From gars@netcom.com Thu Aug 28 18:13:59 1997 Date: Tue, 26 Aug 1997 21:03:35 -0700 From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews05.035 _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 05, ISSUE 035 O o o o o O __/_ / ) (___/ / ( (___, 30 August 1997 O o O KANOHEDA ANIYVWIYA Otapi'sin Atsinikiisinaakssin O o O Es'te Opunvk'vmucvse ni-mah-mi-kwa-zoo-min Aunchemokauhettittea O ( N A T I V E A M E R I C A N N E W S ) This issue contains articles from NAT-FILM, Big Mountain, Paths-L, Taino-L & First Nations Canada lists; Settlers In Support of Indigenous Sovereignty; UUCP email; Newsgroups: alt.native,soc.culture.native Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. <----<<<< >>>>----> This newsletter is a way of keeping the brothers and sisters who share our Spirit informed about current events within the lives of those who walk the Red Road. ++ It may be subscribed to via email by sending a request from your own internet addressable account to gars@netcom.com ++ 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. "If the savage resists, civilization, with the Ten Commandments in one hand and the sword in the other, demands his immediate execution." __ President of the United States Andrew Johnson "Accursed be the race that has seized on our country and made women of our warriors. Our fathers from their tombs reproach us as slaves and cowards. I hear them now in the wailing winds....the spirits of the mighty dead complain. Their tears drop from the wailing skies. Let the white race perish. They seize your land, they corrupt your women, they trample on the ashes of your dead! Back whence they come, upon a trail of blood they must be driven." "Every year our white intruders become more greedy, exacting, oppressive and overbearing. Wants and oppression are our lot." __Chief Tecumseh, Shawnee +- -- -- -- -- -- -- -- -- -- -- -+ | 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 is a dead zone in the Gulf of Mexico where oxygen depletion is so great life cannot be sustained. It is the direct result of the fertilizer and excrement being dumped from the Mississippi River. Cities like Atlanta routinely pay fines rather than repair and modernize their treatment facilities, and continue to dump raw sewage. Think about this on your next float or fishing trip. If it makes you ill consider how our Mother Earth feels. Here's a couple of news items of note: - - - - - - - - - - - - - - Date: Mon, 25 Aug 1997 15:18:20 -0400 (EDT) From: Ann Follette Subj: Wal-Mart In Nashville, Tennessee, Wal-Mart and Lowes are trying to build a 62 acre super store on a confirmed burial site. Please, if enough people call to tell them this is wrong, they won't do it. Contact Bill Glass @ 1-800-925-6278. Contact TallEagle@aol.com for more info. In Brentwood, Tennesse, a library is being built on the site of three villages. They have already desecrated one grave that I know of, and members of the Red Stick Confederacy have been arrested. They need all the help they can get, monetary and prayer! Contact Lila Weeks @ 615-893-0671. In north Georgia, Lowes is trying to destroy four sites that are directly on the Trail of Tears. I spoke with Mr. Charles White of Lowes and he was very indifferent. Please, call him and tell him how you feel..he doesn't appear to care!! His number is 910-658-4000, ext 4479. A demonstration will be held on the 13th of September. Contact Rick and Skylar Shawaee @ 205-564-9896. - - - - - - - - - - - - - - Date: Mon, 25 Aug 1997 13:24:40 -0400 From: "Sara Emily Whitford" GARY, Last year you posted an article titled pitting against one another that was later picked up and ran in NEWS FROM INDIAN COUNTRY regarding the work I am doing here in NORTH CAROLINA, the 1st homeland of the TUSCARORA. I am teaching a course at local college titled THE AMERICAN INDIAN REVIVAL. As the director for a national think tank working very hard to bring our people together...on many levels I would like to invite your readers to contact me if they are searching to connect those of us here in NC that honor our ancestors that once walked this land and fished along the NEUSE RIVER that is now dying. Fish are washing ashore and trees are browned from the top. Children are not being taught their heritage and language because success is being measured by a lower standard. If you or your readers wish to chat with me on-line they may reach me at water_lily@rocketmail.com. My #is 919-354-4187. Thank you for being here and honoring our ancestors by serving as a reminder. WATERLILY Peace! Night Owl , , Gary Night Owl gars@netcom.com (*,*) P. O. Box 672168 gars@nanews.org (`-') Marietta, GA 30067, U.S.A. gars@igc.apc.org ===w=w=== gars@bellsouth.net Fax: 770-528-9643 gars@juno.com ----------- News of the people featured in this issue ---------- Part A: Usenet and e-mail Part B: NATIVE-L list - Ana May Baltese - Livestock Reduction THIS - Big Mountain Emergency ISSUE - Dispute Over Memorial CONTAINS - Cherokee National Holiday NO - Cherokee Judicial Appeals Tribunal PART B - Cherokee Civil Rights Violated - CNO Outlook Bleak - Cree at Expo2000 - Bison Information Sheet - Innu and Inuit Protest - Innu from Quebec Join Protest THIS - Voisey Bay Protest Update ISSUE - Gustafsen Mountie Resigns CONTAINS - Mt. Graham Petition NO - Ojibwe News PART B - Wal-Mart - Sovereignty/Part 4 - Hispanic & Spanish Speaking People - A Hundred Years Ago THIS - New Book by Peter Catches ISSUE - Native Prisoner CONTAINS - Poem: Never Forgotten NO - Verse: Hawaiian Book of Days PART B - Conferences and Powwows - offline --------- "RE: Ana May Baltese" --------- Date: Fri, 22 Aug 1997 09:30:34 -0700 (PDT) From: Larry Kibbey Subj: Ana May Baltese Mailing List: Paths-L In the July 21-28, 1997 Indian Country Today edition of a story titled: "Pine Ridge Baby..." Anna May Baltese, who was born last October was discovered to be suffering from biliary atresia, which is an obstruction of the ducts which carry bile from the liver to the intestines. Unable to flow, the bile backs up into the liver, eventually causing cirrhosis. It is said to strike one of every 20,000 infants. After had an ultra-sound completed at the University of Nebraska Medical Center, it was discovered that Anna May Baltese had no gall bladder and her liver ducts were not connected to her intestines. She had no bile ducts. Anna May has undergone a Kasai operation, which is where a piece of her own intestine is used to create a duct to drain the bile from her liver. Half of the infants who have this operation recover liver function, however, in this case Ann May wasn't one and has been put on the list of people waiting to receive a liver. The transplant can come from either an infant who has died within 16 hours of the operation or from a living adult. Adult donors have to be related to the recipient and family member's were tested, but did not match or were ruled out because they were overweight or had heart conditions or diabetes. Several weeks ago AnnA mAy began throwing up blood, a sign that her veins had enlarged to the point where they began leaking, a complication of the liver disease. She is slowly starving to death and they have given her two months to live. The family has begun a last ditch attempt to seek out distant relatives who would be willing to be tested. On her mother's side, the baby has relatives on Pine Ridge and Rosebud. However, finding her father's relatives is more complex since Joseph Baltese was adopted by a non-Indian family when he was two days old. The name his mother(real) gave him is Marvin Whitewolf and his people are Northern Cheyenne. People, if it is not too late, understand that "Seven kids a day die while waiting for an organ transplant", pass this note along to any and all areas and hope that in some manner, a relative can be found who willing to be tested can match little-baby Anna May. Anna May Baltese is our future and deserves a healthy chance to live. Help give Baby Anna May Baltese a chance at life... Submitted by: kibbey@sierra.net http://www.geocities.com/CapitolHill/Lobby/7027 [c] Warm Springs Productions --------- "RE: Livestock Reduction" --------- Date: Thu, 21 Aug 1997 14:29:58 -0800 From: redorman@plix.com (Dorman, Robert E.) Subj: Livestock reduction Mailing List: Big Mountain List I am forwarding the following press release from Nancy Delany: From: aimca@earthlink.net Date sent: Thu, 21 Aug 1997 13:25:24 +0000 Send reply to: aimca@earthlink.net Organization: AZTLAN LIBERATION ORGANIZATION (OLA) Subject: Big Mountain PRESS RELEASE! A serious situation is occurring out on the land in N.E. Arizona where the Traditional Dineh (Navajo) have lived for close to 1000 years. The Traditional Hopi and Traditional Dineh made a pact to protect the land (the mother of life) from rape. In this century Peabody Coal, the Mormon Church, and the US government conspired to avoid that sacred agreement. Children of both tribes were forced to go away to white schools for years of their childhood Tribal Councils were invented that ignored Traditional concerns and allowed corporate deals. The press and the congress fail to see that the Hopi Tribal Council is not the Traditional Hopi Tribe. 1000's of traditional Dineh have been frightened and tormented off the land in the last 20 years for Peabody Coal. Many have died or have 1/2 lives removed from the source of their prayers and day spiritual land-based understanding. Now a lease has been invented to deny the sovereignty of this remarkable life-respecting culture. Sheep and horses needed for livelihood are limited below survival needs. Aquifer water for springs is stolen to slurry coal. Permits to repair houses are denied. Police harassment is a constant threat and reality. Now Kee Watchman, a respected Traditional Dineh elder, recently returned from the UN at Geneva where he spoke to a US ambassador about coming out to the land to see what is happening. Upon returning, he learned that the Hopi BIA Rangers plan to remove 30-40% of the livestock in Cactus Valley where he lives, this coming Fri., Sat., Sun., and Mon. He asked his sister and niece to call for help. (There are no phones out on the land.) They called August 15th. He requested Witnesses trained in non-violence come to help now and not to wait. He said it is a now or never situation. Mon., Aug. 18, 1997, one concerned person calling the BIA was told they had 4 BIA out there counting livestock. Tues., Aug. 19, Nabahay Kadenahay (Bahe), (a traditional forced to live away from the land in Flagstaff), reported by phone that he had just returned from Cactus Valley and that the situation is serious. He said, "It is a last act of desperation." The people being targeted are those who have refused to sign the lease (since it denies their right and ability to continue their Traditional culture and it was created without the genuine participation of either the Traditional Hopi or the Traditional Dineh). New congressional hearings to listen to the Traditionals of both tribes are being sought with the hope of creating a cultural and environmental preserve out on the land so the people who have been sent away can return and renew. If the most Traditional are starved out, the coal company will begin to mine the coal. FOR MORE INFORMATION CONTACT: Nancy Delaney co-founder of Big Mountain Coalition 1996-97 (510) 944-7747 vm (510) 548-3223 (h) ************************************************** You are on the BIGMTLIST, a moderated mailing list of Big Mountain relocation resistance information (not discussion or debate). To unsubscribe, email redorman@plix.com with "unsubscribe" in the subject header. For Big Mountain and other activist internet resources, visit "The Activist Page" at http://www.plix.com/~users/redorman/index.htm --------- "RE: Big Mt. Emergency" --------- Date: Fri, 22 Aug 1997 13:17:35 -0700 From: "S.I.S.I.S." Subj: Big Mt. Emergency :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: And now:"S.I.S.I.S." writes: [SISIS NOTE: For background information on Big Mountain, see our emergency action page at http://kafka.uvic.ca/~vipirg/SISIS/emerg/dineh.html] The following is forwarded from the Big Mountain list. ********* I have just received a FAX, which I will quote below Emergency Alert at Big Mountain August 16, 1997 Hopi BIA rangers have announced that in five days, they intend to confiscate a large percent of the livestock in a sweep at Cactus Valley, at the heart of the resistance of the Big Mountain struggle These livestock are the main source of livelihood for the traditional people. This is a call for mobilization for culturally sensitive, strong, clear-minded people who are able to work towards unity. People trained in non-violent civil disobedience are greatly needed. Please be self-sufficient with food, cooking-equipment, sleeping gear, water, flashlights/lanterns. Please call Nancy at (510) 944-7747. If you cannot go, please call these numbers, and ask your friends to call. The traditional people are really isolated, so these calls are extremely critical. A false conflict was fostered between Hopi and Dineh peoples so Peabody could force them off the land and open-pit-mine the coal beneath the ground. Traditional peoples are united against mining. The Tribal Council does not represent the traditional people and are an arm of Peabody Coal. They are making a big push to assert their jurisdiction over the land by using excessive force that threatens the survival of the traditional culture. Our job as concerned people is to protect the families, the livestock and prevent any further mining development. PLEASE CALL: The Hopi Tribal Police Chief-- Keith Sekacucu (in charge of livestock impounding) (520) 734-2441 FAX (520) 734-9939 Hopi Tribal Chairman Ferrell Sekacucu (520) 734-9497 FAX (520) 734-6665 BIA Superintendent Robert Caroline (520) 738-2225 Peabody Coal-- Howard Carson* (520) 773-4503 This number is direct! Ask Howard if he is aware that this culture and people are endangered. Three million gallons of water are taken from the Navajo aquifer just for the slurry lines.. He should be made accountable. Senator John McCain* (202) 224-2235 FAX (202) 228-2862 Blast him. Make him know we hold him personally responsible for genocide of traditional peoples if he allows impounding of livestock. *These two men continue to put profits before human lives. Ada Deer-- Assistant Secretary for Indian Affairs (202) 208-3710 FAX (202) 208-6384? (could be 6884, 6334,or 6834, fax was illegible) She should be protecting the human rights of the people and listening to the traditional people. ................................................... The livestock impounding plans have been confirmed by other sources. BIA has asked that each resistor brand his/her livestock. Then they will be counted, and any excess will be impounded. Pauline Whitesinger's are scheduled to be counted on August 21st! ********** Emergency Response Action Needed 8/18/97 Update: In response to a telephone conversation with members of the Dineh Alliance, the Twin Cities Dineh Defense Alliance agreed to relay this information to Big Mountain Support Groups, and other concerned organizations and individuals. A notice was posted announcing livestock impoundments this Thursday, August 21st, 1997 on H.P.L. range district 262. In late July, the Hopi Tribal Council announced that it would be reducing livestock on the H.P.L. by 40%, and this is the beginning of the carrying out of that threat. This would effect Pauline Whitesinger, Camp Anna Mae, the Ashkies and others. Phone and Fax Zap Wednesday Aug. 20th, and Thursday Aug. 21st. Call and fax these Officials and say NO! to livestock impoundments! Ask them to stop denying permits to people who have been left out of the process, either because of relatives' deaths, or simply because they were never counted, as in the case of Lawrence Altsisi. Let them know you are calling long distance and that you are in touch with your local media. Try hard to actually speak to these officials in person. Chairman Ferrell Secakuku Hopi Tribal Chairman phone: (520) 734-9497 fax: (520) 734-6665 Culvert Dayzie Land Commission phone: (520) 871-6441 fax: (520) 871-7297 Keith Secakuku Head of Hopi Rangers phone: (520) 734-9416 fax: (520) 734-2331 Senator James Henderson 1 (800) 352-8404. fax: (602) 542-3429. thank him, and ask for his continued support for Dineh resistors on H.P.L. Ada Deer Head of Bureau of Indian Affairs phone: (202) 208-7163 fax: (202) 208-6334 In addition, ask her to respond to the 10 page letter she received from Dineh resistors June 28th, 1996. Leonard Butler Navajo Chief of Police phone: (520) 871-6363 fax: (520) 871-7087 thank him for his role so far. Ask him to continue his support for Dineh on H.P.L. Twin Cities Dineh Defense Alliance (612) 362-5964. For more information, contact us at our E-Mail: BMNATCOM01@aol.com :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: S.I.S.I.S. Settlers In Support of Indigenous Sovereignty P.O. Box 8673, Victoria, "B.C." "Canada" V8X 3S2 EMAIL : WWW: http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html SOVERNET-L is a news-only listserv concerned with indigenous sovereigntist struggles around the world. To subscribe, send "subscribe sovernet-l" in the body of an email message to For more information on sovernet-l, contact S.I.S.I.S. --------- "RE: Dispute Over Memorial" --------- From: wolfbat359@aol.com (WOLFBAT359) Subj: Dispute Over Memorial to Winners at Little Bighorn Date: 25 Aug 1997 00:29:42 GMT Newsgroup: alt.native Dispute Over Memorial to Winners at Little Bighorn By JAMES BROOKE CROW AGENCY, Mont. -- To one defender of Lt. Col. George Custer, it is like building a memorial to the Mexicans killed at the Alamo or "handing the Vietnam War memorial over to the Vietnamese." To a Crow Indian tour guide at the Little Bighorn Battlefield, the proposed monument would be "great" because "the Indians won, but they are not honored here." Four generations after Indian warriors killed Custer and the troops in his command in the hills overlooking the Little Bighorn River, the National Park Service is going ahead with plans to build a monument to the Indians who died in the battle. A monument design was chosen earlier this year, but critics say the structure will detract from the obelisk to the fallen soldiers. When the dust of the debate settles, some of the critics' resentment comes down to numbers. About 270 soldiers and Indian scouts of the 7th Cavalry were killed in the battle. The only memorial in their honor is a weatherbeaten granite obelisk that has a modern-day replacement value of $50,000. About 75 Sioux and Cheyenne warriors died in the battle. The memorial planned in their honor would be a walk-in monument expected to cost as much as $2 million. "If you want to emphasize the Indian victory, please don't do it at the mass grave of 200 U.S. soldiers," said Wayne Sarf, a New Jersey history professor who is a leading critic of the Indian memorial. Such complaints fail to move Gerard Baker, the superintendent of the Little Bighorn National Monument, which covers more than 700 acres. "This memorial will represent all the fallen American Indian people," Baker said, striding over the proposed site, on a grassy shoulder of Last Stand Hill, about 50 yards from the 7th Cavalry obelisk. "This wasn't the only battle the Indians won," added Baker, a Mandan Hidatsa Indian from North Dakota. Part of the anger of the white traditionalists stems from a sense that they are losing control of history. Although six Western states, including Montana, have counties named Custer, Congress voted in 1991 to strip Custer from the name of the battlefield here. The same legislation authorized the construction of the memorial to the Indians killed in battle. One congressional sponsor was Ben Nighthorse Campbell of Colorado, whose Cheyenne great-grandfather fought Custer. Campbell was a Democratic member of the House at the time but is now a Republican senator. The new monument will add balance to the site, said Frank Caplett, the Crow guide, as he strolled near a military cemetery with a separate monument to soldiers who were killed "while clearing the district of Yellowstone of hostile Indians." He explained, "The whole thing used to be oriented to the military." Indeed, for a century after the 1876 battle, history was firmly in the hands of the Custer buffs. "When I was a student 20 years ago, people would say that the only survivor of the battle was Comanche," said Patricia Nelson Limerick, a University of Colorado history professor, referring to an Army horse that fled the battle to live out his days in Fort Riley, Kan. When Comanche died, his body was stuffed and put on display at the University of Kansas. But there were about 2,000 Indian survivors of the battle. "It's curious that the most memorable words in American history, 'Custer' and 'Alamo,' are about the defeat of white guys," Professor Limerick added. Viewed variously as a frontier hero or as a genocidal megalomaniac, Custer has been the subject of an estimated 40 movies and 1,000 books. Custer, who was 36 years old at the time of his death and was often referred to as "the boy general," had attained the rank of major general of volunteers in the Civil War. In the reorganization of the Army after the war, he was assigned the rank of lieutenant colonel. As early as 1925, descendants of the Indian warriors in the battle, who were led by Sitting Bull, started petitioning for an Indian memorial at the battlefield. Although the monument is surrounded by the Crow Indian Reservation, successive monument superintendents did not encourage the effort to build it. Twenty-five years ago, Russell Means, a founder of the American Indian Movement, renewed the call with a nationally publicized protest here. In recent months, a move to present the Indian view of history here has been strong. Since Baker took over the battle monument four years ago, he has actively promoted the Indian memorial. Under Baker, Indians have filled about half of the summer tour-guide jobs, and Little Bighorn College, a Crow institution, has won the private tour-bus contract. Few Indians used to visit the monument, but as more and more Indian ceremonies are held there, Indian attendance has climbed to about 10 percent of the 2,000 tourists who visit the area every day in July and August. "Indians have been made to feel more comfortable coming to this place," said Michael Marshall, a 26-year-old summer guide who is a descendant of two Sioux warriors who fought Custer. "I first came here when I was 12. I wondered then why they were only telling about the military aspect." Critics, most of them white, accuse Baker of "Indianizing" the battlefield. They say he steered the bus-guide contract to the Crow college, required that applicants for park janitorial jobs speak Crow, and replaced white veterans' groups with Crow veterans' groups at Memorial Day ceremonies. "It has gone too far over to one side," said James Court, a tour operator who was the monument superintendent in the mid-1980s. Most symbolic of all, critics say, Baker has turned a blind eye to incidents of Indians desecrating the mass grave by derisively tapping the obelisk with sticks, an act they call "counting coup." During Baker's tenure, animosities have grown so sharp that he has received death threats over the telephone. Baker, an impassive man who stands 6 feet 5 inches, brushes off such attacks, saying: "There are some people who are very opposed to what I am doing. They lost their playground." Even though some are calling the Little Bighorn National Monument "the nation's most polarized park," the architect for the design honoring the Indians says its theme is "peace through unity." The architect, John Collins, 33, is from Philadelphia and won the memorial design contest without ever setting foot in the West. His design won over 563 others. Walking into a low earthen mound, visitors will see, through an opening, three bronze sculptures of Indians on horseback, silhouetted against the sky. Through a cut in a wall, labeled a "weeping wound," visitors will glimpse the 7th Cavalry obelisk. "It is to be a link between the two," Collins said in a telephone interview, "welcoming the dead, so that there can be an exchange of spirits. Once you are dead, whether an Indian or a white man, you have a better understanding of the infinite from where you came. All the differences of this world are not important." Copyright 1997 The New York Times --------- "RE: Cherokee National Holiday" --------- Date: Tue, 19 Aug 1997 12:01:17 GMT From: gehring.1@postbox.acs.ohio-state.edu (Glenn Gehring) Subj: Cherokee National Holiday Newsgroups: alt.native,soc.culture.native This is from the Cherokee Press Association and was posted on the Cherokee Observer's webBBS. The Cherokee National Holiday is Labor Day weekend in Tahlequah, Oklahoma. http://www.YvwiiUsdinvnohii.net/Cherokee/ObserverWebBBS/index.cgi Forwarded message follows: Our legal remedies for ending this crisis have just begun. Contrary to the Byrd administration and attorney's mis-information regarding what the federal courts have said or not said, the fact remains that no case has been heard in federal courts. Judgments have not been made on the JAT Justices petitions or the Marshals petitions nor have judgments been made on civil rights petitions from dozens of individual Cherokees. For those who feel that we have no legal remedy for this situation, and that justice seems far away, it may be of some encouragement to know that many people with years of legal experience are approaching new legal avenues for solving this crisis, and some of those avenues could lead to a court of law before the Cherokee National Holiday. We as a people will NEVER QUIT until we successfully, in a court of law, hold all people accountable both inside the tribal government and outside the tribal government for their illegal actions. We as a people will NEVER SURRENDER our great Cherokee Nation to those who have no respect for our laws, our Constitution, and our honorable people. We as a people will NEVER GIVE UP until Justice and our Constitutional government is returned to the Cherokee. All of us must pledge to ourselves and remind everyone else that while certain other people in this tribe and outside this tribe have broken laws that we the Cherokee people refuse to stoop beneath our own principles as law abiding people. As a US citizen and Cherokee Citizen we have all the civil rights that the Constitution guarantees. We have freedom of speech. No matter how many law enforcement officers that Sheriff Goss, Diane Barker Harrold, the BIA, or Byrd's, Harrold Wayne Jordon wants to bring to the Cherokee National Holiday as an excessive show of force...our voices cannot be legally silenced. We will obey all laws, and they will have to respect our rights. They all know what our rights are. Let us make sure that we know our rights. We plan to have a peaceful Cherokee National Holiday. It may not be a quiet holiday because of all our voices being heard and opinions expressed, however it will be filled with law abiding people exercising our civil rights. From what we understand there will be various locations set up for Cherokees who would like to exercise their civil rights. There will be posts soon on where people can go in Tahlequah for information on the aspects of do's and don't's during the holiday. Write down the Cherokee Nation Marshal Service number (918-458-5392) There are several numbers and names already posted on the Cherokee Observer web page that can be helpful for directing you to the right sources of information regarding the "People's Cherokee National Holiday." The downtown Cherokee Nation Court House Square on Saturday during the parade of course will be a major gathering place for everyone. There will be no riots, there will be no melees... only patriots with a loud and clear message to those who hold our Constitution hostage and themselves above our laws in an attempt to set up a Banana Republic. --------- "RE: Cherokee Judicial Appeals Tribunal" --------- Date: Wed, 20 Aug 1997 12:04:40 GMT From: gehring.1@postbox.acs.ohio-state.edu (Glenn Gehring) Subj: *Cherokee Nation* JAT Press Release Newsgroups: alt.native,soc.culture.native CHEROKEE NATION JUDICIAL APPEALS TRIBUNAL P.O. Box 1097-Tahlequah, OK. 74465-1097 Phone and fax no longer valid after 6/20 takeover by Chief; see individual numbers below PRESS RELEASE FOR IMMEDIATE RELEASE Tuesday, August 19, 1997 The Judicial Appeals Tribunal reports that Pat Ragsdale and Diane Blalock were arrested by Cherokee County Sheriff's Deputies as they tried to obey the lawful order of the Tribunal last Wednesday, August 13th. The order was to peacefully recover possession of the Tribal Courthouse in downtown Tahlequah, Oklahoma and was issued and announced three days ahead of time to allow for all the necessary coordination between federal, state and local law enforcement authorities. The Tribunal appreciates the work of those Marshals and citizens who worked to restore this Courthouse to the possession of the Tribunal, as required by tribal law. The Tribunal continues to be dismayed that the Chief, illegally in possession of the building since his brutal raid on June 20th, would resist this lawful order of the Tribunal. When Chief Byrd was asked by Councilman Nick Lay at the Tribal Council meeting Tuesday night (Aug.12) if the Chief would permit lawful occupancy by the Tribunal on Wednesday, the Chief delivered a long and rambling statement which was generally thought to be a "Yes" answer. When asked Tuesday (Aug.13) for their stance, the Cherokee County District Attorney's Office was understood to say that they would respect this Court's Order. The Tribunal is at a loss to understand the decision of both. The Cherokee Nation Courthouse is a symbol to the people. It is unknown if the Tribunal's files are still there; almost certainly, the Chief has removed them for his own purposes. It is unknown if there is still furniture in the building. This National Historic Landmark is closed to all Cherokee citizens by order of Chief Byrd. It should be open for justice. Anyone who considers last week's operation a loss should consider the long-range goals of those involved--the restoration of Constitutional government to the Cherokee Nation. August 13th was an important step in that process. It has once again demonstrated who is following lawful court orders and who is following his own personal interest. FOR MORE INFORMATION: Contact Philip H. Viles, Jr. at number below Philip H. Viles, Jr. Justice P.O. Box 700414 Tulsa, OK 74170-0414 Phone 918-625-1407 FAX 918-496-1792 Ralph F. Keen Chief Justice 602 Magnolia Drive Tahlequah, OK 74464 Phone 918-456-9551 FAX 918-456-4330 Dwight W. Birdwell Justice 217 N. Harvey, Ste. 200 Oklahoma City, OK 73102 Phone 405-236-4675 FAX 405-235-1209 -=+=+=+=+=- Provided by: The CHEROKEE OBSERVER P.O. Box 1301 Jay, OK. 74346-1301 Phone/FAX: (918) 253-8752 cwyob@mailhost.galstar.com -=+=+=+=+=- http://www.YvwiiUsdinvnohii.net/Cherokee/Observer.shtml --------- "RE: Cherokee Civil Rights Violated" --------- Date: Fri, 22 Aug 1997 07:47:39 GMT From: gehring.1@postbox.acs.ohio-state.edu (Glenn Gehring) Subj: *Cherokee Nation* CIVIL RIGHTS VIOLATED? Newsgroups: alt.native,soc.culture.native Violence by police on Wednesday August 13 clearly demonstrates that illegal federal, state, county, and city intervention in the constitutional process at Cherokee Nation continues. About 300 people gathered at the Cherokee Nation Courthouse in Tahlequah, Oklahoma to support the Cherokee Marshals and celebrate the return of the courthouse to the Cherokee Judicial Appeals Tribunal. City and county police stormed the crowd and several men and women were hurt (see press release below for more details). BIA and state police assisted. The crisis began when Principal Chief Joe Byrd came under investigation for misuse of tribal funds. A search warrant was issued by Cherokee Nation's Judicial Appeals Tribunal (supreme court) to obtain copies of specific documents in Chief Byrd's possession last February. Since then, Chief Byrd has fired all the Cherokee Marshals, fired the tribal prosecutor, moved to impeach the Cherokee supreme court (and claims he did), put the entire staff of the tribal paper on administrative leave, invited the BIA police in to take over law enforcement, conducted an illegal 4 a.m. raid on the Cherokee Nation courthouse (they went straight for the evidence but were stopped by Cherokee Marshals...however, they did succeed with the help of several law enforcement agencies in taking over the Cherokee Courthouse), AND STILL PROCLAIMS HE DID NOTHING WRONG. Most of the actions he took clearly violate the Cherokee Constitution. If it wasn't for the intervention of outside forces, this crisis would be over, and constitutional rule would have been restored by the Cherokee Nation legal system. However, in spite of numerous legal violations, the Bureau of Indian Affairs (BIA) and other governments continue to persist in their armed intervention in Cherokee Nation's affairs. The U.S. Department of Justice recognizes the Cherokee Nation Judicial Appeals Tribunal as a valid tribal court (according to a statement by U.S. Attorney John Raley last week). The BIA, however, feels they are impeached. At issue is the Cherokee Constitution and Cherokee Nation's right to handle our own affairs. The following quotes from the Cherokee Constitution explain the issue. Article XII. Employee Rights No employee, who having served in a position at least one (1) year, shall be removed from the employment of the Cherokee Nation except for cause. The employee shall be afforded a hearing by the Judicial Appeals Tribunal... Chief Byrd fired the Marshals (there were 15 Marshals) after they served the warrant. The Judicial Appeals Tribunal immediately reinstated the fired Marshals (this was before the purported impeachment took place). Chief Byrd refused to recognize the court order and hired a personal security force. Additionally, he invited the BIA to take over law enforcement. The Marshals have worked without pay for almost 6 months. Nevertheless, they are still Cherokee Marshals according to Cherokee law. Regarding the impeachment of the Justices, it is very clear the impeachment proceeding was illegal according to the Cherokee Constitution. There wasn't a QUORUM, and a quorum IS REQUIRED for any business to take place at a tribal council meeting. Quorum is used twice in the Cherokee Constitution. The first instance defines it, and the second instance states that a quorum is necessary at EXTRAORDINARY MEETINGS. Article V. Legislative Section 4. ...No business shall be conducted by the Council unless at least two thirds (2/3) of members thereof regularly elected and qualified shall be in attendance, which number shall constitute a QUORUM... (emphasis added) Article VI. Executive Section 8. The Principal Chief may on extraordinary occasions convene the Council...Before the extraordinary meetings may be legally sufficient to conduct business, a QUORUM of the Council must be present. (emphasis added) Byrd claims that since quorum isn't defined AGAIN when it is used here that he can claim a simple majority to constitute a quorum at extraordinary meetings. There was NOT a quorum present at the council meeting that moved to impeach the Justices or at the so called "court of removal" (I was there...2/3 of 15 = 10... there were only 8 council members there). Consequently, no legal impeachment ever took place. Quorum IS defined in the constitution and can't be arbitrarily changed. It is difficult to understand the BIA's position in upholding this Chief with their police. For more information and background on the constitutional crisis at Cherokee Nation please see the following web sites. http://www.users.interport.net/~wovoka/cherokee.htm http://www.YvwiiUsdinvnohii.net/Cherokee/Observer.shtml ------- FORWARD, Original message follows ------- PRESS RELEASE August 21, 1997 CIVIL RIGHTS COMPLAINT FILED AGAINST CHEROKEE COUNTY D.A., DIANE BARKER-HARROLD AND CHEROKEE COUNTY SHERIFF, DELANA GOSS Tulsa, OK Attorney Chadwick Smith filed a Complaint for Vindication of Civil Rights today in the northern District Federal Court against District Attorney Diane Barker Harrold, Cherokee County Sheriff Delena Goss, City of Tahlequah Police Chief, Norman Fisher, BIA and (8) other county, state and federal officials. Smith represents 24 Plaintiffs who in several separate incidents were prohibited from their freedom to exercise basic civil rights. The complaint declares that citizens were threatened, brutally manhandled, bodily injured, and suffer from repeated persecution and invasion of rights by the city, county, state and federal officials named as defendants in the complaint. Smith is asking for a preliminary injunction restraining and prohibiting Defendants from restricting citizens' right to assemble at and enter into the Cherokee Nation Courthouse in downtown Tahlequah, Oklahoma except on terms as proscribed by the Cherokee Nation Judicial Appeals Tribunal. Smith states in the complaint that a preliminary injunction is required because of the irreparable damage and harm demonstrated by Defendants and threatened by Defendants; for manifold and repeated persecution and invasion of Plaintiff's rights. Smith said that, "Defendants have clearly established a pattern of violence toward Plaintiff's exercise of their right to assembly at the Cherokee Nation Courthouse." Attorney Smith, a Cherokee law scholar and former Director of Justice for the Cherokee Nation, said that the orders of the Cherokee Nation Appeals Tribunal are entitled to full faith and credit by both the US Federal Government and the State Of Oklahoma. The law suit states that the Cherokee Nation Courthouse is property of the Cherokee Nation and is subject to the orders of the Judicial Appeals Tribunal under Cherokee law. The BIA, the District Attorney's Office, the Cherokee County Sheriff's Office and the City of Tahlequah Police had no lawful authority to be a party to the Joe Byrd ordered siege of the Cherokee Nation Courthouse. They had no lawful authority to restrict entrance to a Cherokee Nation public building; had no lawful authority to block off a public street to accommodate, facilitate and protect an illegal siege and plunder of the Courthouse; had no lawful authority to detain and assault Plaintiffs; and had no permission from the caretakers of the Courthouse to restrict access to the building by the public. One of the Plaintiffs, Lisa Tiger, a nationally recognized artist and speaker was taken away in an ambulance after the Wednesday, August 13th melee in which state officials refused to allow Cherokees in their courthouse. Tiger said that she was grabbed by Defendants' agents from behind by her hair so violently that it resulted in whiplash and then they lifted her off her feet throwing her face first on the concrete porch of the Cherokee Nation Courthouse. Tiger said, "This brutal and uncalled for assault and battery has subjected me to extreme pain and prevented me from doing my work as an artist." I now have to undergo surgery because of this lawless violent act by out of control police." She continued, "I am HIV positive and travel around the country speaking out to Indian people and others on prevention of Aids. I have scheduled public appearances contracted and an Aerobic Video production that I was supposed to start work on and at this point am not sure I will be able fulfill those engagements." Tiger said that stress is the number one cause of death with HIV positive people. . She said that everyone coming to the courthouse that day were happy that finally the courthouse would be opened again to the public and that she and everyone else had a right to be there. Tiger said that the only persons who brutally injured and attacked public citizens on that day were the police officers from the city, county, and state. She added that the unarmed authorized Cherokee Nation bailiffs presented a legal court order to Harrold Wayne Jordon and were doing what they needed to do to gain access until prevented from their lawful duty by a swarm of outside law enforcement people. Tiger feels that the city, county, state and BIA police provoked and incited panic that caused unnecessary injury to private citizens. Smith said that he hopes this complaint will put an end to the highly charged tensions that have been fostered by the Defendants interference with internal tribal affairs and the continued violation of citizens rights. --------- "RE: CNO Outlook Bleak" --------- Date: Sat, 23 Aug 1997 04:45:00 GMT From: gehring.1@postbox.acs.ohio-state.edu (Glenn Gehring) Subj: *Cherokee Nation* bleak outlook Newsgroups: alt.native,soc.culture.native Joe Byrd and others from both sides in the Cherokee crisis met with Janet Reno (U.S. Attorney General) and Bruce Babbitt (Secretary of Interior and Ada Deer's boss) yesterday. Hope swelled at the possibility of constitutional government being restored at Cherokee Nation. That hope quickly faded as word from the negotiations came. It seems Joe Byrd refused to agree to a compromise that Babbitt and Reno felt was fair. Babbitt said the U.S. Congress will likely become involved in the Cherokee Nation crisis when they return to session. Cherokee Nation may lose self-governance and outside forces may remove Joe Byrd as Principal Chief. Get ready, BIA may rule all!! Joe Byrd will undoubtedly cause serious damage to ALL INDIAN NATIONS by his actions at Cherokee Nation. Keep an eye on Congress. This may be the opportunity they have been waiting for. --------- "RE: Cree at Expo2000" --------- Date: Wed, 20 Aug 1997 21:11:01 -0400 From: Ann Stewart Subj: It's official...Ojay to be at Expo2000 UUCP email Any of you who are inclined to send congratulatory messages to the community of Ouje-Bougoumou, people would love to hear from you. Would that the rest of society would commit to sustainability! Please note that Douglas Cardinal is the architect for the Smithsonian Museum's new National Museum of the American Indian, almost ready to break ground on the Mall in Washington DC. P R E S S R E L E A S E Cree community selected to be official project at Expo2000 to be held in Hanover, Germany (Ouje-Bougoumou, August 20) The Ouje-Bougoumou Cree community in northern Quebec was informed today that it has been selected as an official project of the worlds fair, Expo2000, to be held in Hanover, Germany from June 1 to October 31, 2000. Ouje-Bougoumou is the newest of the nine Cree villages which comprise the Cree Nation in northern Quebec. The new village was constructed between 1991 and 1995 after decades of forced relocations which saw previous village sites destroyed in order to accommodate the regions mining industry. In the course of constructing the new village several unique community development initiatives were successfully introduced, including a village-wide heating system which utilizes wood waste from nearby sawmills, a community-developed housing program which emphasizes individual home ownership and community self-sufficiency, and a unique architecture which runs throughout the entire village developed by native architect, Douglas Cardinal. The guiding principle in the construction of the new village was the concept of sustainable development. Ouje-Bougoumou has gained significant recognition nationally and internationally for its community development initiatives. It has received several awards from the United Nations and from the Canada Mortgage and Housing Corporation. Ouje-Bougoumou was selected to present an exhibition at Expo2000 because the worlds fair organizers believe that Ouje-Bougoumou represents a very tangible expression of the theme of the worlds fair which is the balancing of humankind, nature and technology. Upon learning of the selection of Ouje-Bougoumou by the Expo2000 organizers, Chief Abel Bosum, who has led his community through a difficult political struggle to gain acknowledgment of the rights of his people and who managed the construction of the new village, stated: This level of international recognition is truly humbling, and at the same time, it confirms what we have said over and over for many years, that if you give aboriginal people the resources to build their own futures according to their own philosophies, there takes place an enormous unleashing of creative energy which is positive not only for us but for the larger society as well. Aboriginal self-government is a win-win situation. For further information, please contact: Chief Abel Bosum or Paul Wertman, Advisor 418.745.3911 613.761.1655 email: ouje@magi.com visit our website: www.ouje.ca --------- "RE: Bison Information Sheet" --------- Date: Tuesday, 19-Aug-97 05:22 PM From: J.D.K. Chipps Subj: Information Sheet ------- FORWARD, Original message follows ------- From:ErthAvengr@aol.com BISON INFORMATION SHEET - Yellowstone bison are descended from a remnant population of 25-50 wild bison in the park and an introduced herd of plains bison from ranches in Texas and Montana. Prior to this winter, Yellowstone bison were the largest, free-ranging bison population in the world. Bison in all other parks and refuges in the U.S. are fenced in and periodically rounded up and culled. - Bison are not a threatened or endangered species. In addition to Yellowstone bison, there are smaller bison herds in Grand Teton, Theodore Roosevelt, Badlands, and Wind Cave National Parks, Custer State Park in South Dakota, Fort Niobrara National Wildlife Refuge in Nebraska, the National Bison Range in Montana, and in Wood Buffalo National Park in Canada Numerous private and commercial bison herds exist throughout the U.S. and in Canada. - A lengthy series of mild winters appear to have contributed to increasing numbers of ungulates throughout the west including elk and bison in Yellowstone. Winter kills a natural part of the population cycle, and bison carcasses are important food for grizzly bears emerging from hibernation in spring and for coyotes, ravens, magpies, and other scavengers in winter and spring. During harsh winters, limited winter range within Yellowstone is accessible to bison and elk because of deep, crusted snow. At these times, both bison and elk move outside YNP boundaries to lower elevation winter ranges on both public and private lands where some come into conflict with current land uses. Some evidence suggests that groomed snowmobile roads within Yellowstone provide easy travel routes for bison in winter, thereby reducing natural winter stress on individuals within the population and possibly increasing survival rates. Groomed roads may provide relatively easy travel routes for bison to move outside of park boundaries. - Using a blood test developed for cattle (the Card test), approximately 50 percent of Yellowstone bison test positive for antibodies to the Brucella abortus bacteria. A positive blood test does not necessarily indicate that the animal is infected or is capable of transmitting brucellosis (infectious), only that the animal has been exposed to the bacteria. Of those testing positive, approximately 25 percent are culture positive, meaning that the bacteria can actually be isolated and cultured from tissues of those bison. - Brucellosis in human, known as undulant fever, is not a serious public health threat. The U.S. Center of Disease Control no longer requires reporting of undulant fever. Historically, most undulant fever in humans resulted from drinking unpasteurized milk. In recent years, most cases have been caused by B. suis or B melitensis, found in pigs and goats, and not from B. abortus, found in cattle and bison. People considered at risk of contracting the disease are those drinking unpasteurized milk (usually goat's milk), slaughterhouse workers who handle large numbers of infected animals, and veterinarians who risk exposure of accidental injection with live vaccine strains of the bacteria. Since 1986, there have been only two reported cases of brucellosis transmission from wildlife to humans in Montana. Both cases occurred as a result of hunters handling female elk taken during the hunting season. In decades of handling and slaughtering thousands of bison from Yellowstone, there has not been a single known case of a human contracting undulant fever from exposure to live bison or bison carcasses. - No safe and effective brucellosis vaccine is currently available for use in wild bison. The safety of brucellosis vaccines commonly used in cattle has not been tested for non-target wildlife species. Strain 19, a vaccine commonly used in cattle, is relatively ineffective in bison and can cause them to abort their calves. RB51, a recently approved calfhood vaccine for cattle, has not been adequately tested for safety and efficacy in bison. Research is currently underway to evaluate the safety of RB51 for use in bison. - The risk of free-ranging bison transmitting brucellosis to cattle is very low, but not zero. No documented case exists of wild, free-ranging Yellowstone bison transmitting brucellosis to domestic cattle. One study demonstrated that brucellosis can be transmitted from bison to cattle in a controlled experimental setting. (\######/) J.D.K. Chipps \ o ~ / "Wokiksuye Canpe Opi" (^ ^) (Remember Wounded Knee) \*/ http://www.eden.com/~jdkc --------- "RE: Innu and Inuit Protest" --------- Date: Wed, 20 Aug 1997 19:19:43 -0400 From: Larry Innes Subj: Innu and Inuit Protest at Voisey's Bay Mailing List: INNU-L FOR IMMEDIATE RELEASE 20 August 1997 INNU and INUIT STAGE PROTEST AT VOISEY'S BAY Davis Inlet, Labrador- The Innu Nation and the Labrador Inuit are staging a joint protest action at Voisey's Bay. This morning, the first Inuit protesters arrived from Nain to establish a protest camp. More than 250 Innu are mobilizing from Davis Inlet and Sheshatshiu to join the Inuit at the camp. "Development at the site has gone far enough. Inco is now building a road and an airstrip without Innu and Inuit consent. Without our consent there will be no project!", stated Katie Rich, President of the Innu Nation. Both the Innu Nation and the Labrador Inuit Association have been negotiating an impact-benefit agreement with the Voisey's Bay Nickel Company, a wholly owned subsidiary of Inco, for more than a year. Talks between the company and the aboriginal groups broke down early this week after the company refused to halt construction work on the project until agreements had been reached and a full environmental assessment of the project completed. Rich outlined the Innu position by saying, "Our thinking on this matter is very clear. A project of this nature requires proper planning and a proper environmental assessment. It also requires aboriginal consent. The Innu cannot give approval to this project without a land rights agreement and an Impact Benefits Agreement in place. Inco is trying to proceed without any of this." Innu Nation and the Labrador Inuit Association have tried every available means to halt the company's plans to build a road and at the site, including an unsuccessful court action in the Newfoundland Supreme Court. An appeal of the Supreme Court decision will be heard on Monday, August 25, but many Innu fear that the courts have already failed them. "Each day they plow further ahead with the construction of the road, and by the time we will have our day in court, the road and the airstrip may be finished." Rich expressed her hope that the protest would remain peaceful. "This is about standing our ground, not having a stand off. The company has never asked for our permission to be here, or asked for our consent for the mine. We have clearly outlined what our consent requires and it is up to them to respond to it. We have lived here for thousands of years and we plan to stay here for thousands more, but we don't want to be living in the mess they will make here by rushing ahead. By standing together with the Labrador Inuit we are saying to Inco and to Brian Tobin that we will not be bulldozed over on our own land." For more information: Katie Rich, President tel: 709 478 8943 www.web.net/~innu Media inquiries should be directed to: Innu Nation: Larry Innes (709) 497-8398 LIA: Winston White: (709) 922-1021 On-site satellite phone: 1-888-876-7976 Larry Innes Visit the Innu Nation WWW site: Environmental Advisor http://www.web.net/~innu Innu Nation P.O. Box 119, Sheshatshiu, Labrador, Canada A0P 1M0 phone: (709) 497-8398 email: innuenv@web.net fax: (709) 497-8396 --------- "RE: Voisey Bay Protest Update" --------- Date: Fri, 22 Aug 1997 11:05:28 -0400 From: Larry Innes Subj: PROTEST UPDATE Mailing List: Innu People Forum list More than 100 Innu and Inuit protesters are now on-site at Voisey's Bay. More are expected to arrive over the next two days. Work on the road has stopped...for now. Todays CP wire story on the protest follows: ** Aboriginal protesters block crew working on road to mine ** ** Canadian Press ** NAIN, NFLD. - Aboriginal protesters blocked a construction crew yesterday from continuing their work on a planned road at the Voisey's Bay mineral find. Over 50 members of the Innu Nation and the Labrador Inuit Association pitched tents on a hill being used as a gravel quarry and in front of bulldozers building a road and airstrip before an environmental review is complete. Protester Tim MacNeill warned that the company can expect more action in the coming days. "I think you can say it was a small message and there's more (trouble) coming," he said from the construction site at Anaktalak Bay, located 35 kilometres south of Nain. "They know that and we know that." In a deal with the RCMP, the Inuit have pledged to not have guns at the site - despite the fact there are black bears in the area. Protesters say they intend to stay put for weeks if that's what it takes and have stockpiled food and supplies. Aboriginal leaders have asked the mining company, a subsidiary of Inco, to stop construction at Anaktalak Bay until an agreement on native benefits can be reached. Negotiations began 18 months ago. "If you go into a place to do a project, you offend the people who live there if you don't consult with them," said Paul Rich, chief of Sheshatshiu*Innu.*"If the company wants our support, they're going to have to negotiate in good faith." RCMP videotaped the peaceful standoff. Protesters believe the company will use tapes and photographs of the demonstration to have their barricade torn down. But an official with Voisey's Bay Nickel said the company had no immediate plans to seek a court injunction. The aboriginal groups lost a court decision last month to block construction. Work on the road and airstrip began two weeks ago. Larry Innes Visit the Innu Nation WWW site: Environmental Advisor http://www.web.net/~innu Innu Nation P.O. Box 119, Sheshatshiu, Labrador, Canada A0P 1M0 phone: (709) 497-8398 email: innuenv@web.net fax: (709) 497-8396 --------- "RE: Innu from Quebec Join Protest" --------- Date: Mon, 25 Aug 1997 09:34:29 -0400 From: Larry Innes Subj: Innu from Quebec join Voisey's Protest(Fwd) ------- FORWARD, Original message follows ------- From: amck@globetrotter.qc.ca (A.Mckenzie) Subj: FREE TRANSLATION OF OUR PRESS RELEASE Mailing List: Innu People Forum list FOR IMMEDIATE RELEASE OTHER INNU FROM QUEBEC JOIN THE PROTEST AT VOISEY'S BAY Sept-Iles - 22 August 1997 - Innu from Quebec have decided to come in reinforcement to their Innu brothers and sisters of Labrador and joined the protest against works and construction in Voisey's Bay. Innu leaders from Schefferville and Mingan as well as others will leave in the next hours for the site of Voisey,s Bay. It has been days now, members of the Innu Nation and the Labrador Inuit Association demonstrate and protest on the site of Voisey's Bay. More of 250 demonstrators have appeared so as to erect their camps. According to, the Chief of the community of Mingan (Ekuantshit) Jean-Charles Pietacho, "An undertaking of this magnitude needs a full and complete environment study and the consent of the Aboriginal Peoples. Inco and its affiliate have to know that one can not exploit native resources and territories while leaving Native Peoples to burst in misery. That is both immoral and fundamentally bad for mining companies. Henceforth, Inco and others have to realize that the Indigenous Peoples will refuse all development based on the principle of the exponential enrichment of a multinational to the Native Peoples' detriment." "In the case of Voisey Bay, too much development and works have been made. Major infrastructures majors have been built without the consent of Innu and without a land rights agreement" declared Chief Pietacho. For more than a year, Innu Nation and the Labrador Inuit Association have tried to come up to an agreement with the Voisey Bay Nickel Company - an entirely controlled affiliate of Inco - so as to minimize the impacts of the project on native communities of the Labrador. Negotiations have been broken down between the company and native peoples in debut of week after that Inco has refused to stop works in the meantime the conclusion of agreements and the finalisation of environmental studies. Innu Nation and the Labrador Inuit Association have tried by all means to stop the construction works of the company, including a judicial action at the Supreme Court of Newfoundland and Labrador. The appeal of this decision will be heard 25 August next week but many Innu and Inuit feel pessimistic as for results of this judicial process. Each day that passes allows Inco to end its works. The Chief of the community of Schefferville, Mr. Thaddae Andre has indicated that the protest is a peaceful one and that it serves to demonstrate the will of Innu and Inuit to live in a healthy environment where the development will be planned by taking into account interest of peoples that have lived on these territories for thousands of years and that are going to continue to live there for several millennia. "By being together, Innu and Inuit, we indicate clearly in Inco, to Brian Tobin and to companies and provincial governments of the same kind that our peoples will no longer accept the destruction of their traditional territories" has concluded the Chief of Schefferville. The two Innu chiefs, members of the Innu Council of Nitassinan - a NGO in special consultative status with the Economic and Social Council of the United Nations - plan to use their experiences in their struggle against NATO's military low-level flights to call to their national and international support groups, so as to lead a vast campaign of information that would aim to denounce Inco's activities in Innu territory. The Innu Council of Nitassinan represents communities of Mingan, Natashquan, The Romaine, Pakua Shipi on the lower North Shore, the Innu community of Schefferville and the two communities of the Labrador, namely, Sheshatshiu, close to Goose Bay and Utshimassiu (Davis Inlet). Source: Armand Mckenzie Tel: 418-968-4890 Site WWW: http: // www.web.net / ~innu e - mail: innuqc@quebectel.com --------- "RE: Gustafsen Mountie Resigns" --------- Date: Fri, 22 Aug 1997 12:09:00 -0700 From: "S.I.S.I.S." Subj: Gustafsen Mountie Resigns: an interview with Bob Wood :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: The following interview with RCMP constable Bob Wood was aired July 16th, 1997, on the 'Rational Show' on Vancouver's CO-OP Radio CFRO FM 102.7. An edited version of that program follows: CFRO: Before the RCMP mobilized the largest contingent of RCMP officers in Canadian history at Gustafsen Lake, three Native RCMP officers were negotiating between the people in the camp, the ranchers, and the RCMP. Shortly before a resolution was to be negotiated, the Native officers were pulled out of Gustafsen Lake and then the events which we now know took place. [The three officers had arranged a meeting of all concerned parties which they felt would lead to a peaceful resolution. This was set for August 21, 1995. Three days before the scheduled meeting the Native RCMP were removed from their Gustafsen assignment, a heavily armed "covert probe" of camouflaged, non-native RCMP was inserted into the camp and the operational plan was in motion. Another Native officer G.A. Findley was told later that the decision to remove the Native officers had been made "a long time ago," according to a letter by Findley 95.10.09 - S.I.S.I.S.] CFRO: Bob Wood was one of these RCMP officers at Gustafsen Lake and he has recently quit the force. Good Evening, Bob Wood. Bob Wood: Good Evening. CFRO: You were sent into the camp with 2 other Native officers two months before the standoff with the RCMP. Why were the Native officers sent in? BW: The Native officers were sent in to negotiate with the Natives that were in the camp. Originally, I was sent in by myself as a result of Natives that were squatted... or staying on the land there and refusing to move. It became a point of negotiation to talk them into leaving the land. And so because they were Natives they preferred to deal with Natives and so the three of us were sent in to act as negotiators. CFRO: It seems that because the RCMP chose to send in Native officers at that time they wanted a peaceful resolution. Why do you think that changed? BW: I have no idea why it changed. But we did everything in our power to come up with a peaceful resolution. CFRO: What was your impression of the defendants when you first went into the camp? BW: When we first went into the camp the impression was that they were there for a specific reason which was a Sundance. It was a spiritual ceremony they planned on having. CFRO: Did you meet the ranchers at the same time? BW: Yes. CFRO: What was your impression of them? BW: They were concerned because they wanted these people off their property. They'd asked them to leave and of course the Natives had refused to leave. They were upset and they wanted the RCMP to do something about it. CFRO: So how were people responding to you at that time? BW: Well when we first went into the camp there was some animosity by the Natives. Number one, they didn't care for the fact that the police were getting involved. There's no denying it - they didn't like the uniforms and that didn't help the situation at the time. The ranchers themselves were of course pushing for us to ... you know... remove them from the land. At that particular time it couldn't be done because it actually was a civil matter when it first started out. CFRO: What sorts of things were being negotiated or talked about? BW: When we first went in we were trying to find out all the reasons they were on the land and how long they planned on being there. And we were also trying to find out what the Sundance consisted of, how many people had been invited to attend, and just basically trying to get all the facts together so we knew what we were negotiating about. CFRO: At the time you were basically pulled out of the camp or asked to leave Gustafsen Lake, what was happening between the camp and the RCMP? BW: By the time the Native officers had been pulled out of the camp, the Sundance had occurred. Everything was basically finished. There was a handful of Natives left in the camp. Actually I think they would have just left on their own. Maybe a little more negotiation - it would have been settled peacefully. CFRO: I think there was a resolution meeting of some kind scheduled to take place before you were pulled out? BW: Yes there was. CFRO: What was your expectation of that meeting? BW: The expectation or hope was that it would put an end to the occupation of the farmer's land and that the Natives would have left peacefully. CFRO: What advice did you give to the RCMP? BW: The advice we the Native officers gave the RCMP was not to send in the Emergency Response Team (ERT)... not to... you know... start anything... a show of force because we were pretty well assured that it was over with. CFRO: We know what happened after that. The RCMP went on to mobilize and bring in all that force. Do you think the RCMP used Gustafsen Lake to set an example of some kind? BW: I can only give you my opinion and in my opinion - yes, since they ignored the advice of the three Native officers, myself included, that were in there. Their minds were made up. They were going to set an example - whoever was in there, they were going to remove them by force to set an example that: "you can't do that." But as I say, at that particular time I didn't see the need for it. CFRO: You've been an RCMP officer for six years and involved in corrections for 16 years altogether. Have you ever been pulled out of a situation that you've been a participant in since the beginning? BW: No. Just Gustafsen Lake. CFRO: From a personal perspective it must have felt that there was some question about your professionalism. How did that feel? BW: Actually it felt like it was a slap in the face. It was an insult to my intelligence. In other words I wasted 2 months of my life negotiating, talking, gathering information, trying to come up with a peaceful resolution to the problem and then - what ever was pulled by upper management - [I] was ignored. It was of no importance. CFRO: After the stand-off, the non-native officers who were involved received counseling for stress they experienced. You didn't. Why was that or why do you think that was? BW: I get the feeling we weren't important. There were three of us involved in there on almost a daily basis. For two months before the news media was aware, before people were aware what was happening we were in there. In a dangerous situation we spent two months of our lives trying to solve the problem and were totally ignored. Once we were pulled and the ERT went in - they got the privilege of being debriefed by psychologists - we didn't. We just basically felt we weren't important enough. CFRO: As a member of the RCMP had you ever experienced problems of this kind before - where your judgment was being questioned? Anything like that? BW: Never. CFRO: Why did you want be an RCMP officer in the first place? BW: Well I felt I had something to offer. As a matter of fact the RCMP approached me. I was working in corrections and because of my rapport with Native inmates some of the members that used to come into the prison and work with me asked me to turn in an application, which I did. And I switched from corrections to the RCMP. I felt I had something to offer Natives to ensure that they received policing that they deserved. My intention was to work on Native reserves, where this normally doesn't happen. And that's exactly what I did and my career with the RCMP was working Native reserves as a First Nations police officer. CFRO: It must be a hard decision to resign? BW: It was very hard. I always felt that I was a good policeman. I always worked to the best of my ability. It was a career I had always wanted... and it was a big, big decision to have to quit. But with the treatment I received - I guess what I was doing wasn't important enough. There was no support for it. CFRO: Do you think Gustafsen Lake is a watershed of some kind in terms of how the RCMP is going to deal with Native civil disobedience in Canada? BW: I certainly hope not. I certainly hope that isn't the tact they take in the future. Again, I can't speak for the RCMP but... my God! There was a lot of time, money, undue stress and life endangerment caused by that operation... and again there was no need for it. So I certainly hope that isn't their plan for the future. CFRO: Based on what you experienced up there, having been inside the camp and talking to people inside and at the RCMP level, why do you think this happened? What triggered it? BW: I really don't know what triggered the decision for the RCMP to go in finally with force. I do know what triggered the standoff in the first place. The Natives that were there had been there years before, with the rancher's permission to have a Sundance. This particular time they didn't really have his permission but they had decided for religious reasons that was the place they were going to have it regardless of whether he gave them permission or not. CFRO: Based on your experience with the RCMP, do you think it's possible for Native people - I'm thinking of the Native people who were in the camp - for Native people to receive fair treatment from Canada's police force the RCMP in these kind of situations? BW: You're asking a member that quit the force because he wasn't given fair treatment. CFRO: That's why I'm wondering. BW: I got out of the force because of the way they treated me and you're asking me whether or not other Natives will get fair treatment from the force? Its almost a foregone conclusion... My feeling is no they're not going to get fair treatment unless things change drastically. I'm not saying things can't change. There's some mighty fine people out there working in the force, but unfortunately their voice is small... CFRO: Thank you very much <<==>>Free the Ts'peten Defenders<<=>>End Canadian Colonialism<<==>> Demand an internationally supervised independent public inquiry into -----------------Canada's actions at Gustafsen Lake----------------- Canadian Prime Minister Jean Chretien Room 309-S Centre Block, House of Commons, Ottawa, Ont. K1A OA6 Canada Phone: (613) 992-4211 Fax: (613) 941-6900 Faxing by email:remote-printer.Jean_Chretien@16139416900.iddd.tpc.int BC Premier Glen Clark Room 156 Parliament Buildings, Victoria, BC V8V 1X4 Canada Phone: (250) 380-6506 Fax: (250) 387-0087 :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: S.I.S.I.S. Settlers In Support of Indigenous Sovereignty P.O. Box 8673, Victoria, "B.C." "Canada" V8X 3S2 EMAIL : WWW: http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html SOVERNET-L is a news-only listserv concerned with indigenous sovereigntist struggles around the world. To subscribe, send "subscribe sovernet-l" in the body of an email message to For more information on sovernet-l, contact S.I.S.I.S. --------- "RE: Mt. Graham Petition" --------- Date: Sat, 23 Aug 1997 13:31:02 -0500 From: Els Herten Subj: Mt. Graham Petition Mailing List: First Nations Canada --------------------------- NO TELESCOPES ON DZIL NCHAA SI AN! ---------------------------------------------------------------------- We would like to ask your support for the protection and preservation of Dzil Nchaa Si An (a.k.a. Mount Graham), a sacred mountain for the San Carlos Apache people in Arizona, and a unique ecosystem under threat. To sign on the email petition, please return this message to Please do not forget to undersign the following text with your full name, postal (snail mail) address (including country). The email petition will be forwarded to the U.S. Congress, to Dr. Bob Witzeman (Maricopa Audubon Society) and Mr. Wendsler Nosie (Apaches for Cultural Preservation) in Arizona. It will also be printed out and sent by ordinary mail to the above. You can add a personal note if you wish. But please remain polite. Thank you for your support! ------------------------------------------------------------------------ PETITION CONCERNING MOUNT GRAHAM To the United States Congress: In support of President Clinton's letter of July 16th, 1996, we urge you to repeal a rider passed earlier in the United States Congress that has ill-served the American citizens and the environment. The "Mount Graham rider" or "Kolbe rider" passed in the 1996 Omnibus Appropriations Act should be repealed and the provisions in the 1997 bill deleted. Dzil Nchaa Si An (a.k.a. Mount Graham) in the Arizona Pinaleno mountain range is the sole remaining habitat for the Mt. Graham red squirrel, a highly endangered species; and it is furthermore a site of extreme importance to American Indian people, more in particular to the San Carlos Apache. The rider's exemption of the application of the Endangered Species Act and other environmental laws, as well as the Native American Freedom of Religion Act, has never been justified and is totally unacceptable. This rider is an insult to the San Carlos Apache people and their traditions and beliefs. It is a hard blow in the face of all those who fight for justice for all, and for the preservation of our one and only beautiful Earth Mother. It is not only an American scandal, it has also become an international outrage! NO TELESCOPES ON MOUNT GRAHAM. Sincerely, (your name, address and that of hundreds of others who care) ------------------------------------------------------------------------------------------------------------------ People wishing more information on the Mt. Graham issue, don't hesitate and contact : KOLA: Bob Witzeman: Thank you for your support! ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Support Congressional Oversight Hearings! 21 Years is long enough! Freedom for Leonard Peltier! --------- "RE: Ojibwe News" --------- From: "Bill Lawrence" Date: Tue, 19 Aug 1997 11:26:10 -0500 Subj: Ojibwe News UUCP email Gary: I hope you are able to use some of this. 7/25/97 Ojibwe News By Jeff Armstrong U.S. Attorney David Lillehaug's top prosecutor told members of Anishinabe Advocates that he would initiate a criminal civil rights investigation into alleged abuses committed by state law enforcement on the White Earth and Leech Lake reservations. Lillehaug could not attend the July 23 press conference due to a prior engagement, but the U.S. Attorney agreed to meet within the next two weeks with the grassroots human rights group. First assistant U.S. attorney Todd Jones received hundreds of pages of documents involving cases Advocates members say need to investigated for rights violations by state and tribal officials. Jones cautioned, however, that the U.S. has "limited jurisdiction" over tribal government actions and would instead focus on county sheriff's deputies. But the two issues cannot be so easily separated, said Roxanne LaRose. "It's not only the states and counties that are violating the rights of the people," LaRose said. "We've been the victims of a coup in our government, and it's being aided and abetted by the counties. If we went into our tribal offices in a group this size, we'd be arrested by county officers for criminal trespass." Jones similarly declined to discuss issues of state infringement on tribal sovereignty, including by negotiating jurisdictional "agreements" with unrepresentative tribal officials in secret meetings. Marvin Manypenny said the U.S. should exercise its trust responsibility to ensure that any such agreements are subject to the Indian Civil Rights Act's requirement of consent by tribal referendum. "If the state's going to assume more authority over us, didn't the Indian Civil Rights Act state that we have a right to vote on that?" Manypenny asked. Anishinabe Advocates founder Dale Greene said Minnesota Chippewa Tribal members are tired of being dictated to by a "fascist" political system. "What we're saying is we've got a third world government, like Manuel Noriega, like Ferdinand Marcos, like the Shah of Iran. We have a banana republic, Reservation Business Committees that have usurped the inherent rights of the holders of those rights ," said Greene. Franklin (Doc) LaRose asked the U.S. Attorney's Office to offer protection for victims, witnesses, and activists against retaliation by county officers. LaRose said such an effort is necessary to create the conditions for a comprehensive investigation by helping people overcome a deeply-instilled fear of the police. "Historically, our people have always been treated like this by the surrounding counties. Now it's escalated since these jurisdictional rulings came down," LaRose said. "Then we go home and we're retaliated against even more for coming up here." Pointing to the debacle of the Justice Department's funding the notorious Mahnomen County deputy John McArthur under its Community Oriented Police (COPS) program, Anishinabe Advocates also took issue with COPS grant funding for tribal police on the six MCT reservations. Such funding should be withheld, group members said, until a constitutional convention can be held to reform the tribe's governing document. "We have the right to determine our own form of government, our own political system," said Manypenny. "Our rights are being taken away and there's not a goddamned thing we can do about it." Anishinabe Advocates is currently soliciting reports of rights violations of MCT members, and will investigate and forward those concerning state law enforcement to the U.S. Attorney's Office. The group can be reached at 218/983-3741 at White Earth, or 218/335-8962 in Leech Lake. Originally sent to the NAP, the following letter could be printed with my reply elsewhere. To the Editor: July 31, 1997 In the July 25, 1997 edition of your newspaper, Jeff Armstrong wrote in a piece on civil rights violations that the Justice Department had erred in funding Mahnomen County Deputy John McArthur through its COPS (Community Oriented Policing Services) grant program. As the law enforcement coordinator in the U.S. Attorney's office, I am the Justice Department's local contact on COPS grants. And, as such, I can assure you that the U.S. Department of Justice does not fund specific peace officers under the COPS grant program. Local law enforcement agencies who want to expand community policing efforts but don't have the funds to do so apply to the COPS office for money to help finance new community policing "positions." If funds are awarded, the hiring of the actual peace officers is handled by the law enforcement agencies that applied for the money. No one in the U.S. Department of Justice plays a role in that process. In fact, to do so would be impossible since more than 60,000 positions have been funded nationwide over just the past couple of years through the COPS program. Thus, if your readers have questions or concerns about specific hirings made with COPS money, they should contact their local law enforcement agency. This program is well conceived and has substantially aided law enforcement. Jeanne F. Cooney Law Enforcement Coordinator U.S. Attorney's Office District of Minnesota After two years of raising the issue of Mahnomen County's hiring of John McArthur as a deputy under a Community Oriented Policing Services (COPS) grant, I am pleased to hear Ms. Cooney address the issue. Unfortunately, her letter indicates that the Justice Department is unwilling to accept responsibility for the fact that it is underwriting an openly racist deputy who routinely violates the civil and human rights of the reservation he is employed to protect. Yes, the deputies are hired by the grant recipients rather than directly by the COPS program. But as the primary enforcer of federal civil rights law as well as the COPS program, the Justice Department would seem obliged to at least review local hiring decisions for compliance with the grant proposals and with the spirit and intent of the community policing program. When the case of McArthur was brought to their attention, COPS officials were content with denying knowledge of hiring decisions under the grants. To be sure, Mahnomen County is directly responsible for the decision to hire McArthur. But if the Justice Department is unwilling to sanction the county financially for such an egregious violation of the standards by which it received funding, who will do so? The following is from COPS literature: "Community policing has been shown to reduce crime and fear, while restoring a sense of order. But it also can rebuild the bond between citizens and government. Police officers and sheriffs' deputies, as public servants who interact with citizens on a daily basis, have a unique opportunity to demonstrate the importance of citizen involvement in the community. In turn they realize that their authority and effectiveness are linked directly to the support they receive from citizens. When fully embraced, community policing is democracy at its best." McArthur represents policing at its worst and most repressive. Randy Scott, who says the deputy nearly beat him to death, said the FBI initiated a criminal civil rights investigation against McArthur around 1990, but never brought charges. This investigation must be renewed immediately. Furthermore, a background check of the 60,000 officers hired under the program should be commenced to ensure that the Justice Department is not, in its haste to fulfill the one remaining campaign promise Clinton has not jettisoned, allowing police to recycle abusive officers dismissed from other jurisdictions in the name of community policing. Such an effort would do more to restore public perceptions of the integrity of the program than empty assurances that it is "well conceived." --Jeff Armstrong Ojibwe News 8/8/97 By Jeff Armstrong The White Earth Reservation Business Committee used casino security and state law enforcement officers to force reporters and members of the public out of an August 8 meeting between the RBC, U.S. Attorney David Lillehaug and high-level state and county officials. Interim RBC chief of staff Mike Ryan and reservation attorney Miles Lord, both non-natives, ordered tribal members out of the meeting in order to deal with issues of "public safety and sovereignty" as a government. "Whose public safety and sovereignty are you talking about?" Roxanne LaRose retorted. "We drove over 100 miles to come hear to listen to what's going on in our government," said the Anishinabe Advocates member. "You deny us our basic human right to sit here and listen while you discuss our sovereignty and our rights, and all you are is a business committee." While the RBC has attempted to enlist Lillehaug's backing in negotiations with the state on tribal law enforcement, members of Anishinabe Advocates have sought Lillehaug's intervention to head off any law enforcement agreement which does not involve the people. Some charged Lillehaug with taking sides in the dispute. "What we have here is a conspiracy to deny us our rights," said Marvin Manypenny. "And you're endorsing this shit," he said to Lillehaug, who offered to meet with the group outside. Although the tribal members left the meeting voluntarily, a lead security officer, who identified himself only as Jeff, and Mahnomen city and county officers threatened tribal members with arrest as they were leaving the casino. Activists responded to the harassment with angry rebukes. "This is our casino," said several White Earth tribal members. After about a two hour wait, Anishinabe Advocates members exchanged views with Lillehaug during a break in the meeting. Lillehaug said he played no role in the decision to oust the group, stating he was only a guest. He asserted that the meeting primarily dealt with strategies for combating gang violence. Activists said the gang-scare is mostly hype, used to increase state police presence on the reservation and criminalize the youth. "The only gang we have is the RBC," said Renee Judkins. The U.S. Attorney said he had no authority to call public meetings on any of the tribal law enforcement and land issues with which the Justice Department is dealing, but said he would consider attending grassroots tribal forums if invited. Arrests on tribal land fuel Indian complaint Group to talk to US attorney By Larry Oakes 7/23/97 Minneapolis Star Tribune Northern Minnesota correspondent American Indians and non-Indians alike are growing impatient as they wait for a Minnesota Supreme Court ruling on whether county deputies can continue to arrest or cite non-Indians for minor offenses committed on reservations. Anishinabe Advocates said that today it will present the office of U.S. Attorney David Lillehaug in Minneapolis with complaints that deputies still are pulling tribal members over and in some cases harassing or abusing them, despite recent rulings that the state lacks jurisdiction over minor offenses committed on reservations. "The state of Minnesota has all but withdrawn attempts to assert human rights jurisdiction on reservations while fighting to the end to maintain control over other regulatory laws it can use to fill its jails with indigenous people," said a news release from the Advocates. The group's members are from the White Earth, Leech Lake and Fond du Lac bands of Chippewa. Nine traffic cases in which jurisdiction prevailed as a defense have been consolidated in one appeal to the state Supreme Court, with arguments and a ruling expected in the case later this year. Appeals also have been requested in other individual cases. Meanwhile, Cass County deputies still issue citations to tribal members on the Leech Lake Reservation, but prosecution of those offenses is on hold. "It's fair to say I have dozens of these dormant cases," County Attorney Earl Maus said. "When the court rules, there will either be wholesale dismissals, or the backlog will he processed. "Law enforcement is in a quandary: Do we enforce the laws, or do we just look the other way and let people get hurt because of it? The issue needs to be decided -- the sooner the better." Sheriff Jim Dowson labeled the harassment allegations "absurd" and "not true," but added that he'll investigate any specific allegation reported. Two of his deputies are Indian, he said. Lillehaug said that because of a previous engagement he can't attend today's presentation, but an assistant will meet the group and forward their complaints to the FBI for possible investigation, the normal procedure for allegations of federal human rights violations by police. Clarification needed For several decades, U.S, Public Law 280 has given authorities in Minnesota and several other states jurisdiction over the prosecution of crimes on most Indian reservations. But an increasing number of Indians say Minnesota over stepped that authority by "regulating" such activities as driving or drinking. Court challenges have yielded mixed results. Last year the Appeals Court ruled that the state correctly prosecuted an Indian for drunken driving at White Earth. But several traffic charges were thrown out, and just last month the court ruled that Cass County lacked jurisdiction to cite two Leech Lake boys for drinking. "That was tragic," Sheriff Dowson said. "Ninety-percent of our calls involving juveniles on the reservation are alcohol- or drug-related. What message does this decision send?" Peter Marker, an assistant state attorney general, said he'll argue before the Supreme Court that "if the activity is 'prohibited by law', it falls within the meaning of Public Law 280" and that the state has the responsibility to enforce laws that aren't being enforced by the tribes or the federal government. Zenas Baer, an attorney for the Indian defendants, could not be reached for comment. Policing themselves Some say Indian police forces and social service agencies and courts could solve the problem Dowson said he'd welcome Indian regulation of misdemeanor offenses in Cass County. John Buckanaga, a White Earth Tribal Council member, said he hopes the tribe someday can develop its own justice system. But until that's done (a crippling debt may postpone it) the tribe must demand and welcome fair law enforcement by Mahnomen County, even for minor offenses, he said. Buckanaga said the Anishinabe Advocates represent only a small number of Indian people. Noting that car crashes are a major killer of Indians, he said: "The majority of Indian people don't think sovereignty should be used to cover up possible endangerment of lives." Roxanne LaRose, an Anishinabe Advocates representative from Cass Lake, countered that the greatest danger is racially motivated assaults, unwarranted removal of children and other misconduct by deputies and authorities who have no respect for Indian rights. One of the women, Renee Judkins, alleges that when the women argued the deputy lacked jurisdiction he roughed them up in front of children who were in the vehicle and hauled them away for a three-day stay in jail. The deputy said in his report that the women were arrested because they argued and fought with him. LaRose said she wants real "self-governance," including an "independent" court system for reservations. "This is the `90s," she said. I think our people are capable of finding better ways than locking our people up and criminalizing them. --------- "RE: Wal-Mart" --------- Date: Wed, 20 Aug 1997 20:51:39 -0400 (EDT) From: TsalagiWmn@aol.com Subj: Wal-Mart & Brentwood, Tennessee -------------------------------------------- << Wal-Mart: Ravager of Local Communities by Bob Banner "Stack it deep/sell it cheap/watch it fly/hear those downtown merchants cry!" - a chant employees sing at some Wal-Mart stores A secret document exposed the fraud: Wal-Mart did have an arrangement with Hawkeye Development to move into Arroyo Grande. The holder of the document did not wish to reveal her sources. Three thousand signatures come forward to the AG City Council to protest the increased size of the development area. City Council votes 5-0 to uphold the appeal and to investigate the fraud. Hawkeye drops out of the picture but a new developer, Canyon Development of Beverly Hills, takes its place. Joel Mann, originally from Hawkeye, is now with Canyon. Is this politics as usual so AG City Council will have to drop the fraud investigation since the developer is gone? Will Wal-Mart still want to move in if the AG City Council decides [this Tuesday] to limit the size of the development back to its original size of 102,000 square feet? With all this in the air it would behoove people of the county to learn a bit about what Wal-Mart is all about. Wal-Mart opens a new store somewhere in North America every 3 days. There are as many employees of the Wal-Mart stores as there are people living in North Dakota; that's more than all the workers at the Big Three auto makers combined. And that's just in North America. Because of such trade agreements as GATT, Wal-Mart will have a much freer hand to move into nations throughout the globe without all the hassles of labor unions, health and safety standards, minimum wage laws and environmental standards. What made Wal-Mart a dominant force in North America by eliminating the middleman through mass purchases, shrewd manufacturing among other techno advancements will help Wal-Mart achieve its global dreams. The result, as we have seen in North America where neighborhood stores and local communities are financially burdened, will be the same in communities in Asia, Europe and South America. The family run businesses which are often times the economic and cultural backbone of these nations will soon give way to the homogenized global retailer. Mr. Sam the Cult Leader. Sam Walton, founder of Wal-Mart, died in 1992. He spent his final days piloting his plane around the continent visiting stores he owned. When he was to visit, euphoria filled the air. Mr. Sam, as he was called from the stock worker to the store manager, was treated almost like a cult leader. Even though he was praised for his humility and shunning of excess and projected an image of an ordinary man made good; in reality Mr. Sam was in the business of driving small shops out of business and paying most of his workers minimum wage, while he amassed a fortune of $23.5 billion. Like most other box store developers will contend, Wal-Mart portrays itself as a friendly addition to the local community as it seeks necessary permits to establish a new store. The contention also includes that: 1) it will provide good jobs; and 2) extra income that local consumers will benefit. However, hundreds of American towns learned the hard way. Study after study, Wal-Mart leads to a net-loss of jobs, decreased income for the community and a decline of downtown central shopping areas. It does not join communities so much as it attempts to take them over by driving and stealing customers away from the shops they frequent. From automotive supplies to clothing to pharmaceuticals to groceries to kitchenware, Wal-Mart moves to undercut its competitors. (They also increasingly provide sit down meals to shoppers. Wal-Mart equipped over 100 of its Canadian stores with McDonald's restaurants.) According to one study, 5 years after the opening of a new Wal-Mart store (within a 20 mile radius) the local businesses suffer an average 19% loss in retail sales. Soon the busy downtowns and surrounding neighborhoods resemble ghost towns. In fact, Wal-Mart is increasing the number of stores offering a wider range of goods through what is called their Super Centers. Super Centers are open 24 hours and they feature banking, tax preparation, photo processing, dry cleaning, eye care, bakeries, deli's and cafes. They only have 143 of these Super Stores compared to 2600 warehouse-size retail outlets. That number of Super Centers will have doubled by the time this goes to print. Average income - below poverty level. The average annual income for a full time worker at Wal-Mart in the US, even with a well publicized profit-sharing plan, hovers around $12,000 - way below the poverty level. Most employees are given part time work so they can avoid paying the benefits. Wal-Mart demands complete and unquestioned loyalty. The employees have to pass drug tests, submit to lie detector tests. Wal-Mart prohibits dating among employees. Employees are expected to work long and irregular hours for no additional pay. Many stores require their employees to start the day with a cheer: "Give me a 'W', give me an 'A'..." and so on. Some stores have even cheered, "Stack it deep/sell it cheap/watch it fly/hear those downtown merchants cry!" In Asia, manufacturers of Wal-Mart garments include child and prison laborers. Dateline NBC exposed the conditions of a garment sweatshop in Bangladesh where 9-12 year old boys and girls worked long into the night and were paid as little as 5c an hour. Dateline NBC also exposed that false labels were sewn into Wal-Mart clothes, like "Made in America." When taking over the Woolco chain in Canada, Wal-Mart cut mechanics wages in half; fired well paid warehouse workers and then "charitably" rehired them at minimum wage. On the one-year anniversary of Wal-Mart's announced take over of Canadian Woolco, it laid off 2700 workers. Wal-Mart tends to locate outside established commercial districts. By doing so, Wal-Mart avoids paying high property taxes and forces the County to extend service to that area. Increased cost of roads, water, sewage, security, telephone and other services exceeded the sales and property tax revenues generated by the new stores. Thereby, regional income declines, the community tax base erodes along with the funds needed to maintain adequate municipal services. Researchers have found that a dollar spent on a locally owned business has 4-5 times the economic spin-off of a dollar spent at Wal-Mart. Wal- Mart stores send their profits back to their headquarters in Bentonville, Arkansas removing from the community money that was formerly invested in local projects or deposited in local banks. Also, it is very important to remember that as the local competition decreases (due to the lower prices of Wal-Mart), all of Wal-Mart's prices begin to climb. Independent businesses often contribute as much as 5% of profit to local causes. Wal-Mart's donations amount to a mere .0004 percent of sales. Stopping Wal-Mart. In the past 5 years citizens of small towns in Massachusetts, New Hampshire and Maine rejected new stores. People in other states have joined together to fend off new Wal-Marts. Puerto Rico rejected a Wal-Mart because of its likely effect on small businesses. Lawsuits have been filed against Wal-Mart for a variety of reasons. In 1993 an Arkansas circuit court found Wal-Mart guilty of selling goods below cost to drive smaller stores out of business. They awarded $300,000 to three small pharmacies (however, in 1995 the Ark. Supreme Court overturned the ruling.) Small businesses are forging ahead with similar lawsuits in more than 20 states. There is growing awareness that such global transnational corporate retailers are not in the best interest of local communities. And stopping the Wal-Marts, the Circuit City's (and a myriad of others that are on the developer's drawing boards throughout the County as I type this) provide us with an opportunity to act locally to fight this growing globalization. And we need all the support we can get. We should applaud Tom Talbert and his neighbors in Arroyo Grande who went out and collected the more than 3, 000 signatures to protest the huge development being planned along Branch and Rancho Parkway. Not to mention the numerous others who have been organizing community support throughout the County to stop such ruthless ravaging of our communities. And we need to investigate ourselves as well. Where do we shop? Are we aware of the total picture where we spend our money? Does it go outside the community or does it stay inside to support our local communities. We need to use our political voice by choosing consciously where and how we spend our money. It is just as important, if not more, as to whom we vote for. Like Sam Walton wrote in his autobiography: "There is only one boss. The customer. And he can fire everybody in the company, from the chairman on down, simply by spending his money somewhere else." Bob Banner is publisher of HopeDance (805) 544-9663 Sources: Harper's, Wal-Mart Watch, US News & World Report, Sam Walton: Made in America (1992); "Wal-Mart: Global Retailer" by Kai Mander and Alex Boston in Jerry Mander's anthology, The Case Against The Global Economy (which I used quite extensively) >> --------- "RE: Sovereignty/Part 4" --------- Date: Fri, 1 Aug 1997 14:29:35 -0400 (EDT) From: GrayDeer@aol.com Subj: Sovereignty: Does Today's Tribal Government Truly Represent Traditional Native Nations? UUCP email [Editorial Note: Sincere thanks to Kanatiyosh for sharing this paper on tribal sovereignty. Due to it's length it will be presented in 4 parts. This is part 4 of 4. Saving all parts is recommended.] Se:kon I thought you might like to read this paper I wrote for law school. Barbara Gray Kanatiyosh +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ IV. Traditional Governments Although each Nation had its own language, religious beliefs, traditions, and their own form of government, there is a common thread that weaves them together. This common thread is an ethic, a philosophy, and a religious belief that views Mother Earth as a living breathing being that needs protection and deserves respect. The goal is to live in harmony with all peoples and other beings. In this section, the traditional government of the Haudenosaunee will be discussed, the religious beliefs of the Hopi of Hotevilla will be explored, and the importance of the survival of these traditional forms of government will be offered. 1. Haudenosaunee Kaianaraseraowa (the Great Law of Peace) It is important to understand the founding oration and the wampum1 that tells the "story" of the Great Law of Peace, for these accounts contain the Peacemaker's message, the laws, and the beliefs that are imbued in the Haudenosaunee's traditional government. The founding of the Great Law of Peace is set by the traditional manner, oration and wampum, of record keeping to be between 1000 and 1400 AD; however, many Anglo-Americans tend to set the date at 1450. The Peacemaker also known as Deganawideh was born amongst the Huron and came to the native peoples, before they were known as the Haudenosaunee, during a time of great conflict. As a young man, the Peacemaker always talked about bringing peace to the nations, but his own people rejected his message so he left them. a. The Peacemaker's Message The Peacemaker went to each village in turn and called together the war chiefs. The Peacemaker's message was of Kariio (The Good Message), Kashastensera (Power), and Skennen(Peace), and he said that if the people would follow this message, war and bloodshed amongst the people would end and the Kaianaraseraowa (The Great Law of Peace) would be created. The Peacemaker's message concerning the Kariwiio (The Good Message) taught the people that one must have Unity and Respect. Unity is defined as the coming together of all factions of people no matter what their differences are, one must respect each other as if they were one's own family; thus, the violence would end. The Peacemaker also spoke about Kashastensera, which concerns Power, Mind, and Reason. The Peacemaker taught the Haudenosaunee that there is power in Unity, for if many Nations came together in unity and reason as a single family they would become one mind and with this acceptance of peace the foundation for the future generations would be laid out. The Peacemaker taught that Skennen (peace), good health, and calmness of mind and body would be created when the Nations came together as one United Family. After the Peacemaker delivered his message, he told the War Chiefs, who had agreed to allow their minds to become one and sane by accepting the message of the Kaianaraseraowa (Great Law of Peace), that everyone would now be united. At the time of the founding of the Five Nations and the acceptance of the principles of the Great Law of Peace, also known as the Constitution of the Iroquois Confederacy, Hiawatha introduced wampum to the people : He taught the Five Nations that wampum should bring and bind peace and take the place of blood. ... Deganawidah, used the wampum to console or wipe away the tears of Hiawatha whose heart was heavy because of the loss of his daughters. This was the first Condolence Ceremony and has existed without change down to the present day. Wampum is used for ceremonial reasons, and is also used by the Haudenosaunee to record the events of the people through the creation of wampum belts using various symbols to represent the events. b. Peacemaker's Message and Formation of Government As the Peacemaker went from Nation to Nation, different numbers of chiefs, fifty chiefs in all, agreed to the Great Law of Peace. These fifty chiefs together compose the Grand Council of Chiefs. The 11th WAMPUM of the Great Law of Peace explains the duties and responsibilities of the Council of the Mohawk. The Mohawk are divided into three clans, Wolf, Turtle, and Bear with three chiefs for each clan, for a total of nine chiefs. The decision making and duties of the Life-Chiefs is very interesting. The Turtle Clan chiefs are responsible for hearing the matters of the people first. If the matter is of importance, then the issue will be deliberated and a solution sought before sending it to the chiefs of the Wolf clan. The Wolf Clan then deliberates and if the solution is accepted, then the matter gets returned to the Turtle Clan. The Turtle Clan then turns the issue over to the Bear clan who have been listening to the debate between the Turtle and Wolf and if they agree, they will sanction the solution. "When everyone is of one mind and in accordance with the Kaianerekowa (Great Law), the Bear Sachems will announce the decision. The 12th WAMPUM states that the Mohawks are the foundation of the government of the Great Law of Peace Therefore, if the Mohawks "disallow any proposition or protest the legislative body, it cannot be passed." Each of the Nations have their own duties, responsibilities and set number of chiefs. For example, the 14th WAMPUM, illustrates that the Onondaga have 14 chiefs representing 5 different clans, and they are known as the Firekeepers of the Confederacy, and as such, it is their duty to record all matters discussed concerning the Haudenosaunee. The 18th WAMPUM states that the Firekeepers shall officially open and close the Council of the League and confirm and sanction the final decision of the Council. Faithkeepers are very important to the Haudenosaunee, for they are respected men and women who know the Thanksgiving Address and Great Law very well, and they have proven themselves by the good lives they have lived. They are the teachers, for they are well respected for their knowledge and their ability to live peacefully with all peoples. c. Women of the Nation Women have an important role within the government of the Haudenosaunee. Jikonsaseh (Mother of the Nations) was the first person to accept the Peacemaker's message of peace and harmony. As a result, the Peacemaker gave her an important role in securing and keeping the peace, for he gave the women the responsibility of "raising up the chiefs who would come from a matrilineal descent."1 The women select the chiefs (give them horns) and empower them to act, if a chief is not living according to the Great Law of Peace, the women will give him a warning and if he continues to act badly the clan mothers will remove his horns. "The mother's clan determines the clan of her children, and so we have a clan mother. She must perpetuate the ways of our people; she must be able to teach the ways of our people to the young." One of the most important aspects of the Great Law of Peace is that this type of traditional government requires that everyone and everything be in balance. Religion and state are united as one, and they are kept in check. It is a way of life that requires the society to maintain a balance between the responsibilities of the women, the men, the chiefs, and the Faithkeepers. It is the responsibility of all people within the society to do their jobs to make sure that nobody has more power than anyone else, for balance and unity must be retained to have peace.6 2. Relationship With United States The Haudenosaunee's inherent sovereignty had been respected and acknowledged by the United States until the State of New York imposed elective systems on the reservations. These elective tribal councils then were seen as the legitimate governments by the United States and New York State. The dilemma is that the traditional government were and are still functioning whether they are recognized or not. However, the tide may be changing, for recently the State of New York has been negotiating with the delegates from the Haudenosaunee, who are the traditional government, and not the tribal council. The Trade and Commerce agreement "affirms the sovereign status of the Haudenosaunee, and recognizes its exclusive right to regulate economic activities upon its territories," and if one reads between the lines, it implies that the tribal government is not the legitimate authority in Haudenosaunee Country. At least in the eyes of New York State, it remains to be seen whether the United States will follow suit. a. The Mohawk Governments At Akwesasne (land of the Drumming Partridge) also known as the Saint Regis Mohawk reservation, the Kahnia'kehaka (Mohawk) Nation Council of Chiefs is the traditional form of government. At Akwesasne there are also two other forms of government; the St. Regis Mohawk Tribal Council, which is a state imposed elective system form of government; and, the Mohawk Council of Akwesasne Tribal Council, which is the elected government on the Canadian side of the reservation. These imposed forms of government have caused a jurisdictional nightmare between Canada, New York State, and the federal government, for invisible lines have been drawn through Haudenosaunee Country. 3. Kahnia'kehaka (Mohawk) Nation The traditional form of government at Akwesasne is the Kahnia'kehaka (Mohawk) Nation Council of Chiefs (MNCC). They are the designated representatives of the sovereign Mohawk Nation, and they are sanctioned by the Haudenosaunee Confederacy. The MNCC is composed of the following Chiefs: Teharioniakarenrons - Edward Gray, Turtle Clan, Tekanatsiasere - Brian Skidders, Wolf Clan, Teharonianeken - Jake Swamp, Wolf Clan, Arihote - Curtis Nelson, Bear Clan, and Otistsakenra - Charles Patton, Bear Clan. The MNCC is actively working towards preserving the language, history, and culture of the Kahnia'kehaka. For example, the MNCC operates funds and licenses the Akwesasne Freedom School, Indian Time (newspaper), CKON radio Station, and the Akwesasne Notes Magazine. The Akwesasne Freedom School teaches grades 1-8 and uses only the Mohawk language. The children are taught their way of life. The Akwesasne Freedom School is considered to be the leader in Native language immersion teaching. To raise money for the school, the community comes out to support the Akwesasne Freedom School by either donating there time, expertise, or by participating in the annual dinner and quilt auction. The MNCC is active in negotiations with New York State to recover lands, sue for past damages, and they are currently negotiating with the state concerning tax issues. The MNCC performs many governmental services, for they issue birth certificates, marriage certificates, Confederacy passports, and they issue Haudenosaunee Passports for international travel. It has not been an easy job for the traditionalists to keep with the tenets of the Great Law of Peace, but they have! The traditional leaders hold the Peacemaker's message deep within their hearts and are desperately trying to maintain the balance of peace for the future generations to come. The traditionalists were taught by the Peacemaker that the people should unite and become one mind in the peace of the Great law. However, the dilemma the traditionalists are faced with today is how to deal with the tribal council members whose minds are not in sync with the Peacemaker's teachings. Perhaps the answer can be found in the story of Tadodaho. Maybe the traditionalists need to go after the tribal council members and those who have strayed and bring them back to the Peacemaker's message and traditional way of life. Perhaps as Jikonsaseh suggested, the people should sing to the tribal council and soothe their minds and comb the snakes from their hair so that they will also have the best interests of all the people in mind, instead of greed. The traditionalists recognize that this factionalism is not beneficial to the best interests of the people, and recently the three groups of government have become of one mind in order to deal with the environmental issues that plague Akwesasne. The Traditional Haudenosaunee know that the continuation of this world as we know it, depends on the continuation of the ceremonies, and not on the tribal government's short-sighted greediness. 4. Hopi of Hotevilla Sitting on a mesa top in Arizona, in the tiny village of Hotevilla there are a handful of traditional people. These people feel as the Haudenosaunee do that the continuation of the world as we know it depends on following the traditional ways of life (Ceremonies). The traditional Hopis face the same dilemma as the Haudenosaunee, for they too have had tribal councils imposed upon them. The imposed Hopi form of government is an IRA tribal government and was forced upon the Hopi when they abstained from voting in the United States Bureau of Indian Affairs conducted election. The Hopi did not want to reorganize, for they wanted to keep their traditional form of government that they had been practicing for well over a thousand years. The Hopi, like the Haudenosaunee, experienced and still do experience great internal stress, for the United States government officials have used "divide-and-conquer tactics" to separate the native peoples. The Hopis who were willing to accept the government's policies were labeled "friendlies", while those who fought against the policies were labeled "hostiles". Today "the labels, 'Hostiles' and 'Friendlies' would be replaced by the labels 'Traditionals' and 'Progressives.'" The traditional Hopi have suffered from a self serving tribal council who "speaks of prophecy and taking care of our spiritual laws, but seem to only have empty words and no action or power to bring about change that we all know must happen at this time to protect the life of our Earth Mother." It is amazing how similar the Haudenosaunee and the Hopi beliefs are, for both of their traditional ways are dependent on spreading the message of peace and harmony with all peoples of the world. a. The Prophecy The Hopi Elders believe that they must communicate the message of the prophecy to the entire world. This is no easy task, for the Hopi Elders have tried to convey the message for almost eighty years. Part of the Prophecy is: The glowing red core of the message, first given to their [Hopi] ancestors nearly a thousand years ago, is that when the close of the present Fourth Cycle and the opening of a new Fifth Cycle of the world is at hand, the number of survivors and the manner of its transition from one cycle to the other will be determined by two things: first, by what the Hopi Elders and their supporters are able to continue doing during the change, and second, by how the world's citizens respond. One may wonder why, considering the seriousness of the prophecy, government officials, the tribal councils, corporations and others have impeded the Elders in conveying this message and continuing their ceremonial traditional ways. These are traditional ways of life that reaches out to teach all people in an attempt to retain harmony. b. Covenant with Maasaw Before the Hopi came to live in this world, they lived in a beautiful world beneath this one. However, the Hopi became careless and spoiled the underworld because they did not follow their original laws. They were driven by selfish desires, lost respect for women, and they lost respect for their leaders. As a result, the underworld was not fit to live in, so the Hopi sent a messenger bird to the guardian, Maasaw, of this world to ask him permission for the Hopi to come up to live in his world. Maasaw allowed the people to come up but only if they would live simply like he did, for all he had was his planting stick and seeds. The people agreed to this and they emerged through a hollow reed at the bottom of the Grand Canyon. This covenant with Maasaw is the foundational principle of the Hopi traditional way of life. They were told by Maasaw to migrate in all directions, break their pottery as they leave, to leave markings on the rocks as their land claim, and to build sacred shrines, for in this way "the earth will receive spiritual roots and you will hold the land together in balance." c. Destroying Harmony & Maintaining Hope The Hopi call the United States and the Progressives (those who have abandoned the traditional way like the Tribal people) the Two-Hearted. Two-Hearteds are "those who have succumbed to temptation and stepped off the narrow blade." The Two-Hearted people claim to speak for the One Hearted (Traditional), but they do not and have caused disharmony. The Progressives have adopted the Bahanna (white) traditions and Christian religion and have forgotten their traditional Hopi language and ceremonies. The traditional Hopi (One Hearted) maintain hope, for they live by the covenant struck with Massaw, and they continue to practice the ceremonies by living by the laws that were given to them by the Creator and by Maasaw. These laws taught that materialistic wants were wrong, for it goes directly against the covenant made with Maasaw to live a simple life. This is the number one principle that the Progressives disregard, for they have sacrificed their traditional ways for quick cash and a promise of a better tomorrow. They do not realize that they are throwing off the harmony that the traditionalists are trying so hard to preserve. 5. The Haudenosaunee and the Hopi The Haudenosaunee and the Hopi are two traditional forms of government that have retained their inherent sovereignty through great hardship. The hardship that they have encountered has been at the hands of an ever changing federal Indian policy. The traditional governments have retained their languages, their ceremonies, and their original instructions given to them by the Creator. The Haudenosaunee and the Hopi have within their original instructions from the Creator, a message of peace, which is important to the continuity of Mother Earth and the native peoples. The dilemma is in what legal protections are there for these traditional forms of government within the judicial framework of the United States? There is a circular argument here as the Faithkeeper for the Haudenosaunee, Oren Lyons, articulated when he said that sovereignty is something you have and you do not need to ask other governments to accept or define it. While, what Lyons' says is true, you do not need confirmation from the other; when the other government has invaded your sovereignty and imposed artificial white constructs of government within your territory, something needs to be done. Within Indian law, one talks about the shifting attitudes of federal Indian policy; however, one often takes only a sterile look at the devastating effects on the native peoples never really seeing the faces of those who have suffered. The United States government and the State of New York needs to own up to the devastation and factionalism that they have caused amongst the native peoples by constructing artificial tribal governments that have conveniently been labeled the legitimate authority in power. The United States government and the State of New York needs to provide a remedy for the traditional peoples who continue to operate their traditional governments parallel to the artificial tribal governments who do not truly represent the traditional native Nations. V. CONCLUSION This paper set out to explore whether today's tribal government truly represents traditional native Nations and has successfully proven that tribal governments do not represent the traditional native Nations. It is impossible for the United States and the New York State's artificially constructed tribal governments to contain the traditional philosophy, ethics, and religious ceremonies of the traditional peoples. Although tribal governments claim to use tribal customary law, one can not pick and chose parts of their traditions, for the traditional way is not just the laws, it is steeped within the traditional prayers and way of life; and, therefore, cannot be separated. --------- "RE: Hispanic & Spanish Speaking People" --------- Date: Sun, 24 Aug 1997 10:25:41 -0700 From: "The Taino Tribal Council" Subj: Hispanic & Spanish Speaking People Mailing List: Taino-L [Editorial Note: This is the Taino Tribal Council's Response to another mailing list. It is included here to further understanding.] Tau Guaitiao, Hello Friend, After reading your organization's public statements & published information about Hispanic contributions in United States and across the Americas. It seems that you are confused about Spanish speaking people "Hispanic" and the European Spaniards of Spain. Many of the Spanish speaking people of the Americas do not recognize Europe or Spain as their mother country. It is a fact that, we are of the Americas and that the majority of Spanish people under the label of "Hispanic" are of a Native American mix or what is called the American Indian race. The majority of Spanish speaking people are of the Native American brown race, not the white European race. On another note, the creation of the term "Hispanic" by the United States Government was a way of making Spanish speaking people feel less American, when in fact they are more American than the so-called White and Black Americans, as the majority of these Spanish speaking people are by birthright Native American Indians. PS: In the United States we Native Americans have been colonized to speak the colonial English language of Europe, yet the we do not call ourselves Englishmen of England. Don Cristobal Colon, or Columbus as he is better known in US History, was a Spanish subject of Spain, he was not a citizen of any country in the Americas. On a historical note: The town of Genoa where Don Cristobal Colon was born, at the time of his birth was part of the Kingdom of Aragona the kingdom of Queen Isabella La Catolica. Later on in Genoa's new history, it would come to pass that Spain would sell Genoa to Italy. The fact is that Columbus at the time was a subject of Spain and a Spaniard. Respectfully yours, Chief Peter Guanikeyu Torres, Council Elder Ms. Maria Anani Jimenez, President TITC Ms. Beverly Carey Torres, Secretary TITC The Taino Inter-Tribal Council Inc. http://www.hartford-hwp.com/taino/ The Taino Tribal Council of Jatibonuco NJ http://www.hartford-hwp.com/taino/jatibonuco.html The Taino Tribal Council of Jatibonicu PR http://www.algorithms.com/users/torresp/jatiboni.html The Taino Indigenous People Of The Caribbean & Florida "We The Taino People Who Discovered Columbus In 1492 Are Still Here" --------- "RE: A Hundred Years Ago" --------- Date: Fri, 22 Aug 1997 08:27:12 -0700 From: Landis Subj: A Hundred Years Ago - Week 17 Mailing List: NAT-FILM [Editorial Note: These reprints are being included in this newsletter so that you might know the mind of those who ran institutions like Carlisle.] ==================================== THE INDIAN HELPER ------------------------------------ PRINTED EVERY FRIDAY --AT THE-- Indian Industrial School, Carlisle, Pa., BY INDIAN BOYS. ---> THE INDIAN HELPER is PRINTED by Indian boys, but EDITED by The man-on-the band-stand who is NOT an Indian. --------------------------------------------- P R I C E: --10 C E N T S A Y E A R ============================================= Entered in the P.O. at Carlisle as second class mail matter. ============================================= Address INDIAN HELPER, Carlisle, Pa. Miss M. Burgess, Manager. ============================================= Do not hesitate to take the HELPER from the Post Office for if you have not paid for it some one else has. It is paid for in advance. ============================================== VOL. XII. FRIDAY, August 27, 1897 NUMBER 46