tanana Chiefs Conference to begin a consultation effort with the American Academy of Adoption Attorneys, National Indian Child Welfare Association, and tribes to draft ICWA legislation. Last year, tribal representatives met in Tulsa, OK, to reach a consensus to address concerns expressed with the ICWA. This legislation contains identical language which was drafted and agreed to by the Academy of Adoption Attorneys and tribal representatives in H.R. 3828. H.R. 3828 was favorably reported out of the Committee on Resources, however it was not considered by the House in the 104th Congress. This legislation addresses many of the concerns of the adoption of native children by providing notice to tribes for voluntary adoptions, terminations of parental rights, and foster care proceedings. It provides for time lines for tribal intervention in voluntary cases and provides criminal sanctions to discourage fraudulent practices in Indian adoptions. The proposal provides for open adoptions in states where state law prohibits them and clarifies tribal courts authority to declare children wards of the tribal courts. Additionally, it clarifies the limits on withdrawals of parental consent to adoptions. In addition, it states that attorneys and public and private agencies have a duty to inform Indian parents of their rights under ICWA, and provides for tribal membership certification in adoptions. These reforms resolve the ambiguities in current law which resulted in needless litigation, and have disrupted Indian adoption placements without reducing this country's commitment to protect Native American families and promote the best interest of Native children. Mr. Speaker, all of the provisions contained in this bill have been tentatively embraced by the Academy of Adoption Attorneys and tribal representatives. My committee will seek additional input from the Department of Justice, the Department of the Interior and the Department of Health and Human Services. Last year, both the Department of Justice and the Department of the Interior embraced identical ICWA legislation. Additionally, Jane Gorman, the attorney for the Rost family embraced the supported passage of this legislation in the 104th Congress. The Rost case has been a sad and tragic case which was caused by an attorney who tried to cover up the natural parent's tribal membership and purposefully avoided checking with the grandparent's extended family of the children to see if the family was available to adopt these children. The sad part is that this attorney did not violate the law, but he inflicted sorrow on the Rosts, the grandparents of the children, and ultimately on the children themselves. This proposed legislation will impose criminal sanctions on attorneys who violate ICWA requirements in the adoptions of a Native child. In closing, I believe we have acceptable legislation which will protect the interests of adoptive parents, Native extended families, and most importantly, Alaska Native and American Indian children. For more information please contact staff member: David Simmons National Indian Child Welfare Association 3611 SW Hood St., Suite 201 Portland, OR 97201 Phone: (503) 222-4044 ext.19 Fax: (503) 222-4007 e-mail: info@nicwa.org --------- "RE: Walk for Sexual Abuse Healing" --------- Date: Wed, 9 Apr 1997 04:49:02 -0700 (PDT) From: Lynne Moss-Sharman Subj: Native Anglican Bishop walking for sexual abuse healing UUCP email April 8 1997 Chronicle Journal Thunder Bay Ontario DISTRICT NATIVES ATTEMPT TO START HEALING PROCESS by Gail Cohen Organizers are hoping the $34,000 raised to date by the Sacred Walk for Healing is just the beginning. A weekend fund-raising event in Sioux Lookout was the first major step to raise awareness of the walk, which began March 4 at Sachigo Lake First Nation. "The money will be used for counselling for abuse victims and survivors of residential school abuse," said Muskrat Dam Chief Sam Beardy. The walk was started by Bishop Gordon Beardy to raise funds for community-based healing initiatives and to create awareness of sexual and other abuses in native communities. He arrived at the 700-km. mark of the 3000 km. route in Sioux Lookout on Friday. "I have seen people suffering, and if I can do something for them then I will," he said. Gordon Beardy was installed as bishop of Keewatin in December and is the first aboriginal Anglican diocesan bishop in Canada. He said he was raised in a residential school and suffered its injustices. In the last week, two teenage boys committed suicide at Kingfisher Lake which Sam Beardy said "is a direct result of the root issues faced by aboriginal communities. "We are trying to address this. As aboriginal people we are trying to take responsibility for ourselves and start the healing process." Big Trout Lake band Coun. Stephen Chapman is one of more than 500 people who have walked with the bishop and his six core-walkers. Chapman is also an Anglican priest who works with youth and was at Kingfisher Lake for a weekend rally. "It's hard for the community," he said Monday, "but things are continuing on." Chapman walked along the winter road crossing Big Trout Lake and said even though the weather wasn't cold, the going was a bit tough. "The ice was slippery and I fell on my face a few times," he said. "That takes its toll when you're walking for seven hours straight." Also joining the walk was a group of Pelican Falls First Nation high School students. "I know victims of abuse," said Grade 12 student Rudy Beardy. "For some of them, counselling has had a good outcome." Heather Siddler, a Grade 11 student, said she knew two girls who were sexually abused and who committed suicide. "I'm hoping that people will realize this major issue is happening all over Northern Ontario," she said. The walkers were to leave Sioux Lookout for Dryden Monday, but nasty weather and poor road conditions delayed them. They should arrive in Dryden today. Averaging between 80 and 100 km. a day, Stan Beardy said the plan is to be in Winnipeg in under three weeks. The next leg of the trip will lead to Bird First Nation, a Cree community in northern Manitoba. submitted by Lynne Moss-Sharman, The Stone Angels, Thunder Bay --------- "RE: Press Releases on HPL Issues" --------- Date: Wed, 9 Apr 1997 22:53:42 -0600 (MDT) From: Fred Sinkevich Subj: Press Releases on HPL Issues (fwd) ---------- Forwarded message ---------- From: SDN/Dineh Alliance A CALL TO ALL RELIGIOUS DENOMINATIONS AND CHURCH ORGANIZATIONS: THE FORCED EVICTIONS OF THE DINEH (NAVAJO) OF THE HOPI PARTITIONED LAND (HPL) IS AN ISSUE OF: * THE DENIAL OF FREEDOM OF RELIGION AND THE BASIC HUMAN, CIVIL AND RELIGIOUS RIGHTS GUARANTEED IN THE "SACRED" U.S CONSTITUTION AND THE BILL OF RIGHTS; * THE STRICT CONTROLS AND REQUIREMENTS ON OUR ABILITY TO WORSHIP THE CREATOR AS WE PLEASE ACCORDING TO OUR DINEH RELIGION AND THE PERMITS REQUIRED TO CONDUCT CEREMONIES; * THE OFFICIAL PROHIBITION ON THE BURIAL OF OUR DECEASED ON THE HPL, THE DESECRATION AND DESTRUCTION OF SACREDS SITES, AND THE DENIAL OF ACCESS TO SACRED SITES; * THE CREATION OF A POLICE STATE ON THE HPL VIA PUBLIC LAW 93-531--"The Relocation Act of 1974" AND P.L. 104-301--"The Navajo-Hopi Land Dispute Settlement Act of 1996" WHICH HAS INTERFERED WITH OUR DINEH SPIRITUAL WAY OF LIFE AND PRACTICE OF OUR RELIGION; We ask above all things for your prayers and offerings on our behalf. Those of us who do not sign the latest lease proposal--the Accommodation Agreement--stand to lose all that we have (physically) under the current controlling and restrictive terms contained therein. Whether we sign the Agreement or not, some of us face imminent eviction (the Hopi Tribe retains the right to sue for eviction) from the land of our birth. Our umbilical cords are buried where our ancestors are and we cannot move for this would be against the First Instructions given to us by the Creator; the Spiritual and Natural Cycles of Life will be disrupted severely. We are denied the right to bury our deceased on Hopi Partitioned Land (HPL). Our ceremonies, gatherings, and other religious activities are regulated by a permitting process that is foreign to our Dine' Religion and Way of Life and is designed to humiliate, intimidate and harass us in the process. Ceremonial hogans have been dismantled, even while ceremonies are being conducted! The land we dwell upon has always been our traditional aboriginal homeland within the Four Sacred Mountains. Big Mountain is our sacred shrine and Black Mesa is the female figure in our Dine' Religion. There are many medicine and food plants that are being wiped out because of the mining (many midden and burial sites have been destroyed and over 100 burial sites expect to be destroyed within five years) by Peabody Western Coal Company and there are sites that will no longer be accessible because they are on the HPL. Sovereign Dineh Nation-Dineh Alliance P.O. Box 1042 Hotevilla, AZ 86030 * Cell Phone: 520/607-1449 Sub-Ofc: P.O. Box 2889 Window Rock, AZ 86515 505/371-5551 * dineh@primenet.com Web site: http://www.primenet.com/~dineh/index.html Flagstaff, AZ Press Conference 03-31-97 It is a sad day for both the Navajo (Dine') and Hopi Nations. To witness and experience the U.S. Government's "divide and conquer" tactic as it has been played out between and by, both tribes, is why we declare this day, April 01, 1997, a "Day of Mourning". In the future it will be made clear to all, that this Relocation Program was set into motion by the greed of the U.S. Government and multi-national corporations, all intent on getting to the vast natural resources that we line on top of. Both tribes continue to pay the tremendous cost of the terrible environmental devastation inflicted upon us for pennies on the dollar. Going against spiritual and natural laws will ensure that our future generations will suffer. This must stop. "This is no longer a Dine' issue for all Red Nations are threatened with the same treatment as we are", said Louise Benally, Spokeswoman, Sovereign Dineh Nation, "Water development is going to be difficult for all tribes if this 'Public Law' is allowed to stay in the books. At present, we are denied every opportunity for development, water, economic, social, or otherwise yet Peabody Western Coal Company depletes the Navajo-Aquifer at a rate of over a billion gallons of pristine water per year. It has always been the contention of the traditional peoples of the Dine' and Hopi, that there is no "land dispute", therefore no need for mediation. All that has been accomplished at the expense of the Dine' who reside on the Hopi Partitioned Land (HPL) has been a demonstration of a Police State absent of a good neighbor policy that provides for dispute resolution, judicial recourse and due process. Those who do not sign "resist" in the spirit of our ancestors and for the good of future generations. Our Dine' Religion and Way of Life is not bound by man-made laws nor can we submit ourselves to another piece of paper that will have no meaning when the U.S. government finds another reason to perpetuate its given policy of assimilation and (cultural) genocide. "Our prayers are for our Navajo Nation leadership and the course we have set upon. We stand together in rejecting (by Navajo Tribal Council Resolution) the Accommodation Agreement and the hardships imposed upon us by the federal government and its agencies as well as the Hopi Tribe", Benally said, "We strongly appeal to the Hopi Tribal Chairman and the Hopi Tribal Council to reverse it's decision and reject the Accommodation Agreement with us. The future generations of Hopi also depend upon your wisdom in this uncertain time, do not allow yourselves to be played by the federal government and perpetuate the phony "Land Dispute". We, as Red Nations, will see that we will have no choice but to stand together if we are to protect our language, culture and history. --------- "RE: Definition #1" --------- Date: Fri, 11 Apr 1997 02:17:09 -0400 From: dAVe burlingame Subj: Definition #1... UUCP email Since Larry K. has taken the time to sort of lay a foundation, I'll follow with a couple things myself. Someone had asked what a "wannabe" is, and here's how I responded. Thoughts? > Would someone please define "wannabe" for me, I find it so amazing that > so many of you would judge me for wanting to live a spiritual, natural > existence just because I am a non-native. White people, new agers, environmentaliSSts, etc., etc., sometimes see with clearer vision than they have grown accustomed to, and with these temporarily hazeless eyes realize what many others (mostly aboriginal cultures, in AmeriKKKa and abroad) have known for thousands of years: it is much more beneficial to live with the land, to let it provide for you so that you may provide for it, than to take from it and offer no compensation. What happens is that in order to save this land, to care for it, love, and respect it as NAtives do, many narrow and small-minded outsiders want to be inside, to "be Indian," as if adopting the ways of the Humans is the pathway to enlightenment. What really happens, time and again and almost without exception, is that the rock that is NAtive spirituality is constantly being chipped away at by outsiders who think that owning a piece of that rock is as good as owning the whole thing. They never realize the true nature of the rock: that like all else on this planet, it belongs to all, and is owned by none. The outsiders are looking for Heaven, for salvation, for answers to the Universe, and think that our dreamcatchers, our prayer bundles, our smudgings are direct pathways to their Gods. All these thoughts chip away at our rock, because the outsiders fail to see that we do not do things to gain some God's favour. We take care of our land and our people, because in doing so we take care of all of us, including ourselves. And nothing else is more important. Ever. Ever see the movie "Lost in America?" Albert Brooks' character was obsessed with driving out West and "touching Indians." We are treated as religious icons, as holy artifacts. Not as people. That we know how to take care of our land is beyond reproach. What is appalling is when others want to take part in things that they have no right to. They believe our ceremonies to somehow be public domain, that anyone with a shell and a feather can "be Indian." The rock is chipped even further. This rant comes very close to dividing right from wrong down racial lines. But for all the supposed sympathy and empathy given us, outsiders are still trying to tell us what is NAtive and what is not. AmeriKKKa's campaign of genocide continues... If non-NAtives ARE GENUINELY CONCERNED about what is being done, they will ignore the problems of race, of what constitutes a wannabe, or a newager, or an environmentaliSSt, and focus instead on what to do in their own back yards, in their own governments, to affect the change that is so sorely needed. None of us can ever be united, none can hope for a true mending of the circle, if instead of taking action, we sit around discussing and using labels. It is action, and action alone, that will reveal your true nature. NAtives' concerns about wannabes, etc. aren't meant as remarks or attitudes based on racial divisions. We've all seen Indians who do not act Human at all, who trade the objects and materials of their culture, of their heritage, for a wallet of green paper. Just as there are NAtives who do not treat their people or land with respect, there are many non-NAtives who DO care, who understand what is happening today and are taking steps to stop (and hopefully reverse) the damage already done. However, a caring attitude is not an entitlement to the "trappings" of a native culture. Outsiders cannot and should not be the ones to decide what things they are ready to learn from NAtives. It is the sole province of the Keepers of the Ways to find who is worthy of knowledge and, more importantly, who is not. Final Word: what is needed, above all else, is respect. For the land, for the self, and (most importantly) for our Elders. Don't demand that an Elder provide you with answers, with stories or legends, for secrets of their Ways. There is no respect in making such demands. Simply sit and listen. When it is truly time for you to learn, the Elders will know. The Grandfathers will know. The Grandmothers will know. And you will be taught, and you will never forget, because they can see that you are worthy. The same thing goes for the land. Make no demands. Sit and listen, and when the land knows you are truly ready to listen, it will tell you what needs to be done. The land is always speaking to us, but it also decides if you will understand its words. I hope I in some small way have begun to answer your question. I have made some gross generalizations and said things perhaps out of anger, but I nonetheless take responsibility for each and every word. THE SHORT ANSWER: wannabes are simply trying to be something they're not and have no right to even pretend to be...and they don't know how to listen when they are told certain things are none of their business. They chip away at our rock and prize their fragments (or sell them), and they never realize the effect their actions have on the rock they have no right to take part of. These are my words. All My Relations dAVe Cowlitz Indian Tribe Unconquered. --------- "RE: Lil'Wat Elder Testifies" --------- Date: Sun, 13 Apr 1997 17:06:14 -0500 From: "S.I.S.I.S." Subj: Gustafsen: Lil'Wat Elder Testifies :-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-: April 12, 1997 Bulletin LIL'WAT GRANDMOTHER :"SURVIVAL OF OUR NATION IN JEOPARDY" Lil'Wat elder Lahalus (Loretta Pascal), testified with great dignity at the Ts'peten (Gustafsen Lake) trial April 9, 1997. She was called as a witness by self-representing defendant Shelagh Franklin. "I am Lil'Wat, one of the people of the land. Canada came after us. We have our own laws... the people are our constitution," Lahalus said. "We are spiritually, emotionally, and physically connected to mother earth -- one of our laws is to protect mother earth, and all her children... It isn't just an environmental issue, the survival of our nation is in jeopardy. We are connected to the land in all ways. Pascal said she's been working with native rights lawyer Bruce Clark ever since the standoffs at Ure Creek and Duffy Lake in 1990. She's been in front of 50 judges over issues of determination, but has never been answered, even though "it's in the Canadian constitution that we have the inherent right to sovereignty and jurisdiction." "I had to make a stand, myself, that I was no longer going to be a victim of the crimes, abuses, colonialism and genocide," Lahalus continued. "I have found my own identity, I know who I am and where I come from." Pascal further testified that her husband Chubb, like defendant Percy Rosette, is a traditional caretaker of the burial site, and that she had learned the history of the Gustafsen Lake area from the people who lived there. Lahalus talked about the 1910 Shuswap-Okanagan alliance, the 1911 Lil'Wat Declaration and the subsequent alliance all three nations. Her grandfather was one of the chiefs who made the Lil'Wat Declaration; "we were just carrying on where they left off."Just as she, as a Lil'Wat, had supported the stand by the Shuswap at Ts'peten in 1995, Shuswap elder Wolverine, defendant in this trial, had stood with the Lil'Wat at the 1990 Mount Currie blockade. When Franklin tried to question the witness about violence against the Lil'Wat and their supporters at the Ure Creek blockade, which was unattended by police, Judge Josephson intervened: "there may be endless examples of that, but that won't assist the jury." Josephson also declared irrelevant defence counsel Azevedo's question as to whether Lahalus thinks there is a pattern of RCMP violence against natives. "I'm sure we could have a two or three year trial on that alone," the judge remarked. Another self-representing defendant, James (OJ) Pitawanakwat related Lahalus' testimony to his own nation. OJ said that he's Odawa, one of the three fires of Ojibway nation, that they too have their own laws, known as the 21 commitments, and that there's a strong likeness between the commitments and a wampum, a reference to the Gus-Wen-Tah (Two Row Wampum Treaty) of the Haudenosaunee Confederacy. (Online at http://www.axess. com/users/mnation/tworowwampum.htm) Lahalus pointed out that people of different nations come together as an "extended" family to support and protect each other and their lands. "I've been criminalized for standing up for my rights, and my land, [but] I've freed myself from that Canadian system. I've made my stand, that's my responsibility as a woman and a mother." --FREE WOLVERINE - FREE THE TS'PETEN DEFENDERS - FREE LIL'WAT-- FREE ALL SOVEREIGN INDIGENOUS NATIONS :-:-:-:-:-:-:-:-PLEASE SEND LETTERS OF PROTEST TO:-:-:-:-:-:-:-:-:-: Ujjal Dosanjh BC Attorney General and Minister of Human Rights Parliament Buildings Victoria, BC V8V 1X4 Canada Phone: (250) 387-1866 Fax: (250) 387-6411 email:nlane@galaxy.gov.bc.ca Select Standing Committee on Aboriginal Affairs email: ClerkComm@lass.gov.bc.ca :-:-:-:-:-:-:-:-:-:-:-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 Loretta and Chubb Pascal can be contacted at PO Box 208 Mount Currie "BC" VON 2KO "Canada" Phone: (604) 894-6640 Fax: (604) 894-6095 email c/o: lscroggi@cyberstore.com :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: 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: Walk Against Mining Site" --------- Date: 15 Apr 1997 00:25:29 GMT From: "Michael Wilson" Subj: Walk against Mining Site Newsgroups: alt.native,soc.culture.native "Walk To Save Our Waters" Janesville to Crandon, WI N.E.P.E.W. (Nations for the Environmental Protection of Earth's Waters) Saturday, April 26 NEPEW (sounds like Napayo) is a word from the Menominee language meaning WATER. Water is a vital source for our existence. Our waters are the blood stream of our Mother Earth. From he comes the rivers of life that sustain all her children. If we allow to be poisoned by the Crandon Mining Company, we are allowing children-- our brothers, sisters, and ourselves--to be poisoned. Support the "Walk To Save Our Waters" from "Miracle", the white buffalo in Janesville, to the proposed Crandon mining site in Crandon, WI. The walk, over 355 miles, will begin on Saturday, April 26 and will be led by Dewey Skenandore, a member of the Menominee Nation. Support Dewey as he comes through your area, we all need to help keep our waters clean. For donations please make checks payable to: Siggenauk for the "Walk To Save Our Waters" and send them to N.E.P.E.W. c/o Siggenauk Interfaith Spiritual Center 3126 W. Kilbourn Ave. Milwaukee, WI 53208. To keep track of Dewey's location as he walks, call 342-8166. To support the Mining Moratorium Bill call your Assembly Representative at 1-800-362-9472 and ask them to support the bill. Water is a symbol of life. Don't let Crandon Mining Company make Wisconsin's water a symbol of death. N.E.P.E.W. is not responsible for or liable to any persons taking part in the walk. All individuals should be self-contained and responsible for themselves and their belongings. --------- "RE: Bear Lincoln" --------- Date: Mon, 27 Aug 1956 16:08:33 +0000 From: Christina Meckel Subj: Bear Lincoln UUCP email Today the trial of Bear Lincoln begins here in Ukiah Ca. Bear Lincoln is accused of shooting a Mendocino County Sheriff on the Round Valley Reservation in Covollo Ca. Rumors and little media coverage make this all I know, though I have lived here through this episode. I am trying to contact Cora Simmons in Covollo, who is with an organisation I think called The Round Valley Indian Defence Center. What I want to attain from her and make available to all of you is 1) the history of the Round Valley Reservation (how it came into being), 2) what led up to the fire fight where the Sheriff and one Native person were shot and killed, 3) how the media is handling (and not handling) this issue 4) their (this organisation) belief on what happened 5) what others can do to help, lend support 6) updates on the trial As I said, the speculations and rumors have been going like crazy. I know I do not believe he did it, and have good reason to believe this, but I want to be accurate, so am not posting my personal opinions. Anyway, as soon as I have this info, I will post it. Perhaps we can pray for Bear, his family, and this community. Thank you- --------- "RE: Round Valley Indians for Justice" --------- Date: Tue, 15 Apr 1997 14:40:51 -0400 From: Ishgooda@tdi.net Subj: Round Valley Indians for Justice(fwd) ------- FORWARD, Original message follows ------- From: nwilson@mcn.org (Nicholas Wilson) 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. --------- "RE: Assimilation List" --------- Date: Wed, 9 Apr 1997 12:18:58 -0700 (PDT) From: Larry Kibbey Subj: Assimilation List Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) 505 years ago the "Assimilation Phase" began and it hasn't stopped today. People are still wanting to change the culture and belief's to suite their own needs. Of course their degree's, certificate's, and diploma's give them that right, and it all started back with the: U.S. Government - Constitution/Declaration of Independence, and the U.S. Citizenship Act. 1. Federal and State Laws/Acts - Assimilation Enforcer. 2. Treaty - First Start of Assimilation. 3. Indian Board of Commissioner's - Assimilation Program Enforcer. 4. B.I.A. - Assimilation Program Enforcer. 5. Indian Reorganization Act - Assimilation Program Enforcer. 6. Inter-Tribal Councils - Assimilation Program Enforcer. 7. Education - Assimilation Program/Enforced. 8. Theology/Religions - Assimilation Program/Enforced. 9. Archaeology/Anthropology - Assimilation Program/Enforced. 10. Urbanization - Assimilation Program. 11. Historians, Scholar's, Professor's, etc. - Assimilation Enforcer's. 12. New Age Activity - Assimilation Program. 13. Wanna Be's - Full Assimilation by the year 2,000. 14. Wise-Use Movement - Assimilation Program. 15. Anti-Indian Movement - Assimilation Program. Just recently myself and three other Sun Dancer's from the Duck Valley Indian Reservation sat down in a meeting with an archaeologist from BLM and expressed some serious respects surrounding the culture and belief's issue, and despite I am not a Western Shoshone, I have lived here for almost 30 years and I am currently the Program Director for the Western Shoshone Historic Preservation Society, a non-profit organization, established to preserve and protect the cultural resources back in 1993, and since have been directly involved in various issues, surrounding Tribal Politic's and Sovereign, and I am a former member of A.I.M. and was very active in the 70's. One of the regards we spoke about, was the inclusion of "Outsider's" in Traditional issues and how much damage they have caused, and what good if any, but for the most part we came to terms about some of the concerns and interest we were talking about along the line of Traditional vs. Non- Traditional, and how we should promote getting rid of the New Age activity, that has already caused a major violation of NAGPRA, and it has yet to be addressed. For the most part the so-called "Tribal Bickering" that people often refer to, is not just bickering, it's trying to exclude illegal activity promoted by Tribal Member's, who lie, cheat, embezzle tribal funds, and make up their own laws to justify their actions, and normally get support through illegal means from other groups, and this is a fact. Tribal Politic's/Tribal Law is a very serious issue, which pertains to "Real People." Illegal Tribal Council's make it very difficult for people to advocate their needs, and what makes it even worse is New Age Groups and or Organizations that come along with their agenda, which includes the advocacy of Sovereign respects, and have made more of a mess, because they want to include everyone, normally because they had been told this by some self-proclaimed spiritual leader or medicine person some regards of that nature. Tribal Council's today, for the most part consist of Tribal Member's who are devote Christians, some who recognize the Traditional respect, some who refute it, and often they respect one another and their belief's, while still, there are those who endorse the many Christian sector's, who still travel to see an Indian Doctor, many of these people have good intention, still some are a joke. All in all, the chaos in Tribal Government is due to illegal activity, such as embezzlement, fraud, changing laws, all family inclusion in tribal projects for self-gain, which hurts many tribal member's, including tribal elder's, and to date, many tribal elder's do not get much of the respect they once got, and this is something I'm seeing currently, with two tribal elder's being used as pawns in an extortion and embezzlement matter. Outside groups, such as the Inter-Tribal Council's, Indian Commission Boards/Projects(State), Legal Services, B.I.A., Federal Agency's, State Agency's, all play some role in tribal politic's, mainly due to the Government-to-Government Executive Order, and then, this is where people holler the loudest, because if in fact an illegal council is in operation and under extreme protest, there's nothing that can be done to pursue these people from endorsing that council, and then the worse happens. This actually happens, not just here in Nevada, but all across Indian Country, and what is even worse, everyone wants to be included in trying to make Tribal Law better, but it's not just about Tribal Law, it's about people who just don't care about anything, but making a name for theirself, somewhere, somehow, and they don't care who they step on. So if you are going to talk about making better "Tribal Law" and or promoting "Sovereign" respects, first you'd better talk about getting rid of the phony's, the criminal's, the Wanna Be's, the New Age, and the Criminal intent, and I know for a fact, that People who desire change or who advocate change, are only doing it for theirselves, self-gain, self- purpose and they have no idea of how a tribal council operates, or how tribal law operates, because they only "Want" for theirself. The Sovereign Respects of our people, is very real, just as is Tribal Law, just as is the Traditional Law, because there are "Real People" involved, who have "Real Lives." There are many of our people involved in the ceremonies and medicine ways of our tribes, and we will use these ways to protect our people, protect our culture, and protect our belief's, and know that this is how we will fight those who continue to try and assimilate us into mainstream society, not in a Christian way, not in a book way, not in a movie way, not in an archeology way, not in an educational way, but through the use of something none of you will ever come to understand or know of, because for the most part, many of you are nothing more than "Parlor Indians" with "Parlor Idea's", and know that there are more Non-Indians who have a more genuine intent of addressing our concerns and interest then some of you self-proclaimed Indians. By Larry Kibby - kibbey@sierra.net 1581 Pinenut Circl Elko Indian Colony, Elko, Nevada 89801 ========================================== "The Indian, America's Prisoner's of War." "Roll # 32814" ========================================== --------- "RE: Healing Center Director" --------- Date: Wed, 9 Apr 1997 04:49:07 -0700 (PDT) From: Lynne Moss-Sharman Subj: Executive Director wanted UUCP email Northwestern Ontario Pic River Holistic Healing Center Executive Director tentative start May 15, 1997 The Pic River Holistic Healing Centre is a 16 unit residential treatment facility located on the Pic River First Nation in Heron Bay, Ontario. Our goal is to provide treatment and aftercare programming to individuals of aboriginal background residing in the Robinson-Superior Treaty area. Program areas are: Adult Children of Alcoholics, Compulsive Overeating, Grief and Abandonment issues, sexual abuse, anger management, effective self-parenting, and family violence. Telephone 807-229-1749 for more information. Resumes to: Holistic Healing Interview Committee, c/o Pic River First Nation, General Delivery, Heron Bay POT 1R0 Closing date April 18, 1997 4.30pm --------- "RE: POW Recognition Day" --------- Date: Wed, 9 Apr 1997 16:13:07 -0700 (PDT) From: Larry Kibbey Subj: 1997-04-08 Proclamation of Former POW Recognition Day 1997 UUCP email THE WHITE HOUSE Office of the Press Secretary _______________________________________________________________ For Immediate Release April 8, 1997 NATIONAL FORMER PRISONER OF WAR RECOGNITION DAY, 1997 - - - - - - - BY THE PRESIDENT OF THE UNITED STATES OF AMERICA A PROCLAMATION Throughout the annals of American military history, our men and women in uniform have placed themselves in great peril for the benefit of our Nation. Many of these courageous guardians of our freedoms have been held against their will as prisoners of war. The American people, including those now serving in our Armed Forces, continue to hold in the highest esteem these men and women who suffered the loss of their personal freedom and, in some instances, their lives. Although there is no threat of a major conflict in our immediate future, we face continuing military challenges, and our Armed Forces still deploy "in harm's way" to maintain American interests and stability throughout the world. Whether attempting to keep the peace in Bosnia, evacuating American citizens from Albania, or patrolling the world's seas and skies, our service men and women risk capture by unfriendly foreign forces. American prisoners of war have always proudly struggled for their freedom and have demonstrated a profound dedication to their country. Although international law, as set forth in the Geneva Convention, confers a protected status on prisoners of war, many Americans faced difficult conditions, including torture, but they persevered, taking comfort in their love of God, family, and country. We can never know the extent of the brutality and hardships many of them encountered, but we can express our sincere admiration for their courage and bravery. As we observe National Former Prisoner of War Recognition Day, we honor and recognize all American service personnel who endured detention or captivity in the service of their Nation. We take comfort in knowing that despite enduring daily physical and mental trials, many survived and returned to productive lives at home. But we remember and pay homage and respect to those who made the ultimate sacrifice while in enemy hands. Today, we enjoy the freedoms that generations of American men and women have fought to defend. Let us extend to Americans who were prisoners of war, and to their families, our profound gratitude for their unselfish contribution to the preservation of our country. We will never forget. NOW, THEREFORE, I, WILLIAM J. CLINTON, President of the United States of America, by virtue of the authority vested in me by the Constitution and laws of the United States, do hereby proclaim April 9, 1997, as National Former Prisoner of War Recognition Day. I call upon all Americans to join in remembering former American prisoners of war who suffered the hardships of enemy captivity. I also call upon Federal, State, and local government officials and private organizations to observe this day with appropriate ceremonies, programs, and activities. IN WITNESS WHEREOF, I have hereunto set my hand this eighth day of April, in the year of our Lord nineteen hundred and ninety-seven, and of the Independence of the United States of America the two hundred and twenty-first. WILLIAM J. CLINTON --------- "RE: Poem: In Honor of Our Women" --------- Date: Thu, 10 Apr 1997 20:37:47 -0400 From: Larry Kibbey Subj: In Honor of Our Women UUCP email "A Quality Woman" Hair, long and black, Skin as smooth As silk, A calm appeal Of serenity, A woman of quality, Indian born. With eyes Dark as night, Eyes that give your face a warm And caring look, A look one knows Comes from within, You are A woman of quality, Indian born. With features So unique, You awake a person Deep in thought, Aware of your presence, You are of the heart As you are to the Soul and mind; You are A quality woman, Indian born. As a woman You shall always Be a wonder; A beauty never-ending; A perfect picture Of life, As life should be, You are And always will be A woman of quality, Indian born! January 6, 1991 By Larry Kibby - kibbey@sierra.net 1581 Pinenut Circle Elko Indian Colony, Elko, Nevada 89801 ========================================== "The Indian, America's Prisoner's of War." "Roll # 32814" ========================================== --------- "RE: Verse: Hawaiian Book of Days" --------- Date: 97/04/06 01:40 From: Debra F. Sanders Subj: Hawaiian Book of Days genie email A HAWAIIAN BOOK OF DAYS, week of April 20-26 APELILA (April) (Welo) 20 Cherish the fragile beauty of nature -- it is ours to borrow, not to keep. 21 Sail the ocean by moonlight, and you may find the secret island of the ancients. 22 To know true power, capture the wind in your sails and journey to the place which no one has ever seen before. 23 Three things sustain life -- food, hope, and an abiding sense of wonder. 24 Give me the beauty of nature to restore my spirit, where the morning dew glistens in the sunlight, and the wind is the only sound that I hear. 25 A wave upon the sand takes only a little of the land and gives the blessings of the sea in return. 26 The family, ohana, goes on from generation to generation: the seeds of tradition we plant bear fruit in a thousand different ways. (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Conferences and Powwows - offline" --------- Date: Thu, 10 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 Date: Tue, 15 Apr 1997 14:15:18 -0400 From: ishgooda@tdi.net Subj: Run For Freedom The American Indian Movement Support Groups of Ohio and Northern Kentucky present THE RUN FOR FREEDOM This run is in support of the "Bring Peltier Home" Campaign led by Dennis J. Banks The run will start in Cincinnati, Ohio on June 8th and arrive in Tulsa, Oklahoma on June 19th - the first day of the international conference. All runners and all supporters are invited to participate in this 12 day multi-cultural event. This run will carry the clear message that it is time for Peltier Clemency NOW!! 21 YEARS IS LONG ENOUGH!!! For more information please call: Bill Boswell (513)797-8944 OR Jim Torsen (513)943-1229 OR WRITE: "Run for Freedom" 2851 Lindale-Mt. Holly Rd. Amelia, Ohio 45102 To the Four Directions Peace ------------------------------------------------------------------- Date: Tue, 15 Apr 1997 16:54:37 -0500 From: berryj@okway.okstate.edu (John Berry) Subj: O.U. Amer. Indian Institute conferences - 1997 Mailing List: NATIVELIT AMERICAN INDIAN INSTITUTE CONFERENCES June 22-24, 1997 8th National Native American Conference on Inhalants, Alcohol, Tobacco and Other Drugs The Ridpath Hotel Spokane, WA June 30-July 1, 1997 17th Annual Native American, Alaska Native, First Nations Cultural Curriculum Development Workshop KwaTaqNuk Resort at Flathead Bay Polson, MT July 28-30, 1997 4th National Conference on Gifted and Talented Education for Native People DoubleTree Suites Seattle, WA August 4-8, 1997 Research and Writing Tribal History Oklahoma College of Continuing Education Forum Norman, OK for registration or additional information, contact: American Indian Institute College of Continuing Education Registration The University of Oklahoma 405.325.4127 or toll free 800-522-0772 ext. 2248 ------------------------------------------------------------------- Date: Fri, 11 Apr 1997 06:24:36 -0600 From: Dick Pierce Subj: Attention American Indian Artists - Call for Art - 1999 AISES Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu) ATTENTION AMERICAN INDIAN ARTISTS!! CALL FOR ART FOR 1999 AISES CALENDAR AISES Calendars have been a great success over the last several years. In fact, the 1997 Calendar has recently won the prestigious Bronze Award for Best Graphic Design from the Calendar Marketing Association. The "Native American Visions" calendar provides AISES with funds for its vital programs with American Indian youth and provides American Indian artists with broad-based publicity for their art. We will be selecting twelve images for the 1999 Calendar on or about June 30, 1997. Each selected artist will receive $150 and ten calendars ($110. retail value) per image used, or $250 if the image is also used for the cover. We have printed over 6,000 calendars in prior years, so the publicity value to the artist is substantial as well. If you are an American Indian artist, please consider sending us up to three samples of your art for consideration. Also, we would appreciate your passing on this notice to friends and fellow artists. Submissions may be photos of painting, sculpture, jewelry, bead/quill work, art on leather, etc. Please send us a small color photo or color copy of the work. Please DO NOT send us any original art at this time; AISES will not be responsible for any loss, return or damage to any submission. If your submission is selected for the 1999 Calendar, you will be notified on or about August 31, 1997. If selected, we will require a quality print or transparency of the piece for approximately 6 to 8 months for Calendar production. So, please send us photos or color copies of art that you wish to be considered. Please send all materials to: AISES - 1999 Calendar 5661 Airport Rd. Boulder, CO 80301 Thank you. Dick Pierce & Krista Socash for the AISES Calendar **PLEASE PASS THIS NOTE ON TO YOUR INDIAN ARTIST FRIENDS** R.H. (Dick) Pierce Director of Special Programs & Marketing AISES 5661 Airport Blvd Boulder, CO 80301 Tel:303-939-0023 Fax:303-939-0023 --------------------------------------------------------------------- Date: Thu, 10 Apr 1997 12:45:10 -0700 (PDT) From: Pablo Bellon Subj: Dartmouth Pow-wow (fwd) ------- FORWARD, Original message follows ------- From: "Tracy L. Canard" Mailing List: IND-NET Hi Pablo, Would you please post this to the various Native American Listserves you know of and also ask people to send it on! Mvto. Tracy Leigh ********************************************** Native American's at Dartmouth Present the 25th Anniversary Dartmouth Pow-wow May 10th & 11th, 1997 On the Green in Hanover, New Hampshire rain location: Thompson Arena Host Northern Drum: Eagle Bear Singers; Omak, Washington Host Southern Drum: Southern Slam; Zia Pueblo, New Mexico Master of Ceremonies: Buddy Gwin (Mandan/Hidatsa) Mandaree, North Dakota Arena Director: Howard Bad Hand (Lakota) Taos, New Mexico Head Man Dancer: Taylor Keen (Omaha/Cherokee) Omaha,Nebraska Head Woman Dancer: Jodi Archambault (Lakota) Rosebud, South Dakota Drum Contest!!! All drums welcome Prize Money!! **categories: Men's Traditional, Men's Fancy, Men's Grass, Men's and Women's Golden Age, Women's Tradtional, Women's Fancy Shawl, Women's Jingle, Junior Boys & Girls, Tiny Tots 3rd Annual Indian Basketball Tournament (cash prize and trophy!) Pre-registration a must, call for info. Free Parking Dance Performances Free Admission Arts & Crafts Free Community Dinner For more information call the Pow-Wow Committee office at (603) 646-3792 or e-mail Tracy.L.Canard@Dartmouth.edu ------------------------------------------------------------------- Date: Wed, 09 Apr 1997 17:04:13 -0500 From: lozen Subj: Pow Wow, Boulder, Colorado UUCP email Wes Wildcat asked me to forward the following notice to you. Red Nations Cultural Unity Celebration Contest Pow-Wow April 12 & 13 at the CU Events Center, University of Colorado in Boulder. All drums, dancers, and princesses welcome, prize money to be awarded in various dance categories. HEAD JUDGES Frank Sherwood (Arikara/Hidatsa) Andy Cozad (Kiowa) HEAD GOURD DANCER John Emhoolah Jr. (Kiowa) GOLDEN AGE HEAD MAN Vernon Harragarra (Otoe-Missouria) GOLDEN AGE HEAD LADY Lorie Rieder (Ho-Chunk) HEAD MAN Charles Hindsley (Ho-Chunk) HEAD LADY Tamya Gallegos (Comanche/Ute) HOST NORTHERN DRUM The Boyz HOST CANADIAN DRUM Stoney Park HOST SOUTHERN DRUM Yellowhammer For more information call 303-492-8874, Fax 303-492-5105 LPP -------------------------------------------------------- Date: Tue, 8 Apr 1997 14:57:52 EDT From: Ben Chitty Subj: Drums honor veterans Hackensack 4/27 Newsgroups: soc.culture.native PRESS RELEASE Contact: Bruce H. Dunnett For Immediate Release (908) 477-7071 PICT (Society to Preserve Indigenous Culture & Tradition) Sunday, April 27th, 1997 12:00 Noon to 2:00 PM On the steps of the Bergen County Court House in Hackensack, New Jersey, PICT will sponsor an Honoring Ceremony with the Delaware Nation Drum "Two Rivers - One Heart", dedicated to all Native American Veterans and Prisoners of Indian Wars. We ask America for the release of Leonard Peltier. Join Dennis Banks (Native American leader, teacher, lecturer, author, co-founder of the American Indian Movement /AIM, and founder of the Sacred Run Foundation) Russell LoudHawk, Sam LoudHawk, and the Veterans Honor Drum of the Oglala Nation To speak about Native American sacred land issues and the sacredness of all life. This ceremony will be followed by an Evening Concert for Leonard Peltier at Ramapo College in Mahwah, New Jersey, from 7:00 PM until 11:00 PM. Contributions to cover the costs of the "Bring Peltier Home" Campaign, scheduled to begin in Miami, Florida, on April 6th, and end in Buffalo, New York, on May 11th, will be accepted at the door of the Ramapo College Free Peltier Concert, and gratefully appreciated. Directions to Court House: Take Route 80 West, Exit 66, down ramp to light. Turn left onto Hudson Street, to Court House and (Free) Parking Lot. A Day of Recognition for Leonard Peltier and Native American Veterans of All Wars eople of One Heart! The Vision Unfolds, The Ceremony Begins ... For you who perceive this situation in its native clarity, this day will be an honorable one. But this day may be a nightmare for those many who have refused to accept the fact that an illusion has been imposed on our consciousness. I could call it "The Great Lie," as opposed to greater truth, but I won't. The battle created by the split between these two perceptions could also be called the longest war in the history of man, so maybe we should start there. After all, we are honoring the Native American veterans of all these wars, not just the ones designated as such by the illusion. These wars go back over 500 years. The Holocaust may have begun in Spain, but certainly didn't end there. The war against the people of Turtle Island continues still, contrary to popular belief. It has become the war against the Earth, and we are all victims of this final assault, inflicted upon our bodies and upon our consciousness. This is an all-out assault upon our total existence as a created entity...upon our spirit! This final battle, sometimes called "Armageddon" by Christian people, affects not only the human (two-legged) realm but touches all our relations... the trees, the clouds and the water, the Earth, and the air we breathe, the eagles and birds (messengers), the fish, the four-leggeds, and the creepers. All medicine beings, plants and food, all our brother and sister relatives in creation have felt the effects of man's activities on our Sacred Mother Earth. Will we allow ourselves to comprehend this? For the sake of simplicity, let us consider just the last seven generations... using the "heart of the turtle" as our barometer. In the heart of Turtle Island are the Black Hills, called "Hesapa" by the Lakota caretakers who live there. In the beginning, the Americans, who were poor due to continued wars with one another, needed a route to the gold in California. This money road to recovery, passing over the Great Plains, had to cross Hesapa. To cross the heart, America had to acknowledge and obtain permission from the nations who lived there. The Lakota people spoke for the heart. A sacred bond between the two nations, called a treaty, was consecrated by the Chununpa - spiritual connection to the Creator - signed, sealed and delivered in 1851... word being bond! By America's violations to this bond, the road became known as the "thieves' road," an accurate designation. Seventeen years later, thoroughly chastised and defeated by the Plains people, the United States government begged the Lakota with tears in their eyes for a second chance to live up to their word. This was granted through the Fort Laramie Treaty of 1868, once more through the Chununpa. The heart of America was filled with greed at this time, and because of this flaw, the Americans continued to violate the treaty to get their hands on the gold they found in the Indian Heart... Hesapa. They also perceived the Indian's forgiveness as a weakness, to be exploited. Respect and Honor was the true gold in the Indian Heart, and the Americans had none. Eyes of greed could not see or recognize the true gold in Hesapa. Therefore, America sent its soldiers, to steal the gold and to hurt the people who were the guardians of the Altar over the gold. Women and children were slaughtered. Warriors defended their families. Once again, the Americans were soundly beaten and cried for peace. Once more, Indians laid down their weapons, refusing to be brought to the American level of violence and murder (and thereby proving who are the true people of peace). But the Americans continued to slaughter the unarmed Indian at prayer, violated and stole the sacred items from above and beneath the alter, raping Sacred Mother Earth in the process. Such continuing disrespect for Creation and the Creator has brought us to the point where we are now. The ancient prophecies have almost all been fulfilled. The caretakers have survived to see this happen, which is one of the greatest miracles of all. The hardest part of the battle has been fought after the weapons have been laid down by the Indians of the Great Plains surrounding Hesapa, the heart of all that is. The lines that were drawn in the dust of this earth, surrounding the heart, have been crossed many times. We honor all those who have fought and survived this war, and those who have become prisoners of war. These ceremonies and Honoring Songs are special to us, and through the Drum, which is our heartbeat, we would like to share this experience with you. At Noon on April 27th in Hackensack, New Jersey, on the steps of the Bergen County Court House, our Honoring Ceremony begins. "Hackensack" means "the place of sharp ground" in the tongue of the original people who inhabited these lands: here we will ask the people to support "Executive Clemency for Leonard Peltier." With the beat of the Delaware Nations hosting drum, "Two Rivers - One Heart," Earth Week's culminating ceremony will begin with a prayer at 10:00 AM, just across the street from the courthouse steps, on the Green in front of the Soldiers Monument The Soldiers Monument, dedicated by the City of Hackensack to All Veterans of All Wars, and graced with eight eagles around, will be honored by eight Lenape around the Drum, in preparation for the arrival of our special guests at Noon. Music will interweave with the speakers for the afternoon ceremony, and will continue until 2:00 PM. From there we will go to Ramapo College, which lies in the old lands of the Munsee Delaware people at Mahwah, for "An Evening Concert for Leonard Peltier." Dennis Banks will be joined by a host of Native American and non-native musicians and veterans of all wars, honoring the prisoners of these wars. You are all welcome to join us for the festivities. Donations will be accepted... Mitakuye Oyasin. Directions to Court House: Take Route 80 West, Exit 66, down ramp to light. Turn left onto Hudson Street, to Court House and (Free) Parking Lot. Contact: Bruce H. Dunnett (908) 477-7071 PICT (Society to Preserve Indigenous Culture & Tradition) ------------------------------------------------------------------- Date: 10 Apr 1997 03:16:58 GMT From: "The_Silent_One" Subj: Kings Dominion Pow Wow Newsgroup: alt.native There will be a Pow Wow held this year at the "Paramount's Kings Dominion" theme park in Doswell Virginia on August 28th, 29th, and 30th. It is a Competition dance and drum event with over $5000 in prize money. It is being coordinated by Mary "Little Feather" of ""Intertribal Traders"" and ""Heartbeat of the Drum"". The goal of this event is to help raise funds for the Mattaponi Reservation Cultural Center Project in King William County. DANCERS NEEDED COMPETITION DRUMMERS NEEDED COMPETITION ATTENTION POTENTIAL VENDORS: The estimated attendance for this event is at 65,000+ This is the number of people that have attended the park in the past on this weekend without any special event. There will be an extensive promotion for this event, so we are expecting OVER 65,000 people. There will be special Campground and motel rates available soon, as well as other details, Special coupons off admission and more...... Email me for more details, also ask to be added to the mailing list for this event at blove19@mail.idt.net or call 804-673-2142 And ask for Mary, Ann, or me (Bob) Please mention that you saw it on the net and where. Ex Search engine, newsgroup, website, other..... as this will help us to better get out the information. Here is a link to the current website flyer: 800x600 users and above http://idt.net/~blove19/kings.htm 640x480 users http://idt.net/~blove19/kings2.htm -------------------------------------------------------------------- Date: Mon, 14 Apr 1997 11:09:52 -0500 From: Scott Tippetts Subj: Bring Peltier Home Concert (Baltimore & D.C.) 'siyo Gary, Please include the following anouncement in your next issue of Kanoheda Ani Yunwiya. Wado, --Scott = = = = = = = = = = = = = = = = = = = = = The Leonard Peltier Support Groups (Baltimore & Columbia chapters) roudly present: "Bring Peltier Home!" Benefit Concert & Forum Featuring Native American musicians performing a variety of styles, including country, blues-rock, folk, rap, and traditional Indian drumming. DATE: Friday, April 25th TIME: 7pm - 10pm PLACE: Maryland Institute, College of Art (MICA) Station Building Auditorium 1400 Cathedral Street, Baltimore Master of Ceremonies will be Dennis Banks (Nowa Cumig), co-founder of the American Indian Movement (AIM), who has appeared in various motion pictures (Last of the Mohicans, Thunderheart). Mr. Banks will discuss the plight of world-famous human rights activist and political prisoner, LEONARD PELTIER, whose continuing struggle was the inspiration for the 1992 motion picture Thunderheart, starring Val Kilmer and Graham Greene. $3 admission - free parking available - no food or drinks please For more information, call: 410-444-6895 (Marti Iben) or 410-997-9016 (Scott Tippetts) or E-mail: tippetts@pire.org Special thanks to MICA, and to the SoWeBo Center for Justice. NOTE: in the same region, an additional "Bring Peltier Home" concert will be held on Wednesday April 23rd, 6-9pm, at American University's outdoor amphitheatre, 4400 Massachussetts Avenue, NW, Washington D.C., free admission. For more information, call 202-885-2073 or email: jsanche@american.edu ------------------------------------------------------------------ Date: Wed, 9 Apr 1997 18:56:17 -0600 (MDT) Subj: Pow Wows Pow Wow and Gathering Schedule May 3-4 Southern Ute Tribal Bear Dance, Ignacio, Colorado 303-563-4525 May 10-11 TSE-HO-TSO Intertribal Pow Wow, Ft. Defiance, Az 520-729-5704 Memorial Day, May 26, Chief Diwali Memorial Gathering, International Pow Wow. All tribes and public are invited. Contact Shirley McManus 903-857-2321 Rt. 1, Box 189-M, Mineola Tx 75773 June 21-World Peace and Prayer Day, Tenative location is Garden of the Gods in Colorado Springs, Co. For info contact Renee Still Day at N.A.T.I.V.E.S. at 719-572-5824 Summer 97, "Sacred Run For Freedom" sponsored by the Sacred Run Founcation. Run from Cincinnati, Ohio to Tulsa Ok. For info call 606-431-2346 ------------------------------------------------------------ Date: 10 Apr 1997 01:09:37 -0400 From: DynaSoar@YGRI.net (Doktor DynaSoar) Subj: Radford Pow Wow Newsgroups: alt.native The Radford University Native American Heritage Association will hold its annual pow wow this weekend, April 11 and 12, at the Dedmond Recreation Center, Radford University, Radford, VA. Admission is free, dancing, drumming, vendors, you know the deal. Radford is 40 miles southwest of Roanoke, VA along I-81. E-mail this address or call 540-731-9597 for directions. I will offer limited camping space for free 5 miles from the site. -- This has been another fine dynasor@en.com production. --------------------------------------------------------------- Date: 15 Apr 1997 11:38:42 GMT From: crawford@bscr.uga.edu Subj: Native American Stickball Game 4/26/97 Newsgroups: uga.general,uga.announce,alt.native,soc.culture.native The University of Georgia Flying Rat Toli Team will be traveling to Connehatta, Mississippi on April 26th to meet the Connehatta Choctaw in the game known as "The Little Brother of War", or "toli". For more information on toli, or the upcoming game in Mississippi, e-mail Gene Crawford or take a look at the Flying Rat's web page: http://www.uga.edu/~toli/ On the web page there is a description of the game, which is the fore-runner of lacrosse, and a map to the upcoming game in Mississippi. The game is great to play and to watch! Don't miss out! See you there! Gene Crawford -------------------------------------------------------------------- Interested in Native American sports? | Gene Crawford Check out the Choctaw Toli Site: | crawford@bscr.uga.edu http://www.uga.edu/~toli/ | Dept. of Microbiology: UGA -------------------------------------------------------------------- Date: Thu, 10 Apr 1997 09:16:12 -0500 (CDT) From: DONdeOKIE@aol.com Subj: Cornell Writers Conference Mailing List: NATIVELIT The Cornell University American Indian Program and Wordcraft Circle of Native Writers & Storytellers presents: Saturday, April 19 Workshop: Writing For Publication Schedule: Friday April 18 7-9 p.m. Informal Reception for Visiting Authors at Akwe:kon American Indian residence house on Cornell University North Campus, Ithaca, New York (come meet the visiting authors) Saturday April 19 Workshop at Townhouse Community Center, Cornell University North Campus, Ithaca, New York (across the street from Robert Purcell Student Union) 8:30--9:00 a.m. registration (free) 9 a.m.--noon morning session noon--2 p.m. lunch 2 p.m.--5 p.m. afternoon session 5 p.m..--7 p.m. dinner (on your own) 7--10 p.m. public readings featuring visiting authors and Cornell American Indian students Visiting Authors: Robert J. Conley (United Keetowah Band Cherokee), Tahlequah, OK, former administrator for the Cherokee Nation of Oklahoma, author of more than three dozen books, including MOUNTAIN WINDSONG, member of the Oklahoma Professional Writers Hall of Fame and winner of three SPUR Awards from Western Writers of America. E.K. (Kim) Caldwell (Cherokee/Shawnee), Otis, OR, poet, lead interviewer for NEWS FROM INDIAN COUNTRY, author of BEAR, writer for New York Times Multicultural Syndication Service. Dr. Lee Francis (Laguna Pueblo), Columbia, MO, author of NATIVE TIME, National Director of Wordcraft Circle of Native Writers & Storytellers (a national mentoring organization for emerging Native voices), and editor of MOCCASIN TELEGRAPH. Barbara-Helen Hill (Mohawk), Buffalo, NY, author of SHAKING THE RATTLE: HEALING THE TRAUMA OF COLONIZATION. James Bruchac (Abenaki), Greenfield Center, NY, Director of the North American Native Authors Distribution Project, which distributes more than 600 books written by Native authors from more than 80 publishers. Dr. Daniel F. Littlefield, Jr. (Cherokee), Little Rock, AR, historian, biographer, anthologist, latest book is SEMINOLE BURNING, Director of the American Native Press Archives, University of Arkansas at Little Rock, the largest repository of historical and contemporary American Indian publications in the world. Thomas Jenks (Northern Ute), Shawnee, OK, an administrator for the Iowa Tribe of Oklahoma, whose poetry appears in American Indian publications throughout the continent. and others from Cornell University, including Jose Barreiro (Taino), author of THE INDIAN CHRONICLES and editor of Akwe:kon Press; Tim Johnson (Mohawk), executive manager of NATIVE AMERICAS MAGAZINE and former editor in chief of TURTLE QUARTERLY; D.L. Birchfield (Choctaw), general editor of THE ENCYCLOPEDIA OF NORTH AMERICAN INDIANS and former editor of OKC CAMP CRIER at the Oklahoma City Native American Center. for more information contact Rhonda Usner or Sandy Cook, tel. 607-255-6587 at the Cornell American Indian Program or via email stc1@cornell.edu Detailed Schedule 8:30--9:00 a.m. registration (no fee) coffee & informal conversation Morning Session: 9:00 a.m.--12:00 p.m. Traditional Opening Ceremony, Rebecca Maldonado Welcome to Campus, Don Birchfield Meet The Authors--roundtable session by visiting authors: each author will briefly describe their publishing experience so that workshop participants can determine which authors they want to consult with during the informal sessions Informal Session #1 informal conversation and consultations Presentation by Daniel F. Littlefield, Jr, Director of the American Native Press Archives Informal Session #2 informal conversation and consultations Presentation by James Bruchac, Director of the North American Native Authors Distribution Project Lunch: Noon--2 p.m. Afternoon Session: 2 p.m.--5 p.m. Meet The Authors: Roundtable session by visiting authors, a continuation of the morning roundtable session Informal Session #3 informal conversation and consultations Presentation: Native Americas Magazine, by Jose Barreiro, Tim Johnson and Brendan White Informal Session #4 informal conversation and consultations Afternoon Readings: Readings by visiting authors and Cornell American Indian students Dinner: 5 p.m.--7 p.m. (on your own) Evening Readings: 7 p.m. Readings by visiting authors and Cornell American Indian students ===================================================================== -------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- 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: Arvol Looking Horse via Joe Chasing Horses via Gary Smith, Joe Don Chipps, Rosalie Little Thunder via Gary Smith, Mike Feinstein(Public Appeal), Cora Lee Simmons via Nicholas Wilson via Ishgooda, Lynne Moss-Sharman, Sovereign Dine' Nation/Dineh Alliance via Fred Sinkevich, William M. Havens, Settlers In Support of Indigenous Sovereignty, Debra F. Sanders, Dave Burlingame, Janet Smith, Larry Kibby, Michael Wilson, Christina Meckel, John Berry, Bernadette Chato -//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-- ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ Part B of this newsletter has already been distributed via the NATIVE-L or NATCHAT mailing lists. --------- "RE: Chippewa Spearing/Netting Season" --------- Date: Fri, 11 Apr 1997 10:08:24 -0500 From: mtn@igc.apc.org (MTN) Subj: Chippewa spearing/netting season (Mille Lacs Lake, MN) Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) FEDERAL COURT ISSUES INJUNCTION ON MOST MINNESOTA SPRING SPEARING The Eighth Circuit Court of Appeals yesterday issued an April 9 federal injunction until June on most Chippewa spearfishing and netting in the 1837 treaty-ceded territory of east-central Minnesota. The 11th-hour injunction-- which exempts "ceremonial spearing" by the Mille Lacs Band--is based on an appeal brought by Mille Lacs Lake resort and property owners of the January District Court decision. It affects that lake and over two dozen others, and applies to the Fond du Lac Band and the six Wisconsin bands. The injunction is temporary until the full Appellate Court can meet in the second week of June to hear the appeal, which is based on tribal fishing methods during the spawning season--an issue that was settled long ago in Wisconsin-based federal courts. Anti-treaty groups are warning their members that the injunction is only temporary, and can easily be lifted. "Disappointed" tribal officials have said they will abide by the injunction, while some individual tribal members have termed it an "abrogation" of treaty rights. Plans are going ahead for gillnetting and spearing in June, and the Minnesota Witness for Nonviolence is continuing its trainings--both to prepare for the Summer, and because of the possibility that anti- treaty protests could still occur this Spring. The "ceremonial spearing" would begin about when the current snow, flooding, and wind ends in Minnesota. For people in South-Central Wisconsin, Chippewa activists Walt Bresette, of the Midwest Treaty Network, and Pat Eyrich, of the Minnesota Witness for Nonviolence, will be interviewed about Minnesota treaty rights on WORT's "A Public Affair" today (Thursday) at 12 noon at 89.9 FM. For background and updates, log on to the Midwest Treaty Network web site at http://www.alphacdc.com/treaty/content.html e-mail mtn@igc.apc.org, call the Hotline at 608-249-2390 (toll-free 800-445-8615), or call Debi McNutt at 608-246-2256 (eve.) [Please circulate, and post on web sites/hotlines.] --------- "RE: Hopi Perspective on Dispute" --------- Date: Sun, 13 Apr 1997 13:08:37 -0700 From: wmhavens@primenet.com (William M. Havens) Subj: Hopi perspective on Navajo/Hopi dispute Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Original Subject: Hopi Youth Speaks Up On Navajo-Hopi Land Dispute [ This is the first of several articles submitted by someone close to the Hopi government - which, I understand, may or may not speak for anything like a majority of the people. At least what follows may help us get a better understanding that there is more than one side to the story - there are probably many others as well. --Gary (gst@gnosys.svle.ma.us) ] HOPI YOUTH SPEAKS UP ON NAVAJO-HOPI LAND DISPUTE Following is a copy of a letter which was printed in the Hopi newspaper, the Tutuveni, in the April 4, 1997, issue. It was written by a Hopi Junior High School student from Hopi Junior/Senior High School. I think it is direct and to the point. It reflects a common view of this issue among Hopis. I hope it will enlighten or at least open up the minds of some of the people out there who have only been listening to the one side of the issue. I have permission from both the Tutuveni and the Boy's mother to send this out to the NATIVE-L mailing list. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Dear Editor: I live in Third Mesa in the village of Hotevilla. I am a seventh grader at the Hopi Jr. Sr. High School. In my English class, we are talking about the Hopi and Navajo land problem. All my life, I have been taught the history of my people and my clan. I was taught that the land was very sacred. Hopis believe that they are the caretakers of the land as given by the Creator. I was taught by my parents, grandparents and uncles to respect the land and all living creatures. I was also taught to never sell, trade or give away the land. When I first heard about the land dispute, I did not really understand what it was all about. As time went by, I learned more about it from the newspapers, television, and radio. I was taught that the Navajo people came from the north, and that they were people who moved around (nomadic). Even the White man's history says that the Hopis were here long before the Navajos. Even though I was taught to respect all living things, I think that all the Navajo supporters (non-Indians) should not be involved because they only make things worse, and because they do not know or understand the history of the Hopi and Navajo people. I also think that the Navajo people do not respect Hopi people because they live on our sacred lands without permission. The Navajo people believe that the land is theirs and that they have lived there for many generations. The Navajo reservation is now the biggest Indian Reservation today. My parents also told me about the history of the Navajo, and that they signed a treaty with the U.S. Government. But over the years, they broke their promises and agreement with the U.S. They also told me that Hopi has never signed a treaty with any government. The Navajo government asked the U.S. for more land. Because the U.S. government gave in, the Navajo Reservation now surrounds the Hopi Reservation, taking away traditional Hopi lands. The Hopi Tribe has gone to court to get our lands so many times. My parents also told me that a law was made in Washington, D.C. The laws [sic] says that Navajos must respect Hopis or leave their lands. Today our reservation is small. The reservation is not big enough for all the Hopi people. Our land must be saved for our next generations. Traditional Hopi and U.S. laws must be respected. We all have laws. These are some of my teachings and what I think about the land problem. Hopi people are giving the Navajo people a good deal to stay on our lands. But some are still refusing and causing trouble for those Navajos who want to stay on Hopi lands. I wish that all people could live in peace and harmony with respect for one another, because we are related as people, not enemies. We all know that things will get harder in the future and we need each other to survive. By Yowe +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ And there it is. This is one voice from one Hopi youth. There are diverse views out here just like everywhere else. I just wish everyone would consider that there is more to the issue than is represented by the very vocal group of resisters and non-Indian activists looking for a cause. Learn more about this before you start waving "genocide" banners and publicly attacking the Hopi Tribe for what is really only a desire to get lawful jurisdiction over its own lands. Call the Hopi Tribe with an honest desire to learn and you will find that you can learn a lot. But, call with an argumentative attitude that reveals that you have already made up your mind and only want to accuse and you will find very little help. Bill Havens --------- "RE: Hopi Press Release" --------- Date: Sun, 13 Apr 1997 13:09:23 -0700 From: wmhavens@primenet.com (William M. Havens) Subj: Hopi Press Release, March 26, 1997 Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) This is a little outdated, but it takes a while sometimes for me to get to my computer and send this stuff out. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ The Hopi Tribe Media Release For immediate release: (March 26, 1997) For more information, contact Kim Secakuku at (520) 526- 2265 or (520) 734-2441, extension 107. HOPI CHAIRMAN CLARIFIES INFO ON UPCOMING LAND LEASE DEADLINE KYKOTSMOVI, Ariz.--Hopi Tribal Chairman Ferrell Secakuku says that there will be no immediate forced evictions from the Hopi lands come April 1, 1997. Information sent out by the Navajos opposed to the lease agreement with the Hopi Tribe, claim that the Hopi Tribe will be moving quickly to forcefully remove those Navajo families who do not sign the lease agreement by the deadline which is set for March 31, 1997. "Our first priority is to work with the Navajo families who want to sign the lease agreement with the Hopi Tribe," said Chairman Secakuku. "The deadline of March 31, 1997, is a deadline for the Navajo families to decide whether they want to reside on Hopi land legally through a lease arrangement. Once the accommodation process has been completed, then we will turn our attention to those who remain on Hopi land illegally." To accommodate the Navajo families who are not able to meet with the Hopi Lands Office during the week day, the Hopi Tribe's Office of Hopi Lands will be open on Saturday, March 29, from 8 to 5 p.m. and on Monday, March 31, 1997, until midnight for those eligible Navajo families who wish to sign a lease. The Hopi Tutsqua (Land) Team and myself, have been making visits to the different areas of the Hopi Partitioned Lands to meet with those families who wish to sign the lease," said Secakuku. "They have been very positive meetings. There are Navajo families who want to live as good neighbors and have signed a lease." "Once the March deadline has passed, the Hopi Tribe will know how many Navajo families are sincere about working with the Hopi Tribe," said Secakuku. The accommodation agreement also provides the Navajo families, who sign a lease with an option after the March 31st deadline, that within the following three year period, they can still take their relocation benefits and move, if they later decide that they don't like the lease arrangement. The Hopi Tribe has stated numerous times that the Accommodation Agreement is the best opportunity for the Navajo families to remain on Hopi land. "It gives every eligible Navajo family residing on Hopi land a choice. They have a choice to sign a lease to legally stay, or return to the Navajo reservation or the new lands, through the Relocation process, or be considered a trespasser by not signing the Agreement," said Secakuku. The Navajo families have until midnight of the 31st of March to consider this choice and to sign a lease agreement with the Hopi Tribe." --------- "RE: History: Navajo-Hopi" --------- Date: Sun, 13 Apr 1997 13:08:58 -0700 From: wmhavens@primenet.com (William M. Havens) Subj: Re: Hopi perspective on Navajo/Hopi dispute Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) Original Subject: This is a narrative from the Hopi perspective on the history of the Navajo-Hopi land problems. This was prepared by the Office of Hopi Lands and the Hopi Public Relations Office. This version has recently been edited. This has been approved by the Office of Hopi Lands, the Hopi Tutsqua Team, and the Hopi Public Relations Office within the Office of the Chairman. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ A BRIEF HISTORY OF THE 1882 HOPI-NAVAJO LAND PROBLEM The Taking of Hopi Land... The Hopi-Navajo land problem in present day Arizona is well over one hundred years old. The land in question was occupied by the ancient Hopi people for at least a thousand years and only more recently by the Navajo. The basis of the problem is further defined by the political, social and religious differences of the Hopi and Navajo. The Hopi people are the descendants of the "Hisat Senom" (also referred to as the Anasazi) who inhabited much of the Southwestern United States as early as the first century A.D. Hopi aboriginal demarcations and numerous ancestral ruins blanket the Southwest. Ruins such as Mesa Verde, Canyon De Chelly, Chaco Canyon, and Wupatki stand as monuments of Hopi ancestral ties to the land. Over hundreds of years of migrations, Hopi clans concentrated in the area now in dispute. The Hopi village of Oraibi, today, is considered one of the oldest continuously inhabited towns on the North American continent. The first intrusion on Hopi territory occurred in 1540, when the Spanish arrived in search of the fabled seven golden cities of Cibola. It was during the Spanish and Mexican occupation that the Navajo migrated from the north, sometime during the late 1700s to what is known today as, New Mexico. Shortly after their uninvited arrival in New Mexico they began moving West, trespassing on Hopi land, and eventually began pillaging and raiding Hopi villages. Spanish occupation of Hopi land lasted until 1680, when the Spanish were driven out by the Hopi, Zuni and other Pueblo Tribes. The Hopi fell under the jurisdiction of the Mexican government in 1823. Throughout Spanish and Mexican rule, the Hopi were plagued by Navajo depredations. The Hopi bitterly complained to the Mexican government against the Navajo raids. However, very little was done to protect the Hopi. In 1848, the Hopi came under the jurisdiction of the U.S. Government through the cession of Mexican territory in the Treaty of Guadalupe de Hidalgo. The American Government, through this treaty, promised to protect the Hopi people and their lands. But, Navajo depredations continued and the federal government ignored Hopi pleas for assistance. Due to the inaction of the federal government, the Navajo soon became the virtual "lords of the land," expanding their depredations to include the non-Indian settlers. By 1863, American settlers became tired of the Navajo depredations and the U.S. government began to step up efforts to protect the non-Indian people of the territories. In 1864, the Navajos, as punishment for their depredations, were rounded up by military action and taken to Bosque Redondo, New Mexico for imprisonment. However, the cost of keeping the Navajo at Bosque Redondo became so exorbitant that the federal government relented and placed the Navajos on a 3.5 million acre reservation under an 1868 treaty agreement. The Navajo agreed to stay within the treaty reservation boundary, which was located in Northwest New Mexico and a small portion in Northeastern Arizona. The Navajo soon broke their promise and resumed their depredations against the Hopi. Unchecked Navajo raids continued, resulting in less frequent visits and use by Hopi of many areas of their aboriginal lands. The Hopi attempts to re-inhabit outlying areas were unsuccessful because of the continued violent Navajo incursions on the Hopi and the increased pressure of unbridled Navajo population growth. Historical accounts of the Navajo movements into these areas document the blatant expansionist behavior of the Navajo society. To protect the Hopis from the Navajo, President Chester A. Arthur, in 1882, through Executive order, set aside 2.5 million acres for the Hopi Tribe, but at the same time disregarded Hopi rights to a much larger aboriginal land base. Because of the growing number of Navajo occupying the lands surrounding the 1868 Navajo reservation, the U.S. government issued an Executive Order expanding the original 1868 Navajo Reservation. Thus, the Federal Government began a mistaken and ill-founded system of "rewarding" Navajo trespass through of executive order increases to their reservation. From 1868 to 1934 the Navajo Reservation was increased 14 times through executive orders and acts of Congress. The Navajo Reservation now reaches into four (4) States and encompasses over 17 million acres of land by the 1960s, the action or inaction of the Federal Government, in concert with the trespassing of the Navajo, resulted in the Hopis becoming land locked and pushed onto 650,000 acres of land, which became known as District 6, within the 1882 Reservation. For over a century the Hopi appealed to the U.S. Government against the continued encroachment on Hopi land by the Navajo. In 1958, the Hopi went to Congress with their plea to stop the encroachment. In order to determine who owned the part of the Hopi Reservation occupied by Navajos, Congress authorized a lawsuit between the tribes. In 1962, in Healing vs. Jones, a lawsuit brought by the Hopi, the Federal Court ruled the Navajo had squatted on Hopi lands and, because the Secretary of Interior had never taken any action to remove them, they had acquired "squatters rights" to a one half interest in the 1882 Hopi Reservation. This amounted to 911,000 acres of Hopi land that both tribes should "share and share alike." This became know as the "Joint Use" Reservation. However, due to the continued Navajo marauding, intimidation, cattle mutilation and killing, as well as other criminal behavior, the Hopi were effectively barred from the use of their half of the 1882 Joint Use Reservation. In 1974, Congress determined that the only way to resolve the issue was to partition the land and to relocate the tribal members of each tribe who found themselves on the reservation of the other Tribe following the partition. In addition, the Navajo Nation received 250,000, acres of land for the purpose of relocating Navajos. This was known as the 1974 Settlement Act. In 1980, this Act was amended, whereby the Congress once again provided the Navajo Nation with an additional 150,000 acres of land for relocation of their members. The Hopi Tribe gained nothing, but lost half of its 1882 reservation. Yet, we abided by the law and relocated 26 Hopi families. Today, this process has cost the American taxpayers over $350 million and the same number of people identified to relocate in the 1980s is the same number we deal with today. Another Chapter... In 1988, a lawsuit was filed by Navajo individuals living on Hopi lands known as the Manybeads Case. The case was brought against the United States challenging the constitutionality of the 1974 Navajo-Hopi Settlement Act. The Navajo argued that "religious freedom" gave them the right to remain on Hopi land indefinitely in total disregard of any and all Hopi rights of ownership. The Manybeads Case was dismissed in 1989 by Judge Carroll of the U.S. District Court in Arizona. The Hopi Tribe was not a party to this case but appeared only as a "friend of the court." Judge Carroll ruled that the Navajo have no right to remain on Hopi land. The Navajo families then appealed to the 9th Circuit Court. In May 1991, the Ninth Circuit Court of Appeals ordered the Navajo and Hopi Tribes, the United States, and the individual Navajos who live on Hopi land, to mediate and negotiate a solution under the direction of the Federal Judge Harry R. McCue. Judge McCue, in an effort to overcome mistrust between the two tribes, challenged the parties to demonstrate their good faith by facing these problems and solving them. The Hopi Tribe responded by establishing a list of pre-conditions that had to be satisfied by the Navajo Nation and the Navajo residents on the Hopi Partitioned Lands prior to initiation of the Mediation process. Navajo Nation President Peterson Zah resolved to satisfy the Hopi's pre-conditions. The Mediator concluded that the good faith efforts of the Navajo Nation to the Hopi Tribe was sufficiently demonstrated to justify the preparation of an offer by the Navajo Nation to the Hopi Tribe. A proposal was made to the Hopi Tribe that called for an exchange of land and the payment of money. This proposal was rejected by the Hopi Tribe, which took the position that a land exchange, i.e., the loss of more Hopi land, was an unacceptable proposal. The Hopi refused to give up any more Hopi land. The rejection was accompanied by a Hopi counter proposal to lease a certain amount of Hopi Partitioned Land to Navajo residents, under certain terms and conditions. Judge McCue referred to this as "a manifestation of the Hopi Tribe's good faith," allowing negotiations to continue. After eighteen months of arduous negotiations and two more attempts by the Navajo Nation to offer a land exchange, the parties reached an "Agreement in Principle" designed to bring an end to the long-standing dispute. The Agreement in Principle was ratified by the Hopi and Navajo Tribes and the Federal Government on October 30, 1992. The Agreement in Principle set forth the framework upon which was built the current Land Settlement Agreement including the Accommodation Agreement with the Navajo families. On August 5, 1993, the Navajo families residing on Hopi Partitioned Lands rejected the Agreement in Principle and accommodation lease proposal, "prematurely ending the mediation process," as stated by Hopi Tribal Chairman Vernon Masayesva, who expressed his disappointment and stated, "Apparently, the Navajos were not willing to go the extra mile." On August 12, 1993, the Hopi Tribe received another proposal from the Navajo Nation which once again sought a land exchange. The Hopi Tribe also learned that the ballot used by the Navajo families to vote on the ratification of the agreement, on August 5, was not the ballot agreed upon by all parties, but was, instead, a last minute substitute prepared by the Navajo Nation as an obvious means of scuttling the mediation process. On August 12, 1993, the Hopi Tribal Council by resolution directed the Hopi Lands Team to discontinue mediation discussions with the Navajo Nation because of their unfounded insistence on a land exchange, and because they had negotiated in bad faith, and had purposefully misinformed the Navajo families concerning the terms of the Agreement in Principle. In February, 1994, Judge McCue came to the Hopi Tribal Council and requested that the Hopi Tribe reconsider it's position and once again offer to the Navajo Families the Accommodation Agreement. The Hopi Tribal Council after much debate, agreed and offered the Accommodation Agreement as the Tribe's final offer and declared that there would be no further mediations. The Hopi Tribe submitted the final agreement to Judge McCue on March 29, 1994. During the spring of 1994, the Hopi lands Team began meeting with the Navajo families to once again educate them concerning the terms of this agreement. On May 23, 1994 another vote was taken at which time the families overwhelmingly ratified the Accommodation Agreement. On July 15, 1994, Judge McCue directed all parties to begin implementation of the Agreement in Principle and declared the mediation process over. The Navajo Nation Tribal Council then passed a resolution on December 14, 1994, informing the parties that the Agreement in Principle had expired on its own terms and was null and void, therefore removing themselves from further participation in the Settlement process. In subsequent meetings between the Navajo families, the Hopi Tribe, the Federal government, and Judge McCue, it was agreed that implementation of the settlement could and would continue without the Navajo Nation. The Settlement provisions of the agreement between the Hopi Tribe and the Navajo Nation would be removed. However, the Navajo Nation, who concurred, would still be responsible for paying rent for the Navajo families who decided to continue living on Hopi land under the Accommodation Agreement. Numerous meetings were then held to continue educating the Navajo Families on the terms of the Accommodation Agreement and the Hopi Ordinances they would need to abide by while living under Hopi jurisdiction. The Hopi Tribe also began addressing the religious concerns of the Navajo families. Discussions continued with the Navajo families settlement team, who were representatives identified by the Navajo families from the different areas occupied by the Navajo within Hopi land. On October 2, 1995, the Navajo families voted to accept the Hopi Tribe's Accommodation Agreement with certain clarifications. This set the stage for final action needed for the Land Settlement Agreement. The Hopi Tribal council approved the Settlement Agreement with instructions for immediate implementation on November 27, 1995. The Final Chapter... The Land Settlement Agreement was signed by the Hopi Tribe and the Federal Government on December 12, 1995. The Settlement would resolve four outstanding Hopi lawsuits against the Federal government in exchange for providing an accommodation agreement to the Navajo families, who would have the opportunity to reside on Hopi land under a lease agreement rather than face relocation as mandated in PL-531 - the relocation law. Further, the Hopi Tribe needed Congressional action to allow the Hopi Tribe 75 year leasing authority. After months of persistence by the Hopi Tribe to the Senate Committee on Indian Affairs for legislative authority to enter into the 75 year leases with the Navajo families, Senator John McCain introduced Senate Bill 1973 - the Navajo/Hopi Land Dispute Act of 1996, on July 18, 1996. The legislation not only provided for the 75 year leasing authority, but it legislated the entire Settlement Agreement. The Senate approved the bill on September 26, 1996 and the House approved the bill on September 28, 1996. The final step in allowing this agreement to become law was President Clinton's signature, which came on October 11, 1996. Meetings with Navajo families on the Accommodation Agreement continued during this year long legislative process. The Hopi Tribe continued implementation of the Settlement Agreement by conducting site visits to the Navajo families to map out their homesites. In an effort of good faith the Hopi Tribe extended the deadline twice for the Navajo families to sign the lease agreement. The first deadline was on October 2, 1996, which was extended to December 31,1996. This was then extended by the Hopi Tribal Council once again to March 31, 1997. Thus allowing the Navajo families an additional five months, aside from the 10 months that it took the Congress to legislate the Settlement Agreement, to sign a lease with the Hopi Tribe. A majority of the Navajo families have signed leases with the Hopi Tribe. The March 31st deadline will allow the Hopi Tribe to know how many Navajo families are sincere about working with the Hopi Tribe. The Hopi Tribe has stated numerous times that the Accommodation Agreement is the best opportunity for the Navajo families to remain on Hopi land. --------- "RE: Moving On" --------- Date: Mon, 14 Apr 1997 17:01:29 -0600 (MDT) From: Bernadette Chato Subj: I'm moving on... Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) April 14, 1997 Dear Friends and Colleagues, It's been a pleasure knowing you through my work here at Native America Calling. I'm resigning my position as Features Producer and will be leaving soon. My last day to actually be in the office will be April 18 since I'll be using leave time after that date. Thanks for all the help and support you've given me! My work could only be done by interacting with you and others. There's a wealth of knowledge, information and opinion among Native America and you've helped me in my job to spread those messages and to get our voices heard! I will continue working in the news field. I start a new job in June and will spend the month of May getting situated. The company where I will be working will make a formal announcement in the next few weeks. Until then I can be reached through my e-mail address (chato@unm.edu) or send correspondence to KUNM: The University of New Mexico, KUNM/NAC, Onate Hall 220, Albuquerque, NM 87131; include the words, "PLEASE FORWARD," on the envelope. KUNM/NAC staff will have my forwarding address. I continue to be a firm advocate of empowering our native voices! Hopefully we will continue to work together in the future. Take care, Bernadette ---------------------------------------------------------------------------- Bernadette Chato, Features Producer Snail Mail: PO Box 40164 NATIVE AMERICA CALLING Albuquerque, NM 87196 The Nation's 1st Electronic Talking Circle 505-277-5354/FAX 505-277-4286 Heard on public radio stations! E-mail: chato@unm.edu --------- "RE: Native America Calling" --------- Date: Mon, 14 Apr 1997 17:05:00 -0600 (MDT) From: Bernadette Chato Subj: Schedule for Native America Calling Mailing List: NATIVE-L (native-l@gnosys.svle.ma.us) *PLEASE NOTE* This may be the last NAC schedule to be sent out. I'm leaving NAC to take another job. Here's the latest schedule for *Native America Calling.* Since we produce a new show every day, we are always looking for knowledgeable people (preferably Native Americans) to be guests on our show. If you have a recommendation for a guest after reading the topics for upcoming shows or there's a subject we haven't covered, please e-mail our producer directly at harlan@unm.edu. Your help is appreciated! Thanks. BC ========================================================================== TO: NEWS DIRECTORS, PROGRAM DIRECTORS, GENERAL MANAGERS FR: NATIVE AMERICA CALLING DT: APRIL 11, 1997 RE: SCHEDULE FOR NATIVE AMERICA CALLING, APRIL 14-18, 1997 NATIVE AMERICA CALLING, the first national call-in radio program to focus on Native issues, began daily one-hour feeds on 6/5/95. Feed Time: M - F, 1300 - 1359 ET Channel Info: Digital Frequency B68.2 Galaxy 4, Transponder B Broadcast Rights: Each program is designed for live use. The fee to carry NATIVE AMERICA CALLING is determined on whether the station is a member of AIROS. There is a set fee for AIROS members; if not a member, fee is based on station's annual revenue. Call AIROS at (402) 472-0941 if you intend to broadcast NAC. Programming Questions: Harlan McKosato, NAC Producer 505-277-5201 Distribution/Promotion, John Gregg, AIROS 402-472-0941 ---------------------------------------------------------------- **** P R O G R A M S U B J E C T T O C H A N G E **** Watch the DACS or your FAX for updates!! ---------------------------------------------------------------- HOST: TOM BEAVER WELLNESS HOST: SHARON McCONNELL PROGRAM SCHEDULE for 4/14 - 4/18: MON - 4/1