From gars@netcom.com Mon Dec 1 01:55:38 1997 Date: Tue, 25 Nov 1997 20:30:25 -0800 (PST) From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews05.048 _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 05, ISSUE 048 O o o o o O __/_ / ) (___/ / ( (___, 29 November 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 Triballaw, NAT-FILM, NATIVELIT & AISESnet lists; Settlers In Support of Indigenous Sovereignty; UUCP email; KOLA International Campaign Office; NASC News; 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 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. "We were told that we're all equal, we're all related, we're all one race. There's only one race, that's the human race." __ Oren Lyons, Onondaga +- -- -- -- -- -- -- -- -- -- -- -+ | 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! The following, researched by William B. Newell (Penobscot Tribe) Former Chairman of the University of Connecticut Anthropology Department, May be of Interest. Source: Documents of Holland, 13 Volume Colonial Documentary History, letters and reports from colonial officials to their superiors and the King in England and the private papers of Sir William Johnson, British Indian Agent for the New York colony for 30 years. ___________________________________________________________ ______________ The Year was 1637....700 men, women and children of the Pequot Tribe, gathered for their "Annual Green Corn Dance" in the area that is now know as Groton, Conn. While they were gathered in this place of meeting, they were surrounded and attacked by mercenaries of the English and Dutch. The Indians were ordered from the building and as they came forth, they were shot down. The rest were burned alive in the building. The next day, the governor of the Massachusetts bay Colony declared: "A day of Thanksgiving, thanking God that they had eliminated over 700 men, women, and children. For the next 100 years, every "Thanksgiving Day" ordained by a Governor or president was to honor that victory, thanking God that the battle had been won. _______________________________________________________________________ Nokwisa posted a note re an excellent site about the history behind Thanksgiving. You can access it at: http://www.halcyon.com/pub/FWDP/Americas/tchthnks.txt Below is an excerpt: <<<>>>> From: THE FOURTH WORLD DOCUMENTATION PROJECT ARCHIVES :: :: http://www.halcyon.com/FWDP/fwdp.html :: :: THE CENTER FOR WORLD INDIGENOUS STUDIES :: :: http://www.halcyon.com/FWDP/cwisinfo.html :: ::::::::::::::::::::::::::::::::::::::::::::::::::::::::::: =/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\= I will now give you a reason to send thanks. I hope the following will also give you the incentive to do what you can to help the elders and children yourself. If you ever wondered even once what you might do to return the gift of our existence to our ancestors or pass it on to the next seven generations the answer is simple. Do something to help those who need more than hand wringing and proseletizing make it through the winter. I'll even give you a cheap way to help if you are really to broke to send a can of food or an item of clothing. Radio Shack and Sprint are promoting their cooperative venture by giving away limited "free" phone cards. Go to your nearest Radio Shack, get your free card and send it to one of the addresses above. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - The first is a note from an elder and teacher, sent to me Monday: Last night, I was praying, worried because I knew that many of the Lakota here would not have food this week. I asked Grandfathers to help, in some way. Today, I went to the Post Office where the clerk told me I had several large, heavy boxes. I began, with my husband, to carry box after box after box out to our pickup. We began to open them. There was hundreds of pounds of canned food from The University Of Pittsburgh Native American Student Organization, with phone cards and money to give to Elders. There was a beautiful downy filled ball type jacket.... There were boxes of clothing, baby clothes, childrens clothes, adult clothes. There were so many things that I couldn't believe what I saw. We rapidly drove over to Grandmother Evelyn, and we had no way of knowing she had no coat for this winter. She saw the ball jacket and asked if she could have it. I cannot tell you how darling she looked in that jacket. We handed out cans after cans of food, Ran up to Safeway and bought turkeys, ran over to Lakota Homes and handed out to elders, turkeys and canned goods and clothing. It was like CHRISTMAS! I wish, oh, how I truly wish, I had a video camera to have taken the pictures of the Grandmothers laughing and dancing again, as if they were young women. Women who had no way to feed their grandchildren, and children this week on Thursday. I told them, each of them, the stories of those strangers out there whom they might never meet, but who cared and loved enough to share with them. One Grandmother said to tell you this. "It is the indian way to give. I know these people did not have much themselves probably. Please tell each of them if you can, that we shall all pray for each of them, asking for health and happiness for each one. Tell them this please. We do not care what color their skin is, they are..."Indian". " Today, many of you, who read these words, will know that your gifts of the heart were received by a people who were grateful, who will pray for you, who have nothing else in life to give back to you but; indeed in the doing of that alone, will make you equally as rich as they each feel today. Toksa! - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - The next letter I wish to share (with permission) is from Clay Watson, who woke a few of you up with his last trip report. Date: Mon, 24 Nov 1997 18:42:18 -0500 (EST) Gary, Through your newsletter, there has been a tremendous response to helping on the reservations. World wide.(England) and growing. The following is what I have done as one person making a focused effort and the generosity of so many who care. This may be the answer to solving a very large problem. I must note that there has not been one ounce of help or penny of Federal, State, County or city government. After numerous attempts, none of them have even opened a door to dialog except one agency at the federal level. You may print it if you want. Pioneer Industries 1100 E. 24th St. Cheyenne, Wy. 82001 (307) 778-7860 pioquark@aol.com Sequential activities of Pioneer Industries. Labor, services, expenses, hours, total effort by one person using an old horse trailer. 1 Sep 96 -1 July 97(10 months) Donations delivered to the Wind River Reservation in Wyoming 21,680 lbs Clothing 26,600 Furniture/Appliances 5,035 Housewares/kitchenware 3,000 Construction Supplies 11,781 Misc. stuff, cloth, sewing machines,vacuums, etc. 1,400 Food 69,496 lbs. Total resources delivered 3,400 Total voluntary hours 18 Trips To Wind River 17,100 miles Total Miles $2245.00 Total Fuel costs As experience and community participation grew, look what happened in the last four months for the totals. 1 Sep 96 through 1 Nov 97 (14 months total) Begin going to Rosebud and Pine Ridge due to increase of donations and purchase of truck.(Growth) Still no funding (small grant from 1st Bank) $4.000 designated. $3,000.00 Purchase of truck (personal loan) 1,200.00 Truck insurance 6,966.04 Total Fuel 36,300 miles Total distance driven 21,400 lbs Total Food delivered 51 Total Trips 5,040 Hours dedicated voluntarily 226,481 lbs (113 TONS!) Total donations delivered. 1 Half ton pickup truck donated (my old favorite) 6 Video tapes of dancers turned over to Committees 300 Low Income Energy Assistance Program applications facilitated Other services: Job Corps Kickinghorse Mt. and Clearfield Ut. and Joint Action in Community Service presentation to Tribal members, Wind River. Counselling to Wind River Job Corps graduates in future opportunities. School Supplies collected and delivered International and cottage industries project started Participate in Cheyenne Pow Wow Committee, planning, installation operation. Urban Native Americans: 14 Local families assisted with the following: 1400 lbs Food 3000 lbs Furniture/Appliances 1500 lbs. clothing 2 Legal Assists 1 Family Rescue (1Elder with 3 others in family, Vehicle broke down in Colorado) Crossing of the Tribes (Local organization participates with Pioneer and Pioneer supports them), serves the Local Native Americans in need, Sponsors Thanksgiving, Christmas and other holiday events, promotes education, intercultural activities, school supplies, food distribution, toys, elder gifts, referrals, liaison and all around nice bunch of folks, public cultural education, radio discussion (not regular) etc. INTERNET A most productive and exciting new adventure. Here's the results of Native American News publishing Pioneers one trip to Pine Ridge and Rosebud: Referrals to Pine Ridge, Rosebud and Wind River reservations to people Pioneer knows to be honest and work with the needy. Small Beginnings (Houston Christian Organization) Parmelee Community at Rosebud. Appears to be increasing their support daily. Eye Surgeon to address vision problems for diabetics Crew scheduled to paint & repair homes this summer Attorney donates 350 stuffed toys Bibles & other support sent via Parmelee Christian Youth Group Individuals who are sending care packages and other support. Home areas (privacy act) Chicago Philadelphia Washington D.C. Denver Sturgis London San Francisco Rapid City Cheyenne Laramie Saratoga Rawlins London Based Children's book author donating proceeds to reservations. Anxious to come to the Rocky Mountains Organizations participating with Pioneer in serving Native Americans: Care & Share Meals on Wheels Needs Inc. Food Bank of the Rockies Intertribal Services U. of Wyo. Women United Federal Employees Wyo Coalition for the Homeless Student Teachers Assn. Uof Wyo. Episcopal Church The Choir Loft Second Time Around 1st Bank of Cheyenne KJJL Radio Grace Calvary Church, Clarkesville, Ga. Lincoln Valley Auto Salvage Wiconti Wasti' Denver Numerous other services have been rendered. It all becomes a blur after a while. If more organizations would adopt groups, churches and programs which help the needy, seek out employment opportunities and open up corporate to rez dialog, the desperate problems that the future holds may slowly vaporize. These numbers are just from my efforts and relationships. There is great strength in numbers. The figures show it. This is the beginning of a great movement from those with compassion and love in their hearts to join for a common goal in the future. The awakening has started. The prophecies of our ancestors are being fulfilled. Clay Watson =/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\= The tragic plight of our elders on the various reservations is so great, their peril so real, their walk so close to the edge that I will continue to feature contact addresses where you can send donations of clothing, food, blankets, money to purchase fuel and repair throughout the winter. As new contacts are received they will be added to the list. PLEASE help the elders. PLEASE help grow this list and help ALL the elders. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - For the Red Shirt Community: Marvin Helper P.O. Box 312 Hermosa, SD 57744 For Porcupine, Oglala and Wounded Knee: David Swallow or Gerald Ice % Gerald ice P.O. Box 199 Wounded Knee, SD 57794 Or... Joe Chasing Horse % P.O. Box 8392 Rapid City, S.D. 57709 For Truck loads & UPS Shipments: Joe Chasing Horse 714 Paha Sapa Drive Rapid City, SD 57701 From: Lora Czarnowsky Adi Defender Project New Dawn PO Box 616 McLaughlin, SD 57642 This is for the various communities on the Standing Rock Reservation. From: tusweca Darlene Cross PO Box 52 Kyle SD 577075 From: yona@infi.net Toy drive going on for the Cheyenne River Reservation in Eagle Butte If you would like to donate a toy or more information, you may contact me by email: yona@infi.net or phone me 757-425-7992..you may also drop off a toy if you are in the vicinity of our store Na-va'kee 618 Hilltop West. biah yazzie From: DORSEY.THOMAS_J+@ALBANY.VA.GOV Norma Grassrope Lower Brule Reservation Lower Brule, South Dakota 57028 (605) 473-5594 She is the chair of a charitable group called the Womens Support Group. From: Pioquark@aol.com Clay Watson Pioneer Industries 1100 E. 24th St. Cheyenne, Wy. 82001 (307)778-7860 pioquark@aol.com These donations will be gifted to the Rose Bud and Pine Ridge Reservations in South Dakota and the Wind River Reservation in Wyoming. I'm on the road a lot, out back loading the truck etc. PLEASE leave a message if there is no answer.. From: ALBERT SUN BUTLER Ti Ospaye PO Box 200 Wanblee SD 57577 This next is a wonderful organization I am ashamed to say I forgot to include: Adopt A Grandparent Mountain Light Center PO Box 241 Taos NM 87571 TEL: 505 776 8474 FAX: 505 776 8050 For information call 800 291-8474. email: agpmlc@aol.com From: "lonewolf" Lone Wolf -or- Bob and Linda Crowe 1060 N. Bee St. 2800 West Highway 5 Deland, Fl 32720 Bowden, GA 30108 904-736-8050 770-258-1536 I am collecting for the Cherokee N.C. Rez and south Fl. When they call me and request it. Thank You Lone Wolf From: Susanna Shreeve Direct Relief International provides medical-related items, but requires paperwork/assessment well in advance of the emergency. Tribes can call: Laura Carlos 805-730-8610 or voice message 964-4767; fax 681-4838. From: The Stones Another organization you might consider adding to your list is: Lakota Link http://rtt.colorado.edu/~cameron/LakxotaKxoyag.html Ellen Stone The following snailmail addresses are included for help to the Cherry Creek and Bridger communities on the Cheyenne River Rez: Craig and Ruth Cameron LakxotaKxoyag P O Box 176 Jamestown, CO 80455-0176 Lakxota Kxoyag c/o Marvin and Veronica Holy Town of Bridger Representatives P.O. Box 172 Howes, SD 57748 Lakxota Kxoyag c/o Keeler and Freidan Condon Town of Cherry Creek Representatives P.O. Box 181 Cherry Creek, SD 57622 UPS ADDRESS: Lakxota Kxoyag c/o Keeler Condon Town of Cherry Creek Representatives House #11 Cherry Creek, SD 57622. From: Lora Czarnowsky It 's actually two projects: ONe is Santa's Workshop and the other is called Wakanheja Tipi. They are both run by Liam Paterson and his wife. Please call him for the details..he's quite a man...takes a semi-truck to Pine Ridge EVERY year and is helping with a school there. Please call him at 717-665-2727. He's the person who delivers most of my stuff each year... Let me know what you think of him after you talk to him. Stay well!! Lora . . . . . . I spoke to Liam. He's the real deal. This year they outdid themselves and will be taking three semi-tractor loads to the Rez the week after thanksgiving. If you wish to add to the load his phone number is above and the address is: Liam Paterson 1434 Creek Road Manheim, PA 17545 From: FNAIC@aol.com Walking Shield in Southern California regularly send truck loads of food, clothing and needed items to many reservations. They are located at 2472 Chambers Rd. Tustin, CA. 922680 telephone 714-573-1434 Hugh Stevens is the boss. they will only take fairly new and clean used items - any new items - and donations form large corps. They seem to be on the up and up and have helped many local reservations and native organizations. Carol - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - If any of you have addresses/contacts to add to this list for other Rez's PLEASE email me with them soon. Include some name/info for me to verify where gifts will be sent and how. Winter winds have already brought snow. email to gars@netcom.com =/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\= Thanks to Mike Wicks for the following reminder: In Memory (with Respect and Honor) AIM Casualties on Pine Ridge, 1973-1976 12.6.1975 Carl Plenty Arrows,Sr. - AIM supporter killed at Pine Ridge by "unknown persons." No investigation. 12.6.1975 Frank LaPointe - AIM supporter killed at Pine Ridge by Goons. No investigation. 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 ---------- - Peltier Rally in San Francisco - Choose Your Battles - Onondaga Nation People Assert Rights - Inco to Shut 4 Mines - Gover Waits for Chief Byrd to Comply - Plateau Tribes/Washington State - Wyoming Bison Under the Gun Accord - Buffalo Nations Update - Comanche Language Preservation - Mascot Names - California to Enforce Grooming - Huron Valley Board of Education Code - Mascot Issue - Maintaining Traditions in Prison - Break the Blockade of Silence - Native Prisoner - Clinton Vetoes Funds for Telescope - New Moon Prayer - Washita - Poem: Personal Thanksgiving - Thomas Mails - Verse: Hawaiian Book of Days - Thomas E. Mails - Conferences and Powwows --------- "RE: Report: Peltier Rally in San Francisco" --------- Date: Mon, 24 Nov 1997 17:30:40 -0700 From: "S.I.S.I.S." Subj: Peltier Rally in San Francisco :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: Via Workers World News Service Reprinted from the November 27, 1997 issue of Workers World newspaper [S.I.S.I.S. note: Thanks to Sandra Mitchell for forwarding this] SAN FRANCISCO DEMANDS FREEDOM FOR LEONARD PELTIER By Gloria La Riva San Francisco In an historic show of solidarity, 1,200 people joined in a spirited rally here Nov.16, demanding freedom for imprisoned Native leader Leonard Peltier. For five hours, people of all ages and nationalities celebrated the spirited Native drumming, music and words of singers and speakers--including American Indian Movement leaders Dennis Banks, Mary Jane Wilson, Floyd Westerman and John Trudell. Ramsey Clark, just returned from his trip to Iraq, also gave a major talk. There was very strong participation of hundreds of Native people from over 25 tribes and reservations--including Choctaw, Oglala Lakota, Wahpeton Sisseton, Wailaki, Anishinabe, Santee Sioux, Ihanktopwan Sioux, San Juan Bautista and San Manuel bands of Mission Indians, Cancow, Pitt River, Pomo, Paiute, Tlingit, Western Shoshone, Navajo, Winnebago and many others. The word of the rally had spread through the Native communities. People came from California, Oregon, Washington, Nevada, Alaska and Colorado. Everyone who attended evinced a real sense of optimism that Leonard Peltier will be freed through the people's action. Cheers of "Free Leonard Peltier!" broke out continually. Youths and students were everywhere, listening to talks or helping out. Volunteers worked hard all afternoon. Millions around the world recognize Peltier as a political prisoner. He was framed by the FBI, and the U.S. government has vindictively held him in prison for over 21 years. Legal appeals and 35 million petition signatures have failed to win his release despite overwhelming evidence of an FBI frame-up. As Peltier has said, it will take the people's struggle to win his freedom. The National People's Campaign initiated this rally to raise anew public awareness of Peltier's struggle. It was co-sponsored by the American Indian Movement and the Bring Peltier Home Campaign, and endorsed by dozens of groups. In the last two months, Native students and other youths had held meetings to publicize the gathering, and mobilized to attend. Local Peltier support committees, prisoners' rights and environmental groups also joined in. `WE SAY NO MORE, NO MORE' Dave Chief, spiritual advisor to the Oglala Lakota in South Dakota, opened the rally. He gave an opening invocation and song. As the audience stood in silence and Chief fanned the burning sage with eagle feathers, he spoke in his Native language for Peltier. Chief was a participant in the 1972 AIM takeover of the Bureau of Indian Affairs in Washington. He was imprisoned for his courageous stand in refusing to surrender papers taken from the BIA. The All-Nations drummers, led by Mike Bellinger, then sang the AIM song to the thunderous drum beat. The Friendship House Sobriety Drummers also sang. Mary Jane Wilson of the Anishinabe nation was the master of ceremonies along with NPC organizer Gloria La Riva and the Rev. Dorsey Blake. Wilson is a co-founder of AIM, which was begun by Dennis Banks in 1968 in Minneapolis. She began by saying: "It pains my heart when I think about my brother Leonard and the time that he is spending away from us. It pains my heart every night when I talk to my grandchildren and I know that my brother would like to be home doing this." The first speakers were Cora Lee Simmons and Bear Lincoln from Round Valley Indian Reservation, three hours north of San Francisco. Lincoln became known when he was charged with first- and second-degree murder in an ambush killing of his friend by the Mendocino County police during which a police officer was also killed. Lincoln faced the death penalty if convicted. Cora Lee Simmons, Wailaki and Little Lake Indian, formed the Round Valley Indians for Justice to support Lincoln. On Sept. 23, in a major victory, Lincoln was acquitted of the first- and second-degree murder charges. He still faces charges on manslaughter but is currently free on bail. At the rally, Simmons and Lincoln received joyous cheers from the audience for their struggle and victory. Simmons said: "The injustices, we're sick and tired of it. We say no more, no more. It's come full circle. Now it's our turn for justice, and that's just what we got for Bear Lincoln." Lincoln remarked on the similarity between his case and Peltier's: "There was police cover-up, police corruption just abounded in my and Leonard's case. ... "It's a miracle that I'm here to speak about the shooting incident. All of you are here to share in that victory because you wrote letters and cards. We need to get stronger in unity and we will see Leonard Peltier free." Dorsey Nunn of Legal Services for Prisoners with Children talked of the FBI's COINTELPRO war on African American and Native communities. "Behind Leonard are 1.5 million human beings locked up in cases in the U.S," Nunn said. Andrea Carmen, executive director of the International Indian Treaty Council, gave an update on the IITC's work at the United Nations against arbitrary detentions of people in the United States. With an upcoming resolution, she said, "We hope to begin a real investigation into the case of Leonard Peltier." Next was the beautiful voice of Floyd Red Crow Westerman, a Lakota singer/guitarist and actor who has appeared in movies and on television. He is also AIM's cultural ambassador. Willie French Lowrie, Tuscarora of North Carolina, accompanied him. `GOV'T IS AFRAID OF US!' Secretary-Treasurer Walter Johnson delivered a solidarity message on behalf of "75,000 workers of the San Francisco Labor Council in support of this event." Johnson promised, "We're going to put our time, talent and energy together to make sure the bars are taken down, people are out where they belong, and Leonard is going to be free!" Bernadette Devlin McAliskey, Irish liberation activist, sent solidarity greetings, saying, "We have to stand together now and stand behind all the victims of political repression." Tahnee Stair, NPC youth coordinator for the rally, read the statement and detailed the struggle of Devlin's daughter, Roisin McAliskey, being held in prison by British authorities. Texas death-row inmates in the group Panthers United for Revolutionary Education sent a moving message of solidarity. These brothers, even while fighting for their lives, have issued declarations of support for many causes. Their letter read in part: "For 22 years now this great Native leader has been unjustly locked away but our hope and faith that he will one day again be free has not whittled one iota across time and space. ... Long live the People! And forever may we stand in solidarity! Free Leonard Peltier!" John Trudell, AIM director from 1973 to 1978 and a recording artist, was a young participant in the 1969 Alcatraz Island occupation, and later at Wounded Knee. His introduction alone, detailing a life of struggle, drew a standing ovation. Trudell read a poem, "Shoot-Out at Jumping Bull," and said, "The reason that Peltier cannot get justice, why the courts are acting as an extension of the FBI, is because there's a cover-up going on and the U.S. government does not want the American people to know." Larry Holmes of Workers World Party received a standing ovation when he spoke of the U.S. government's war against Mumia Abu-Jamal and Peltier. "Why is the government bent on murdering Mumia? Why are they bent on seeing Leonard rot in jail? What are they afraid of? "They're afraid of us! This government is afraid of anyone standing up and saying, `No, I will protest injustice, I will stand up to racism.' "Because this government defends the capitalist system that needs control and order, it cannot tolerate challenge here or anywhere else. That's why President Clinton has sent an armada of ships, warships with bigger bombs, to the Middle East, to beat up on Iraq some more. "In many ways, what this whole meeting is about, what Peltier and Mumia and all the political prisoners mean, is that we live in a system defended by a government that's afraid of its people." AIM FOUNDER: `STRUGGLE' Raglan Road, an Irish band from New York, played lively music. Soon, Dennis Banks and others danced on stage with a huge portrait of Peltier. Ramsey Clark, former U.S. attorney general and Peltier's lead lawyer, expressed the great spirit of the crowd, "If the words and music you've heard this afternoon haven't stirred your soul, you'd better check in with your local coroner and find out what happened with you!" Clark said: "Leonard would be pretty upset if I didn't talk about a crisis because he always stood up to every crisis. That's why he was on the reservation of Pine Ridge in June 1975, on the 99th anniversary of the battle of Little Big Horn, June 25, 1876. ... "The crisis is our government again threatening massive violence against the defenseless people of Iraq." To applause and cheers, he concluded: "Until Leonard is free we are all at risk--because he represents whether the American people have the will to stand up finally to powerful economic interests that control communications and media, that control our military-industrial complex, that are ravaging poor people across the planet. It's essential that we free Leonard Peltier now, and having done that, that we recognize Native American people as first, first, first among equals." Leonard Peltier's aunt, Patty Bear Robideau of the Wahpeton Sisseton reservation in South Dakota, talked on behalf of her family. She spoke of the last time she saw Peltier, just before the FBI came to her house searching for him. Of course, she refused to cooperate. She read from a letter to her from Peltier, saying, "Please thank everyone at the demonstration for me, and tell them I love them very much." A special statement from Leonard Peltier to the rally was read by Desert Horse Grant, a Stanford University student, Oglala Lakota from Pine Ridge, who had organized members of the Stanford American Indian Club to attend the rally. To introduce Dennis Banks, Mary Jane Wilson gave an eloquent explanation of the hopelessness that existed for Native people--the poverty, racism, brutal repression, state kidnappings of Indian children--before the American Indian Movement was founded in Minneapolis on July 28, 1968. She said: "That movement came about because someone had a vision. A vision that something could be done about what was happening to us. Someone heard. You know who that was? Dennis Banks." Banks, Anishinabe, emphasized one point--the struggle--in a rousing and fiery speech. He said: "I want to take one of the lines from Leonard, `and to those people that still believe in struggle.' Every day that you wake up, every morning, every year, you have to be about struggle. If there is somebody in prison, you must be about struggle ... . And if this country, the United States of America, is threatening another country, you must be about struggle! "What might have been the outcome if this same crowd had lived in 1875, during 1889, 1890, when the military was going out to massacre people at Wounded Knee? What might have been the outcome? It might have been different. But instead 250 men, women and children were gunned down, killed, put in a mass grave because people were not about struggle. "And 21 years ago, Leonard Peltier, on the Pine Ridge reservation, was about struggle." Banks proposed a cross-country caravan for Leonard Peltier in March 1998, to join with the March 27 Jericho '98 March in Washington for political prisoners. He called on young people at the rally and others to join him in March. "We would like to go there to express our solidarity for all those prisoners who are in jail because of their political beliefs. Leonard Peltier is in jail not because of the incident that happened at Oglala, S.D. It is because the government of the United States was afraid of the American Indian Movement. "Today, we want to show Leonard Peltier, if he can hear: Leonard, I want you to hear the voices of San Francisco. Free Leonard Peltier! Free Leonard Peltier!" MESSAGE FROM LEONARD PELTIER: "STAND UP AND MOVE TO ACTION" [Leonard Peltier sent the following statement to the Nov. 16 rally in San Francisco:] First, I thank all those who worked so hard for this event to happen, to those who contributed financially, and to those who still believe in the struggle. Twenty-one years ago when I was illegally extradited from Canada, tried, and sentenced in a U.S. court to two consecutive life sentences, many issues faced Native people. Most of these issues involved wrongdoing by national and state government agencies such as: 1. The forced sterilization of over 3,000 Native women by the Department of Health 2. The forced removal of Dineh & Hopi families from the coal- rich country of their own lands on the Navajo reservation by the Department of the Interior 3. The targeting of Indian lands for use as nuclear dump sites by the Department of Energy 4. The fishing struggles of the Pacific Northwest and Minnesota, Michigan, and Wisconsin where the various states were halting our people from exercising treaty rights; and the list goes on. On the Pine Ridge Reservation, the FBI supported the GOON squad which killed 64 Native people during the time from 1973 to l975. All victims were members and supporters of the American Indian Movement. Twenty-one years later, not one arrest [in those] killings has been made, or even an investigation. Today, we still face issues that threaten our way of life, our environment, our youth, and the future of this planet. These issues are found in every state, every region, every city. Large corporations are allowed to pollute the air, water and land without penalty. This pollution--the highly toxic, radiated contamination of soil; the chemicalization of rivers and streams which kill all water life; and the millions of tons of smog and life-threatening odors spewed into the air hourly, every day of the year--is tampering with the work of the Creator. Now violent gangs are controlling the streets of Los Angeles, New York, Chicago, Minneapolis, Miami, and many other large metropolitan centers. In short, the issues of yesterday are still very much with us today. That is why I call upon young America to stand in struggle and exercise your heritage and future to take back the streets, take back the nights, take back this country from those who are destroying it. Ask yourself, "What is more important?" Bottled water or naturally pure water? Productive soil or soil in which nothing grows? Clear cutting or reforestation? To think only of this generation or for seven generations to come? Stand up America, stand up and move to action. Let our generations to come be proud of our stand. Let them be proud of who we were. Let them say, "They knew what was wrong and moved head on to bring about change." Thank you. In the Spirit of Crazy Horse, Leonard Peltier (Copyright Workers World Service: Permission to reprint granted if source is cited. For more information contact Workers World, 55 W. 17 St., NY, NY 10011; via e-mail: ww@workers.org. For subscription info send message to: info@workers.org. Web: http://workers.org) --------- "RE: Onondaga Nation People Assert Rights" --------- Date: Thu, 20 Nov 1997 16:03:05 -0500 From: "Mohawk Nation Office" Subj: Onondaga Nation People Assert Their Rights UUCP email Onondaga Nation People Assert Their Rights November 19, 1997. It has been four years since the Onondaga Council of Chiefs closed down fuel and and cigarette businesses on Onondaga Territory, near Syracuse, New York. Since that time it has looked like a war zone. Many things transpired since 1993. One owner has since passed away, the Tadadaho, Leon Shenandoah has also passed on and the Onondaga Chiefs' Council, along with other Confederacy Chiefs, even signed an agreement with New York State to collect taxes against the wishes of the people. Fortunately, New York's Governor Pataki rescinded that agreement. The last event was the straw that broke the people's back. A complete usurpation of power by a few. To this date there has been no accountability to the people. Only those who tow the line are granted mere token payments. The most significant event that has occurred was May 18,1997 when the Onondaga Council of Chiefs used the force of New York State Troopers and Onondaga County Sheriff's Department to quell the voices of Confederacy people, this enraged Native and non-Native alike. Iroquois were charged with disturbing the peace, unlawful assembly, assault and disorderly conduct. Iroquois speaking out on issues that concern the seven generations on Iroquois land is not a crime, but a responsibility. Assault, yes but more like excessive beating on people who were carrying out their responsibilities. The time has come for Onondagas to clean their house. Hopefully, the military arm of New York State will not be used once again to support this corrupt regime. Worldwide, the Great Orator Oren Lyons, speaks out against human rights abuses and corrupt governments, yet, he is the one in the Onondaga Nation that is the control and mastermind to keep the people living in third world conditions. Although he, himself jet sets across the country and overseas in luxury. Oren Lyons is one of the "impostor" Chiefs who gains his power and recognition by satisfying the whims of non-Native culture seekers who happen to be very powerful in the elite world. Well, the jig's up, Onondaga people are now educating themselves on their Constitution, The Great Law of Peace. They now know that the power lies within the people and it is the responsibility of each person to assert that power for the benefit of the future. Chiefs are supposed to be the Voice of the people, not dictators. "We the People" is a derivative of the Iroquois Constitution. This is what the Onondaga people are now saying and doing. Onondagas are now insisting that their Government representatives be Onondagas and no other. They must be properly selected by the consensus of the Clans. The Great Law of Peace incorporates the ways and means to maintain harmony amongst the people. ______________________________________________________ Onondaga People's Mission Statement We the Haudenosaunee from the Onondaga Territory write this Mission Statement for ll the people of the Six Nations Confederacy and others to understand why we have no choice to open these Smoke Shops for the people. We open these shops for the sole purpose for the Onondaga People and the generations yet to come. Each Onondaga will benefit from these businesses by ways of a job, profits, and community programs. With moneys set aside from each business, we will be building a Cultural Center, Recreation Center, Daycare, and have elderly and youth assistants programs, plus receive monthly profit sharing. We the Onondaga will be a premier example on how Haudenosaunee people can improve economically, strengthen and revitalize culturally in their territory. The Onondaga People invite the Nation Members to assist us with their input on how we can work together to better serve our community. Onondaga People ___________________________________________ We are going to implement the following revocation in order to bring the funds of this Nation back to all Onondaga people. These funds of our Nation are being misused and used only to enhance the string hold a couple council members have on us. Money is flowing into the Nation Treasury from all over, and where is the Onondaga People's share? We are in desperate need of programs that we have been promised to us for years but are never put in place. These promises keep us from wiggling out of our cage. We are not trying to control trade and commerce on our Nation which we know will be the cry over your heads. We are trying to bring the Onondaga People to share the money they are entitled to. After our payment to the committee we will no longer have a voice on what happens to the money. We sincerely believe the committee will justly provide the needs of our community. If this does not happen you will definitely be able to voice your opinion for justice in disbursement of the money. This is in no way intended to overthrow the Council of Chiefs or for any political advantage. We are only trying to give the Onondaga People what they are entitled to. We propose to set up a committee of Onondagas. There will be three signatures for each cheque. One committee member will receive the money and records for public notice. Another committee member will write the cheques, sign and have two additional committee members also sign. This will be recorded for public notice. No cheques will be signed prior to the dispensing of money. The bank statement will be mailed directly to another committee member to ensure that there are checks and balances. The other committee member will record all financial figures and provide a statement of income and disbursements. This statement will be included with your cheque to the Onondaga People on a monthly basis. We will give a certified cheque to the committee for the amount of the invoice from the cigarette wholesaler plus the $2.00 per carton, which is the going rate according to the compact. $1.00 will be disbursed to all Onondaga People and $1.00 from the proceeds will be placed in a separate account for separate purposes, plus another $1.00 will be added within 3 months after opening. The committee will total the Onondaga People's money and after each month, the Onondaga Indian Agent (Louella Derrick) will mail out checks to all enrolled Onondagas within 15 days after receiving the money. Benefit Programs: Death Benefit - to be given to each family to help with expenses House Fire - to benefit family at this time Handicapped - to renovate homes for more comfort in compliance with a submitted proposal (All invoices for such renovations will be approved by the committee, together with a timekeeper on each project) Education - grants in amounts according to the amount available (Hopefully the amount will rise to the point of being able to support paying a share of tuition to any Onondaga person going for a higher education at any school of their choice) Sports - to help defray expenses of tournaments, away games, and equipment in compliance with a submitted proposal Senior Citizens - to transport to various places, groceries, doctors, and prearranged tours, lunches, or other activities for their enjoyment Also Included: Water system for the Nation, housing, funding to start a daycare, meals delivered to the ill and shut-ins as needed. Office supplies to keep the records, salaries for the work done. Major projects for the benefit of all Onondaga People can be requested in writing to the committee which will review it with the persons submitting it. There is nothing our of reach of our People. Forms for the above benefits will be available to every Onondaga, there will be no discriminating allowed. Forms will be used only as a backup for the book keeping committee. -------------------------------------------------------------------------- Mohawk Nation Office - Kahnawake Branch Visit our new site! http://www.cyberglobe.net/users/mnation --------- "RE: Gover Waits for Chief Byrd to Comply" --------- Date: Wed, 19 Nov 1997 17:09:14 -0600 From: Summerfield/Marvin&Linda Subj: PRESS RELEASE Newsgroups: alt.native,soc.culture.native The following press release was received and posted courtesy of your only independent Cherokee newspaper, The CHEROKEE OBSERVER. Check out the Cherokee Observer web site for the very latest in the on-going Cherokee Constitutional Crisis. http://www.cherokeeobserver.org [For those who haven't been following the news...the "agreement" was signed in August...hope Gover won't get too tired waiting for Byrd to comply with what he signed] GOVER SAYS HE WILL WAIT FOR CHIEF TO COMPLY PRESS RELEASE NOVEMBER 19, 1997 - 2:00 pm MST SANTA FE, NEW MEXICO Cherokee Tribal Council members Paula Holder and Barbara Starr Scott, as well as Chief Byrd and numerous other Cherokee Tribal officials, are attending the 54th Annual National Congress of American Indians ("NCAI") Convention being held this week in Santa Fe, New Mexico. The Conference ends on Friday, November 21. Council Members Holder and Starr Scott had previously requested a meeting this week in Santa Fe with Kevin Gover, the newly-confirmed Assistant Secretary of Interior for Indian Affairs, in order to discuss the rumored eminent return of the law enforcement program to the Cherokee Nation by the BIA. Under orders of Ada Deer, Mr. Gover's predecessor, the BIA on April 18, 1997 took over the law enforcement program of the Cherokee Nation and disarmed the 15-member Cherokee Nation Marshal Service. Since that time, Chief Byrd has assembled a group of former security guards and former county law enforcement personnel, as well as five of the original Tribal Marshal Service to be his security force. The BIA remains the only police officers authorized to carry weapons in Indian Country. Yesterday, Mr. Gover agreed to the personal meeting which was held this morning shortly before noon and which lasted about 30 minutes. In attendance were Gover, Tribal Council members Holder, Starr Scott and Harley Terrell. The topic of the meeting was solely the Councilors' concern that the BIA was about to return the law enforcement program to the Cherokee Nation before compliance with the Babbitt Agreement had been achieved. The Councilors explained that the Cherokee Judicial Appeals Tribunal was not fully functioning due to the following: - Tribal district court is operating in the Chief's offices and refusing to obey the orders of the Judicial Appeals Tribunal - There has been a failure to return all of the Court's records and law library to the Cherokee Tribal Courthouse after their removal on June 20, 1997. - The Judicial branches' budget is being drained by the hiring of an additional district court clerk and staff as well as the purchase of additional office equipment for the district court, all of which previously was adequately provided by the Judicial Appeals Tribunal clerks, staff and equipment. In the meeting, the Tribal Councilors told Gover that, while some progress had been made toward compliance with the Babbitt Agreement, they believe much still needed to be done before the Cherokee Nation would be ready to receive the law enforcement program's re-delegation. In addition to the on-going division in the Judicial Branch, they explained that the Chief has still not restored all of the Marshals to jobs as police officers as he had agreed to do with Secretary Babbitt on August 25, 1997. Gover did not indicate that he was prepared to return the law enforcement program to the Cherokee Nation at this time and had confirmed that position last Friday with Ted Casual of New Mexico who is the head of the BIA police force. Mr. Gover indicated he intended to meet with Chief Byrd this evening and state the same position to him. Councilor Starr Scott asked Assistant Secretary Gover to host a meeting in Washington, D.C. with Chief Byrd and a representative group of Tribal Councilors. Mr. Gover indicated he would be pleased to have such a meeting and asked the Tribal Council members to write his office to request the meeting as soon as they were prepared for it. Tom LeClaire, Head of the Department of Justice's Tribal Justice Section, was approached after the Gover meeting and has also agreed to attend the upcoming meeting with Assistant Secretary Gover in Washington, D.C. Councilor Starr Scott stated, "I appreciate Assistant Secretary Gover's availability to meet with us today, his willingness to listen objectively to all sides of the issues and his decision to continue providing law enforcement to the Cherokee Nation until the Babbitt Agreement is complied with fully. I am confident that after this morning's meeting with the Tribal Councilors and this evening's meeting with Chief Byrd, Assistant Secretary Gover will be mindful of the numerous sensitive issues required to be accommodated in our continued progression toward a lawful resolution of this conflict." --------- "RE: Wyoming Bison Under the Gun" --------- Date: Wed, 19 Nov 1997 10:02:43 -0500 (EST) From: joedon@woptura.com (J.D.K. Chipps ) Subj: ACTION ALERT <><><><><><><>NASC NEWS<><><><><><><> WYOMING BISON UNDER THE GUN: LETTERS NEEDED TO OPPOSE BISON HUNTING IN WYOMING The State of Wyoming has recently amended its bison hunting regulations to increase bison slaughter opportunities for hunters in the state. Now, in addition to the controversial hunting of Yellowstone bison on the Shoshone National Forest, the new regulations permit the hunting of Grand Teton National Park (GTNP) bison who spend their winters primarily on the National Elk Refuge (NER) near Jackson, Wyoming. The U.S. Fish and Wildlife Service (FWS), which manages the NER, has proposed to allow, and will likely permit, the Wyoming Game and Fish Department (WGFD) to conduct bison hunts on the Refuge. Hunts will also be permitted on surrounding public lands, including U.S. Forest Service land, and private lands. While hunting should be prohibited on any wildlife refuge, in this case, the bison have been supplementally fed on the NER at taxpayer expense since the mid 1970s. In addition, these animals after years of protection on the Park and Refuge are completely acclimated to people and show little fear of a camera-toting tourist, much less a rifle-toting nimrod. The idea of killing bison who have little fear of humans and who eat breakfast served up by the federal government is unsporting, unethical, illegal, a waste of taxpayer dollars, and WRONG! The proposed hunt is part of a management package recently approved by the FWS, GTNP, and the WGFD. The plan calls for the bison herd to be maintained at an arbitrary size between 350-400 animals to reduce the chance of bison transmitting brucellosis to domestic cattle. Ten to 30 bison may be slaughtered as early as December unless we act now. PLEASE IMMEDIATELY VOICE YOUR OUTRAGE OVER WYOMING'S OPEN SEASON ON AMERICA'S BISON BY WRITING AND CALLING THE INDIVIDUALS LISTED BELOW. Mr. John Baughman Wyoming Game & Fish Department 5400 Bishop Blvd. Cheyenne, WY 82006 (307) 777-4501 Mr. Barry Reiswig National Elk Refuge 675 E. Broadway/P.O. Box C Jackson, WY 83001 (307) 733-9212 Ms. Jamie Clark, Director U.S. Fish and Wildlife Service 1849 C Street, N.W. Washington, D.C. 20240 (202) 208-4717 Mike Dombeck, Chief U.S. Forest Service P.O. Box 96090 Washington, D.C. 20090-0690 (202) 205-0957 Tell them that: * All bison should be protected, not hunted. * There is no scientific justification for maintaining the bison herd between 350-400 animals. According to geneticists this population size will retain not retain all of the herd's genetic variability. * There has never been a confirmed case of bison transmitting brucellosis to cattle under natural conditions. * Hunting National Park bison is like hunting parked cars. It is unethical , unsporting, unnecessary, and in violation of Refuge hunting rules which require refuge hunts to promote hunting values and hunter ethics such as fair chase and sportsmanship. * If they must control bison population size, immunocontraception is a feasible and humane alternative to hunting. * They are entrusted with protecting our bison. We expect them to do so. Thank you for responding to this alert and for sharing it with your family, friends, and members. For more information please contact: The Fund for Animals Rocky Mountain Office Jackson, Wyoming (307) 859-8840 or . --------- "RE: Buffalo Nations Update" --------- Date: Mon, 24 Nov 1997 09:31:35 -0500 From: Buffalo Nations Subj: buffalo nations update UUCP email Greetings from West Yellowstone, For the last two weeks Buffalo Nations volunteers have patrolled the Park boundaries for buffalo. We have 10 very enthusiastic and energetic activists from around the U.S. who are out with the buffalo everyday from sunrise to sunset. So far, Department of Livestock (DOL) has made only one appearance. Before they stepped out of their trucks, two Buffalo Nations shepherds were asking them who they where and what they were doing there. Needless to say, very little was debated and after some quick photos of our buffalo shepherds the DOL were back in their trucks and off. Local support is tremendous. We have a weekly column in the local newspaper "The Yellowstone News." We get encouraging phone calls everyday from locals that want to help in anyway they can. Our newest project is to place "Bison Safe Zone" signs in locals yards to let the DOL know they are not allowed on their land to kill buffalo. It also gives us areas toward which we can shepherd bison to safety. About eight big bull buffalo travel in and out of the Park daily. The snow is here and with it come more buffalo. The DOL could be here to kill buffalo any day and we will be here waiting. 10 is a great number but 50 is so much better! The more people we have here the safer the buffalo will be. Make your plans to come out and help save the last wild buffalo this winter. We have plenty of room and food and all that get the calling are welcome. The other thing we're lacking is money. We are all non-paid volunteers and every penny goes directly to saving buffalo. If you are not convinced yet, we are also a 501-C3 tax-exempt organization so your donation is a tax write-off. If you or your group want to give out fliers or show a video about this issue, please send us your mailing address and we'll get more information out to you. Buffalo Nations PO Box 957 West Yellowstone, MT 59758 406-646-0070 phone 406-646-0071 fax buffalo@wildrockies.org --------- "RE: Mascot Names" --------- Date: Sun, 23 Nov 1997 17:17:39 -0800 From: James BlueWolf Subj: mascot names(newspaper letter) UUCP email I am not a spokesman for anyone but my Warrior Society. At issue is racial stereotyping. There are no Cloverdale Afros, no Middletown Orientals. Indian is an accepted misnomer. There are Pomos, Crows, and Apaches- as diverse as English, Germans and Italians. Indians live in India! Most mascot names represent the animal kingdom- as 'savage warriors' we were considered part of that, somewhat below human. There are also Pirates, and Cowboys, and Patriots- all names evoking a Hollywood image. How much do people know of Native Americans that wasn't learned through Hollywood eyes? In 70's confrontations, law enforcement prepared to battle with its arch-enemies. Heavily armed, with guns slung low, they were all John Wayne in their minds. They took their direction from Hollywood and acted out childhood fantasies playing cowboys and indians. When we dared resist, unarmed crippled Elders and Grandmas were charged with assaulting 6'2 inch, 220lb Federal Officers! To recover from the debilitating cycle of dependencies, our youth need strong individual and tribal identities. We have not been assimilated- the mistake was leaving us together- we are still tribally oriented! In a Showlow laundromat, 1970, I sat with a Deneh friend talking to a Traditional Grandma and her 8 year grandson. A hippie couple entered wearing beads, feathers and leathers. The boy stared for a moment, then said in Apache, "look Grandma, real Indians!" In shock, we left. Hollywood counted coup on us! Isn't it ironic that a town, (Kelseyville), named after a man who brutalized local Original Peoples, should choose as the symbol of their educational mascot- (Indians)-the stereotypical name of the People who murdered him! It is embarrassing, even for a non-local Native American, to sit in the stands at a game, hear the woowoo's, watch the pretty blond girl in the plains indian dress parade up and down while the culture of today's Pomo's, (totally different from plains culture) is ignored or relegated to historical examination. How short the European American memory is when it comes to convenience in the present, or, as in respect for our solemn Treaty agreements, how insignificant Honor becomes- when compared to dollars! --------- "RE: Huron Valley Board of Education" --------- Date: Fri, 21 Nov 1997 11:51:55 EST From: davids_c@ucen.flint.umich.edu Subj: Jill Cadreau ------- Forwarded Message Follows ------- From: Self I am writing to tell all of the people who e-mailed messages of support for Jill Cadreau - of the events of last night's meeting at the Huron Valley Board of Education. And - to personally thank you for all of your good words. Your messages were inspirational, emotional, thought- provoking, and sometimes heartbreaking. We put all of the e-mail messages in alphabetical order, made ten copies of this document, three-hole punched them, put them in colorful binders, put the "My Skin Is Not Red" cartoon on the front, added a few more documents, and Jill presented a package of info to each member of the Huron Valley Board of Education. We are so proud of this young warrior and of her sister Judy who is fighting her own war against a serious illness. The courage of these two young women is quite remarkable. So - without further delay - here is your report. Last night (Thursday) in Milford, Michigan, eighteen year old Ojibway, Jill Cadreau, saw the true process of the United States Constitutional democratic process in full action - at its ugliest. Since August (1997) Jill has been working with Dr. Beverly Smith (University of Michigan-Flint) and others to educate the Huron Valley Board of Education and the Milford High School faculty, staff, and student body as to why the use of Native American Indian names and images is a racist tradition. The issue gathered momentum once the 1997-1998 school year began, and soon Jill and her supporters found themselves dealing with people who refused to be educated and enlightened. In 1947 Milford High School changed its mascot designation from the Trojans to the Redskins. In 1947 a parent group at Milford High School became concerned that their children were being designated by a birth control contraceptive. They chose the word Redskins because they wanted something that portrayed the noble, brave, warrior-like people. In her presentation to the Huron Valley Board of Education, Dr. Beverly Smith pointed out to the board and the audience that if the school could change the mascot and name based on a moral matter fifty years ago that they certainly could do so again. Precise logic and intellect that went right over their heads. As in all these cases, it was, and has been, a group of Anglo-European people who have chosen to misrepresent themselves as Native American Indians and to bastardize the traditions of the American Indian peoples. In the case of the Redskins - these people are proudly identifying themselves with a gross and shameful part of their own history. Jill and other Native American Indian students at Milford High School have had to endure ethnic intimidation, verbal, and physical abuse because of their ethnic background. This is not surprising considering that Milford is located in a geographic area of Michigan which has long been identified as a stronghold of the Ku Klux Klan. The evening began at Dr. Smith's home in Milford, Michigan. Jill and her supporters gathered for a buffet-styled dinner. New friendships were born. It was a good way to start the evening. The group of approximately forty people caravaned to Milford High School where they met up with other supporters. Milford High School is an architectural delight. Windows everywhere create the feeling of an uninterrupted meeting of the outdoors and indoors. The hallways are wide - sometimes almost seeming like rooms themselves. The school store "The Wampum Exchange" sells a variety of "Redskins" items. The student newspaper, "The Smoke Signal" is also sold in the store. The trophy case displays years of athletic accomplishments. Milford is a wealthy community seeped in the tradition of being privileged because of their skin color. The message is all too clear: "white is right", and the unsung message is "if you ain't white - you ain't right." Jill has stood up many times at school functions. She has met with her principal, Bruce Gilbert, and others on a one-to-one basis. Her whole process has been devoted to educating and never has she or anyone else been confrontational. The dignity of this young woman is not unusual among Native American Indian youth, but the adults from the school and school board constantly remarked on this aspect of Jill's personality. Probably because they seldom experience this respect and courage among their own youth. When the Native American Indian people arrived at the school they were greeted by a practice-session from the cheerleaders (wearing casual clothing - not their uniforms) doing a clever little cheer and as we walked by them, their voices rose with the chant "go skins." They were so cute it was hard to resist the urge to go and pinch their little perky peppy rosy cheeks. The meeting began at 7:30 p.m. I will go straight to the details of this issue and will not bore you with the details of the rest of the meeting except to say that this school district has lots of money because three budget items were discussed and we were impressed with the financial well-being of this district. Jill stood at the microphone and gave an eloquent speech which included quotes from several of your e-mail messages. She never faltered. Her voice was calm and steady. Her presentation was filled with historical fact and logic. Then the principal and the retired director of the Native American Indian Education program spoke. I taped these speeches and am going to transcribe them over the weekend and upcoming holiday. Suffice to say that the retired director (an Anglo-European) gave a very paternalistic overview and suggested changing the name to Warrior. The principal talked about how this process has educated the students and renewed their pride in their school. He recommended keeping the name so as not to upset the traditions. The public forum began. Thirty people had signed the proper "white form" to speak. Someone on the Board actually said, "if you want to speak you have to fill out this "white form", and someone in the back said "isn't that always the way though." This made us laugh as did many things. It was a "them against us" process. The moderator would call our names and we would go to the microphone and speak. Each person was allowed three minutes. The Native American Indian people spoke about the history of the name Redskin, the horrible consequences of the European invasion, the continuation of racist policy today, and the comparison of the gross cartoonish caricatures of Jews (by the Nazi's) and of blacks (minstrelsy performances). A few Native American Indian graduates of Milford spoke about the humiliation of having to attend a school seeped in racist tradition and several white people spoke about their embarrassment at having to send their children to such a racist school. Jill has been successful in educating people because several people throughout the past three months have changed their minds about this matter and they had the courage to stand up last night and speak from their hearts. Although the Native American Indians had the support of white people it is interesting to note that the pro-Redskin people had no Native American Indian support. There were no black people, latino people or asian people at this meeting. The public forum lasted approximately two hours. The pro-Redskin people (all white) did not listen for one moment to the words of the Indian people. One student called us "redskins" three times in his little presentation. One student walked to the microphone putting on her varsity jacket (all are decorated with the word redskins) to make her point. One student said that if "you people are allowed to get away with this I will be a redskin without a name." Many students identified themselves as "proud redskins" honoring the spirit of the American Indians. Several of the adults who spoke talked having to "cave in to political correctness." Two students were concerned that if the name would be changed that it would be a few years and someone else would want it changed - "how often do we have to do this to satisfy some overly sensitive minority." Several objected to being called racists, bigots, and Nazis - which not one American Indian ever said. One parent came dressed in all of his Washington Redskin clothing and discussed the "dismantling of our traditions by a small minority." One parent got up and gave an emotionally wrenching talk about his "deep love and regard for Native American Indian people and the necessity of keeping their names and traditions alive in our eyes." Many addressed the importance of maintaining majority rule regardless of the minority wishes, needs, and concerns. Several even apologized for the shameful actions of their ancestors and one girl had tears in her voice as she apologized but she quickly recovered to say "I am sick and tired of having to pay for what my ancestors did." One student said that it would help if all of the students were required to read "Bury My Heart At Wounded Knee" because that is the best education about Indian issues. Another student suggested putting up a display about Indians and another suggested the creation of an multicultural curriculum. One parent spoke about the erasure of ethnic backgrounds - "we are all native americans" - you are americans, we are all americans - can't we just get along." This went along with a general feeling that we need to "be beyond identifying ourselves as anything but Americans." Some of the speakers said "I'll bet if I go back far enough I could find some Indian blood in my family." Some of the students were so ill-prepared to rationally and logically defend their use of the word "redskin" that it was painful to listen to them. One student wanted to know where we were fifty years ago when the name "redskin" was chosen. One wanted to know why we were making a "big deal out of something" that happened fifty years ago. One student even questioned where we were two weeks ago when the Board met. There were moments when we felt terribly sorry for them - to live in their safe and white world where they wrap themselves in the privilege of whiteness for comfort against the realities that face Native American Indian people on a daily basis. Their ignorance was relentless. Their sad lack of historical knowledge was pathetic. Some of them were angry and hostile and quite a few were contentious. Some quoted dictionary definitions of "redskin" as being an identifying word for American Indians, but they failed to say that the dictionaries all state: derogatory word used to describe American Indians. Around ten the Board called for a vote on the issue. This was surprising because we had been told that they would consider the matter in closed-door sessions and would make a determination in a week or so. This is when the democratic process became the typical joke that it is for Native American Indian peoples. One of the board members, a lawyer, read a thoroughly prepared statement to keep the name "redskin." His statement was full of the usual nonsense about "pride, honor, tradition, and respect." No where in his statement did he discuss the concerns of the Native American Indian people or the abject racism that exists in the uses of these names and images. As soon as he read his statement the board voted unanimously to support it. It was obvious that the Huron Valley Board of Education had been meeting about this matter and had the entire evening planned to create a semblance of the democratic process. We now know why so many of the Board members sat at the table with heartfelt disinterest and disregard for the people who spoke about this issue. They were bored at having to listen to us. They missed their Thursday evening presentation of Seinfeld. The evening was a sham. We could have brought in two million American Indians to speak and the outcome would have been the same. We could have brought in the most renowned American Indian leaders (eg: Vernon Bellecourt, Wilma Mankiller) and the outcome would have been the same. We could have brought in Bernard Boucher, the Chief of the Sault Ste. Marie Chippewa Tribe and the outcome would have been the same. We could have brought in Amnesty International and the American Civil Liberties Union and the result would have been the same. We could have brought in the Michigan Civil Rights Commission and the results would have been the same. We could have brought in the Reverend Jesse Jackson, Senator Ben Nighthorse Campbell and Billy Graham and the results would have been the same. The Huron Valley Board of Education, the principal of Milford High School, and many of the students and parents who spoke were in collusion. The package of materials presented to each board member were nowhere to be seen. There was never any intent on their part to read the materials for consideration. There was never any intent to show a good heart or to allow themselves to change their minds or to become educated about this issue. Their ignorance and insensitivity is their proud tradition and has created a bastion of racism in Milford, Michigan. That is the tradition that was upheld last night in a small town in southeastern Michigan. Their ears and hearts are closed to others who are not like them. Jill, Dr. Smith, and their supporters took the outcome in stunned silence - for a few moments. Then we got up and began to greet each other with hugs and words of "Plan B." We left the building disappointed but in good cheer because we began to repeat some of the funnier statements and several of us tried to put "I'll be a redskin student without a name" to the 1960's hit "I've been to the desert on a horse with no name." This is, however, not a funny or amusing matter. We are always being told that we should find a more serious matter to address. We believe that racism is a serious matter and as long as our educational institutions refuse to rid themselves of their idiotic, childish, and racist names and mascots - then we will continue this matter. We are going to spend the next two weeks resting and relaxing. We are going to regroup and move to Plan B. We will be in touch. Catherine R. Davids Interim Program Coordinator Office of Educational Opportunity Initiatives University of Michigan-Flint Flint, Michigan 48502-2186 (810) 762-3328 --------- "RE: Mascot Issue" --------- Date: Sat, 22 Nov 1997 13:57:59 -0500 (EST) From: DamianW@aol.com Subj: Re: Jill Cadreau UUCP email <educational institutions refuse to rid themselves of their idiotic, >childish, and racist names and mascots - then we will continue this >matter. > The man in the Washington Redskin outfit said "our traditions are being torn apart by a minority?" Well, our traditions are being caricatured and distorted by the majority, beginning with this man. Maybe a rally to enlighten the white kids how insulting this is... propose changing the mascot to "white-bread pilgrims," and let us honor them. Everyone can walk around with a slice of bread on their jacket, and claim to be a "white- skin," they can call the shop "The Tacky Tourist Trap," they can honor their own ancestors from Europe by calling themselves what we called them, "wasichu." WA-SI-CHU! Nice rally cry at the football game? We can ask students to wear white sheets with eyeholes at school functions. We can honor their leaders, Hitler, Andrew Jackson, General Custer. Does this give them pride in their "whiteness?" Let's then ask if they think we are honoring their culture by keeping it in the public eye. Leave our culture to us! By holding on to the ignorance that "redskin" actually honors us, it is like saying white people would take pride in my new mascot. We don't need to perpetuate stereotypes. If pride is taken in the "redskin" mascot by many students, so many that they don't want to change it, it is only right that they allow native students to re- structure the "Indian" theme to correctly reflect native culture. How about a new broken treaty to start every school day? How about dedicating the school library to preserving native culture? How about dedicating a page in the school paper to actual native issues regarding sovereignty, natural resources, and wildlife? Is this not logical? But, the people were are fighting are not basing their arguments on logic. The facade of "honoring native americans" and "keeping their image alive" is really saying "disrespecting and disgracing your people" and "keeping our perpetuated image of you alive." If you want to honor native americans, try getting your country to acknowledge the hundreds of treaties signed and broken by your leaders. To the little girl who is tired of "paying for the crimes of my ancestors," too bad. It is exactly issues like mascots that are happening to YOU, not your ancestors, and if you want redemption, changing the mascot would be a nice gesture. Good with "Plan B," whatever that is. Viva Jill Cadreau! Damian Willson --------- "RE: Break the Blockade of Silence" --------- Date: Fri, 21 Nov 1997 16:02:29 -0800 (PST) From: ncdm Subj: Zapatistas-"BREAK THE BLOCKADE OF SILENCE CAMPAIGN" UUCP email "BREAK THE BLOCKADE OF SILENCE CAMPAIGN" Nov. 20,1997- January 1st 1998 POLITICAL RATIONALE: CONTEXT Having refused to sign the first set of agreements which resulted from the San Andres dialogue, and unable to manipulate the Zapatistas into accepting terms which do little to change the conditions that caused the war in the first place, the Mexican federal government has been implementing a dirty war while calling it a process of "pacification". The dirty war being waged upon the Zapatistas includes an information blockade, a military blockade, and a misinformation campaign designed to portray the reason for the conflict as internal divisions, or religious differences. The purpose of this dirty war is to terrorize, divide, confuse, and exhaust the social bases of the EZLN in an effort to force them to the negotiating table on the government's terms. This dirty war has extended itself to all places where indigenous people may reside and victimizes anyone and everyone who expresses popular dissent. It includes: - Ambushes, assassinations, kidnappings, disappearances, rapes, intimidation, harassment, persecution and threats used against Zapatista sympathizers and supporters. - Evictions, thefts, vandalism and destruction of homes, fields, and work implements. These anti-Zapatista forces are both armed and unarmed, in the form of paramilitary forces and sectors of civil society being bribed, infiltrated and manipulated by government forces. B. The goal of the Zapatistas is not a cosmetic change in their conditions, nor the achievement of their own personal betterment. The goal of the Zapatistas is a new Mexico, inclusive of all peoples, specifically the indigenous, free from foreign intervention, ruled by its people. Given the history of Latin American revolutionary struggle, this goal cannot be constructed through armed struggle alone. A long, inclusive, and diverse political struggle is necessary to give space to large sectors of Mexican society in order that it build the political will to transform Mexico. For this reason the Zapatistas have: - Negotiated a consensus and genuine new Constitutional relationship with the federal government about Indigenous Rights and Culture through the San Andres dialogue. The government has refused to fulfill this first agreement. - Repeatedly summoned and organized national and international peaceful activities designed to discover and build bridges to peoples of other nations and sectors affected by the same consequences of globalization; the negation, displacement and destruction of communities, cultures, and human relationships. - Constructed an open, viable, and peaceful form of self-governance and self-development through the establishment of five "Aguascalientes", where the construction of new human and political relationships can occur in partnership with the communities, with other sectors of Mexico, with other sectors of the international community. In order to achieve this goal, the Zapatistas have repeatedly exposed their leadership and their communities to espionage and infiltration by the forces against them. Their most recent activities- the attendance of delegates to an international encounter in Spain, the presence of 1,111 delegates in Mexico City and another two in Italy, the mobilization of nearly 3,000 Zapatistas to defend and protect displaced communities near the Guatemalan border- have proved time and again that no military blockade can contain their peaceful efforts which grow ever stronger and far reaching. The Mexican government, weakened by its own internal divisions, strangled by the demands of its foreign entanglements and pacts with demagogic and brutal landowners, is unable to offer any genuine remedy for the causes of the conflict. It prepares as the only alternative left, a military action which will justify, first, the annihilation of the military leadership of the EZLN because of their "intransigence" and "manipulation" of the communities, and, second, the dismemberment of the communities themselves in order to erase the possibility of continued rebellion. The Zapatista Support Movement in the United States For the people of the United States the Zapatistas offer: -a voice for the many who are faceless and in danger of being erased/annihilated themselves. -the expression of a need for a "new" politics, a practice of accountability to a community with a set of unifying principles, norms and methods. -the possibility of a new relationship between Mexico and the United States which is not based on exploitation. For the past three years the support movement has responded on a spontaneous basis in an expression principally of "solidarity". Because of the conditions created by the dirty war it is time to begin a new approach which will break the information and the military blockade in order to contribute to the creation of a space for a political solution and allow the Zapatistas to travel freely and as necessary to all parts of Mexico and the world. The proposal is to launch a "Break the Blockade of Silence Campaign" on Thursday, November 20th. We ask for your commitment to the following 4 major components of this campaign: 1. A National Plebiscite or Ballot on the Right to live in Peace. We want our will for peace to be expressed as clearly as the Zapatistas have expressed it, and are seeking to enlist the help of 1,111 volunteers each of whom will commit him/herself to secure 100 ballots from their local communities. The Ballot is included below and the campaign begins on November 20th. On December 10th, the anniversary of the U.N. Declaration on Human Rights we will announce the procurement of the 1,111 volunteers and their progress. On January 1st there will be a tally of all ballots and a decision on whether the balloting will be continued. 2. A Sojourn of Resistance will begin on December 10th. Those of you who are able are asked to set up mobile "Centers of Resistance" which will reach out to the general public in the neighborhoods, schools, places of worship, et cetera which are accessible to you. These "Centers of Resistance" will be providing what has been denied to all of us by the mass media; information. The Sojourn will continue until January 1st. 3. We call upon all who can to organize and sponsor a fundraising event in support of the communities in resistance during the critical holiday period when the conditions are the harshest. 4. We call upon all who are able to participate in a Festival of Resistance to take place in Los Angeles, California. The dates are tentatively scheduled from December 31st through January 1st. The festival will be anchored around denouncing the extensive list of human rights violations in Mexico and will include art, music, and any other expressions of cultural resistance. The festival agenda will be released as information becomes available. Please inform us of your interest and your ability to participate in the four activities or your ideas for mixing and matching other ideas. We believe that our best response to the crisis which exists in Mexico is to organize and mobilize and hold governments accountable to the popular will they are said to represent. Exercise your popular will through action. The "Break the Blockade of Silence" Campaign is only the first step in building momentum Information on the human rights issue will be made available to you as soon as possible, as well as updated information on all activities and events across the country as they develop. Thank you for your kind attention. :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: WANTED 1,111 VOLUNTEERS TO SUPPORT THE ZAPATISTAS SIGN UP NOW TO HELP BREAK THE BLOCKADE OF SILENCE COLLECT 100 POPULAR BALLOTS FOR THE RIGHT TO LIVE IN PEACE The National Commission for Democracy in Mexico is launching a Popular Ballot for the Right to Live in Peace and we are seeking 1,111 volunteers willing to collect 100 ballots each by January 1, 1998. The ballot is 6 public opinion questions regarding conditions in Mexico and US-Mexico relations, and is intended to serve as an expression of our will for peace in Chiapas and Mexico. The search for volunteers and the collection of ballots begins Thursday, November 20th, Mexican Revolution Day. A public announcement of the volunteers and their progress will be made on December 10th, the anniversary of the U. N. Declaration on Human Rights, and on January 1st the tally of the ballots will be announced as well as a decision on whether the balloting will be continued. Serving as one of the 1,111 volunteers is a statement of support for the struggle for peace, democracy, liberty and justice of the 1,111 Zapatista communities in Chiapas. To register as a volunteer, please send your name and a means of communicating with you by phone, fax, electronic or postal mail to: NCDM 2001 Montana, Suite B El Paso, Texas 79902 phone/fax: 915-532-8382 email: moonlight@igc.apc.org. You can also register as a volunteer or submit a ballot through our web page (http://www.igc.apc.org/ncdm). As a registered volunteer, you also will receive a pin identifying you as one of the 1,111 volunteers. Please join us in breaking the information and military blockade being imposed on the Zapatistas. Register today! :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: POPULAR BALLOT ON THE RIGHT TO LIVE IN PEACE Mexico is the second largest trading partner of the United States, a vital pillar of the North American economy. Its recent instability is a source of great alarm given the recent attempts on a mediator in an important peace process, Catholic Bishop Samuel Ruiz. Days later Bishop Ruiz's sister was also attacked and almost killed. These attacks demonstrate that the militarization of Mexico has enabled an escalating level of continuous violations of human rights. Bishop Ruiz and his family are only among the most recent of victims of one of the most terrible human rights records in the world. We wish to express our concern to the governments of the United States and Mexico and demand the prompt attention and resolution of all human rights violations as well as a peaceful solution to the conflict between indigenous Zapatista communities and the Mexican federal government. Now is the time for an expression of popular opinion so that appropriate attention can be given to the significance of human rights in the relationship between the United States and Mexico. e ask you to please answer the following questions. The results will be tallied and sent to both governments after January 1st of 1998. Thank you for your act of conscience. 1. Are you alarmed or concerned about the human rights record of Mexico? Yes__ No___ I don't know___ 2. Are you confident that Mexican authorities will resolve these human rights problems on their own, without international pressure? Yes___ No___ I don't know__ 3. Are you in agreement with the militarization of Mexico as a response to the movement for human rights and economic hope? Yes____ No____ I don't know____ 4. Should the U.S. give or sell arms, military equipment or training to Mexico? Yes____ No____ I don't know____ 5. Are you willing to participate in a boycott against Mexican tourism and/or specific products that would end when clear signals are evident that the human rights situation has improved? Yes___ No___ I don't know___ 6. Do you want the Zapatistas to come to the United States to speak of the conditions of the indigenous communities in Chiapas? Yes___ No___ I don't know__ Optional: NAME____________________________________ ADDRESS_________________________________ CITY,STATE, ZIP CODE_____________________ DATE_____________________________________ SOCIAL SECTOR___________________________ --------- "RE: Clinton Vetoes Funds for Telescope" --------- Date: Mon, 24 Nov 1997 09:33:23 -0700 From: Jim Coefield Subj: Clinton vetoes NASA funds for the Mt. Graham telescope UUCP email THANKS TO CLINTON NEEDED On November 1st, 1997, President Clinton vetoed $10,000,000 in NASA funds headed for the LBT Mt. Graham telescope. The San Carlos Apache people are asking that you send the president a word of thanks. Please pass this around to people not on this list. It is extremely timely that we thank Clinton now. He will get enough guff from the bad guys in the next few days. What follows is a thank you sample letter to Clinton and Katie McGinty. I was edited by the San Carlos Apache people. Please encourage others to write Clinton. Thanks, Elsie Herten ================= Pres. William Clinton The White House, 1600 Pennsylvania Ave. Washington DC. 20500 tel. 202-456-1111 fax 202-456-2461 email: president@whitehouse.gov If you have time please also thank: Kathleen A. McGinty, Chair Council on Environmental Quality Executive Office of the President Washington D.C. 20503 tel 202-456-6224 fax 202-454-2710 Reasons to thank Clinton and McGinty: On July 16, 1996 President Clinton in a letter to the Congressional leadership (Sen. Byrd et. al.) expressed his views clearly on Congress' Mt. Graham riders: "The Administration strongly urges the repeal of two riders passed earlier in this Congress that have ill-served the American people and their environment. First, the "timber rider..." Second, the Mt. Graham rider passed in the FY 1996 Omnibus Appropriations Act should be repealed. Mt. Graham is the sole remaining habitat for the Mt. Graham red squirrel, a highly endangered species. It is also a site of importance to Native Americans. The rider's exemption of the application of the Endangered Species Act and other environmental laws has never been justified." Please also ask Pres. Clinton to revoke the U.S. Forest Service "Special Use Permit" authorizing the project. A provision in that permit says if the project is contrary to the public interest, it may be revoked. _______________________________________________ Here is a sample letter that should go to both McGinty and Clinton: (see addresses above) Dear President Clinton, I deeply appreciate your vetoing of NASA funding for Mt. Graham. The Hawaiian Keck telescope is far superior scientifically and a more cost-effective use of United States' tax dollars. The controversial and notorious Mt. Graham instrument is many years from completion and these funds would be premature. The Keck telescopes are already completed and in place on Mauna Kea, and hence tax dollars would be more wisely invested there. Thank you for avoiding tax dollars for a project which has failed to comply with U.S. environmental law including the Endangered Species Act and Native American cultural and religious protection laws. Reasons why you made a very wise choice, President Clinton include: 1. The University of Arizona selected a telescope site their own studies said had unacceptable optical visibility. Repairing this mistake is impossible. Millions will be wasted attempting to rectify it. 2. First attempted exemption from U.S. environmental and Native American religious protection laws. 3. Project found to be in violation of the National Historic Preservation Act for harming Apache culture and religion. 4. Mt. Graham's cloudy, wet weather greatly increases viewing costs per clear night. 5. The telescope uses glass which expands and contracts with temperature causing poor focus. 6. The world's dirtiest observatory: wind borne forest debris littering the optics. 7. A respected Arizona astronomer summed up this waste: "It's got nothing to do with science, technology and truth or the best use of taxpayers money." 8. Uses last place mirror technology: 300% cost overruns, casting, legal and fiscal delays. 9. Keck 1 and 2 telescopes are 10 meters each. LBT is only 8.4 meters on each mirror. 10. LBT's mirrors will not be completed for at least 10 years, if ever. 11. Studies for the National Optical Astronomy Observatories found 38 better continental sites in U.S. than Mt. Graham and that Hawaii was clearly superior. Lastly, President Clinton, please revoke the U.S. Forest Service "Special Use Permit" authorizing the Mt. Graham observatory. A provision in that permit says if the project is contrary to the public interest, it may be revoked. Sincerely, (your name & address) --------- "RE: Washita" --------- Date: Sun, 23 Nov 1997 03:46:13 -0500 (EST) From: NASCSwan@aol.com Subj: Washita <><><><><><><>NASC NEWS<><><><><><><> Tulsa World Online Menu What's in a Name? By Randy Krehbiel World Staff Writer 11/22/97 Sarah Craighead, first superintendent of the Washita Battlefield National Historic Site, says it is important to tell an honest story when discussing the U.S. Army's massacre of Cheyenne Indians in what today is Roger Mills County. A Lot, Say Those Who Call Custer's Great Battle a Massacre Editor's Note:To mark the 90th anniversary of Oklahoma statehood, Tulsa World staff writer Randy Krehbiel and staff photographer Stephen Pingry are traveling across the state on Oklahoma 33, talking to the people of small-town Oklahoma about the past and the future. Today they conclude their travels with a look at Cheyenne. CHEYENNE -- Out here on the western edge of the state, where the earth meets the sky and the wind whispers through the short grass like the voices of the dead, Oklahoma is coming to grips with a past it tried to forget. One hundred twenty-nine years ago come Thanksgiving Day, Lt. Col. George A. Custer ordered units of the U.S. 7th Cavalry to attack a sleeping Cheyenne Indian village camped along the Washita River. The Indians had no more chance than did the American sailors at Pearl Harbor. Custer's victory won the praise of his superiors and a reputation as the Army's most effective Indian fighter. It also set the course for Custer's own demise eight years later at the Little Bighorn River in Montana. To Indians in general and the Cheyenne in particular, the Washita was one treachery out of many. The village's leader, Black Kettle, was an outspoken advocate for peace. His people were where they were supposed to be, on the reservation agreed to a year before at Medicine Lodge, Kan. As far as anyone knows, none had done anything wrong. For 129 years, the place where the Army says it fought a battle and the Cheyenne say they were massacred has been all but ignored. The only memorial is a small museum in the town of Cheyenne and two stone markers on a hillside west of it overlooking the encampment site. A few thousand visitors come by each year. Last summer, however, Congress approved legislation to create the 326- acre Washita Battlefield National Historic Site. The designation has rekindled discussion not only of Custer's attack but how it should be portrayed by the National Park Service. Even the name is a source of controversy. "It should not be called a battle site," Archie Hoffman of the Cheyenne- Arapaho tribal government said. "It should be called a massacre site." The Park Service does not have such a designation, but if it did, Oklahoma would have plenty of candidates. The Washita was the site of by no means the only or even the most grievous assault on peaceful Indians. In 1855, Maj. Earl Van Dorn attacked a Comanche camp that had come to Fort Arbuckle in south central Oklahoma for peace talks. Fifty-eight Indians were killed. Six years later, at the outset of the Civil War, Texas Confederates and their Indian allies chased down a band trying to reach Kansas and decimated it in a series of running battles that left survivors wandering naked in the December snow. Oklahoma, in fact, was born of the dispossession of Indians with little regard for the consequences. Cherokees by the thousands died of disease, hunger and exposure on the Trail of Tears, but demographers say at least as many died after they arrived, apparently of broken hearts. Chief Joseph's Nez Perce, forced from their mountain homes in the Northwest and hauled in cattle cars to the sun-baked prairie near Tonkawa, simply stopped living. By the turn of the 20th century an American Indian population that was once at least two million in the contiguous United States and perhaps as much as seven times that was no more than 300,000. There had been many Washitas. White America seemed hardly to have noticed. State Rep. Randy Beutler, a former history teacher who became instrumental in obtaining National Park Service status for the Washita site, remembers hearing about it as a boy near Elk City. "My father used to say, `We'll take you up to Cheyenne so you can see where Custer made his last stand.' I'd think, `Last stand? Wait a minute. Something's not right.' " A dime novelist would've invented George Armstrong Custer had he not been born. Handsome, fearless and possessed of boundless energy, Custer dashed across history's stage waving a saber and wearing outlandish costumes. He was the epitome of the 19th century American male. He was also ambitious, arrogant and reckless with human life, including his own. "Custer's Luck" became a standard Army phrase because of Custer's talent for getting into and out of trouble. He was court-martialed during his final year at West Point and might have been ruined had it not been for the outbreak of the Civil War. Instead, within a year he was on the staff of the Union Army's top general, George McClellan. When McClellan was discredited, Custer not only survived but became a general himself. He was 23. After the war, Custer was reduced to captain (later lieutenant colonel) and shipped to the Southern Plains to fight Indians. He got himself court- martialed again, this time for mistreating his men and endangering them by going absent without leave to visit his wife. Custer was suspended for a year, but his mentor, Gen. Phil Sheridan, got him reinstated early. Sheridan and the new commanding general of the Army, William Tecumseh Sherman, wanted to apply the same tactics they'd used against the South in the Civil War to Indian resistance on the Plains. Just as the Union Army had marched from Atlanta to the sea, so Sheridan and Sherman intended to lay waste to Indian country. The Southern Cheyenne were to be the first target. The Southern Cheyenne had agreed the previous year to a reservation in what is now western Oklahoma. A few were still raiding into Kansas, however, and Custer was to put a stop to that. After establishing a base camp at what is now Fort Supply, he drove south through deep snow in pursuit of a raiding party. On the evening of Nov. 26, scouts reported a Cheyenne village just beyond a line of bluffs, camped along the Washita River. Custer ordered an attack at dawn. The village was Black Kettle's. A famed warrior in his younger days, Black Kettle had concluded that war against the white man was suicidal. He had learned that peace could be, too. Black Kettle had been to Fort Sill the week before to seek assurance that his people would be left alone. He admitted to the commanding officer that he could not always control his young men. Whether the young men Custer sought were with Black Kettle is not known. Probably they were not. It is very much a question whether Custer cared about so fine a detail. He had found Indians, and he intended to attack them. At dawn he did. Swooping down from the red bluffs north of the river, he caught the village completely by surprise. Women and children fled through the icy morning, while men scrambled for weapons. The fight, such as it was, didn't last long. Custer put Cheyenne casualties at 103 warriors killed, including Black Kettle, and 53 women and children captured. The Cheyenne say they lost 38 people, most of them women and children. Custer ordered the lodges, clothing and food burned and 900 horses and mules shot. The only cavalryman killed at the scene was an officer who was shot in the back while riding alongside Custer at the front of the attack. Suddenly, Cheyenne and Arapaho warriors came pouring over and around a bend in the river to the east. Custer, with his usual reckless disregard for safety, had not sent out reconnaissance and was taken completely by surprise. A detachment of 17 men who had gone off down the Washita on their own were never seen again. Custer retreated hastily without searching for them, his reputation as a great Indian fighter made.By the next year, the Southern Cheyenne were ready to surrender. According to the tribe, an old holy man attending the peace conference tapped his pipe against Custer's boot and told him that if he ever killed another Cheyenne, he would be rubbed out with all of his men. That was seven years before the Little Bighorn. Sarah Craighead knows she has a tough job. As the first superintendent of the Washita National Historic Site, she not only is responsible for making the new park operational but for doing it in a way that satisfies conflicting viewpoints. Like Archie Hoffman, many Cheyenne are adamant that the word "battle" not be included in the park's name. At the very least, they want its use minimized. Most of all, they want the event portrayed as an unwarranted attack on peaceful people. "As part the enabling legislation, the Cheyenne and Arapaho people are included in the planning of the park," Craighead said. "But it's not just a matter of `have to.' It's the right thing to do, and I'm looking forward to working with them. It's important to tell a balanced story." "It should not only tell the story of the battle," Beutler said. "It should preserve the culture of the Southern Plains." "The truth is going to have to be told if it is going to be a national park," Hoffman said. Bob Duke, the Black Kettle Museum's site attendant and a lifelong resident of the region, said there is no real opposition to the park. There is, he said, skepticism. "Some people just don't believe there will be that many people interested in it," he said. --------- "RE: Thomas Mails" --------- Date: Wed, 19 Nov 1997 16:26:22 -0800 (PST) From: "William M. Havens" Subj: Thomas Mails Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) To whom it may concern: "The American Indian Law review has a question: Has anyone heard of ........ Thomas Mails? We have several cites in one of our law review articles....." Oh, Boy! Have I heard of Thomas Mails?!?! My advice to you is DON'T DON'T DON'T DON'T DON'T give any credibility in a legal sense to anything Thomas Mails has to say. He is an exploiter of Native Cultures and is NOT a source that I would want to cite in a reputable Law Journal. "Secret Native American Pathways: A Guide to Inner Peace" is probably one of the more offensive of his works. For more insight into the nature of Thomas Mails and the extent of his exploitation of Native culture, contact Leigh Kuwanwisiwma (Jenkins), Director of Cultural Preservation at the Hopi Tribe. (520)734-2441, Ext. 751. Following is a short excerpt from a paper that I wrote on this very subject, "Disrespect for Native American Religion and Culture and Its Disruptive Effects on the Harmony and Wellness of Indian Communities" - Copyright: William M. Havens I hope that your question was out of sincere concern for keeping your Journal credible and, if so, you will read this all the way through. ________________________________________________ EXPLOITATION OF CEREMONIAL AND SACRED KNOWLEDGE It is difficult to conduct a discussion about respect for Native American culture without bringing up Thomas E. Mails. Thomas Mails is a well-known artist and historian. His art depicts Indian themes and he writes about the history of Indians in America. He is also a self-professed expert on "Native American ritual pathways" who markets and presents workshops for spiritually starved non-Indians to teach them how to "...achieve transcendence, regeneration, and fertility... " and to tap into the "...POWER inherent in the Native American Traditional culture..." Mr. Mails claims to draw "...upon 25 years of unique and personal experience with some of the greatest Holy and medicine people..." of many American Indian nations. If this is true, how could he rationalize being as insensitive and disrespectful of their religions and their appeals for religious privacy as he is? The flyer on Mails' workshop lures participants (who pay $175.00 for the privilege of being mislead and placed in spiritual danger by Mails) by referring to "unlimited power,...purification,...transformation,... rebirth,...longevity," etc. All of these appealing benefits are offered in reference to the teaching of the use of pahos, tiponis, Pueblo altars, masks, crystals, and other sacred objects and rituals that are reserved for those with the proper religious authority to use or conduct them. The Hopi religious leaders have an incredible responsibility. The blessings and good fortune brought about by the Hopi ceremonial cycle is not restricted to the Hopi villages. It is for the benefit of all mankind. If the ceremonial cycle is not conducted in its entirety or if the ceremonies and rituals are improperly conducted or conducted by people without authority, the disharmony and imbalance spread beyond the three mesas of Hopi and affect us all. Perhaps Mr. Mails did not fully comprehend the danger in which he placed not only the participants of his workshops but all of us when for months he stubbornly refused to respect the appeals of the religious leaders of the Hopi villages and of the Hopi Cultural Preservation Office to "... delete from the presentations any topic on Hopi culture and religion." One could wonder just what Mr. Mails learned during his "...25 years of unique and personal experience..." with Native Americans? It certainly wasn't a concern for the preservation of their cultures or a respect for the need for privacy in many of their religious practices. On April 23, 1993, the Director of the Hopi Cultural Preservation Office, Leigh Jenkins [Kuwanwisiwma], accompanied a delegation of religious leaders, all elders of the Hopi villages, to Tucson to appeal, through the press, to Mr. Mails to respect their right to religious privacy and to request support from the general public in this appeal. We drove to Tucson to attend that press conference and to demonstrate support for Hopi appeals. In order to understand just how disrespectful (and possibly dangerous) this man really is, one need only thumb through a copy of his book, "Secret Native American Pathways." Its contents are alarming. There are rituals and apparatus for calling back the dead. There is a Hopi nine-day ritual including altars and tiponis. There is a chapter on Hopi Pathways with instructions and drawings for making altars, tiponis, pahos, and masks and a discussion about secret societies in Hopi religious ritual life. In a six-page letter Mr. Mails denies revealing any "secrets." This claim is contradicted by the very title of his book, "Secret Native American Pathways"? In the same letter he makes vague threats of retribution to the Hopi Tribe, accuses Hopi spies of attending his workshop and then stealing valuable materials from him, and attempts to belittle the Hopi concerns. He compares Leigh Jenkins (Hopi cultural preservation officer) to Adolph Hitler, implying that Jenkins' efforts to remove culturally sensitive spiritual literature from museums and libraries are tantamount to book burning. Mails also claims that he is only presenting the same message given to the United Nations in 1983 by "Hopi elders" that we "need to share with everyone what God has shared with each of us so that we can all live secure lives and survive." Insisting that he is protected by his right to freedom of speech and religion, he maintains an arrogant posture of resistance to Hopi appeals to stop exploiting Hopi culture. His implications that the Hopis who take exception to his teachings are not true Hopis and are not behaving in accordance with true Hopi ways reveal the extent of his ignorance and/or insensitivity to Hopi culture. As a Lutheran Pastor, Mr. Mails should have developed a higher level of respect for other religions. How would he feel about a Rabbi charging large sums of money to teach his congregation how to conduct rituals that only ordained Lutheran Pastors are authorized to conduct, or a Hopi kivamongwi conducting weekend seminars on how to hold Holy Communion in your own home? This kind of arrogance and exploitation should be an embarrassment to any non-Indian with respect for Native American People and their cultures. Mr. Mails, instead of trying "...to promote understanding..." as he claims, is widening the gap between Indians and non-Indians. It is this type of disrespect for religious privacy and exploitation of restricted sacred knowledge that is forcing the Hopi villages to limit and even refuse access to non-Indians. Since this presentation, Mr. Mails has escalated his offensive exploitation of Hopi culture and religion. He has published two new books, "Hotevilla, Hopi Shrine of the Covenant, Microcosm of the World" and "The Hopi Survival Kit." The Hotevilla book claims to be co-authored by Thomas Mails and Dan Evehema from Hotevilla. A question I would like to ask Mr. Mails is, "Have you shared the proceeds of the books with Mr. Evehema?" I doubt it. Each publication is more offensive than the previous. By claiming to reveal Hopi sacred knowledge, Mr. Mails is doing what so many people have done over the years; capitalizing on the exploitation of Hopi culture and abusing the trust that has been extended to him by one Hopi man. Not only is he exploiting Hopi culture, but he is misrepresenting Hopi culture. So, he's selling his readers a "bill of goods." The Hopi Survival Kit reveals Mr. Mails' tendency to set himself up as a self-proclaimed savior, destined to enlighten the world with Hopi prophecy through his own form of evangelism. Both of these books claim to reveal Hopi knowledge and proclaim Mr. Mails as the chosen messenger of these revelations. The Hopi Survival Kit is particularly offensive and reveals especially alarming aspects of Mr. Mails' character and purpose. According to Mr. Mails, it is only through understanding Hopi prophecy that we can be saved. And, according to his interpretation of Hopi prophecy, Mr. Mails has been chosen to deliver this "truth" and deliver us from our ignorance. Mr. Mails just doesn't get it. Not only is it inappropriate for him to be deciding what should or should not be taught about Hopi religion, it is dangerous. Balance and harmony depend on the proper execution of the ceremonies. Misinformation and improperly conducted rituals disturb this balance and can put the novice practitioner at risk. Mails thinks he knows of what he speaks when, in reality, he only knows what a few people have revealed to him, and most of this was out-of-context, incomplete, and inaccurate. It is not possible to possess the knowledge that Mr. Mails believes he possesses outside of the context of Hopi culture and without the total immersion in that culture that life as an initiated Hopi and member of the religious societies can provide. _____________________________________________ I hope this shed some light on the subject. To the writer who praised the "Hotevilla Book" as a must-read, I would say don't expect to be enlightened with anything but a white man's romanticized version of distorted information. Even if it were accurate, this material would have no value outside of Hopi culture. As an inaccurate European interpretation of sketchy information, it might make amusing reading for wannabes and new agers. His books probably sell well in Sedona. Bill Havens Bill Havens, Exec. Asst. Office of the Chairman The Hopi Tribe --------- "RE: Thomas E. Mails" --------- Date: Fri, 21 Nov 1997 21:58:42 -0800 (PST) From: James BlueWolf Subj: Thomas E. Mails Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) Haaah- I'm gonna jump in here, though I probably shouldn't, with my two wampum- a semi-historical view of some of the issues...'traditional vs progressive, cultural property, authors writing historical and informational books on Ceremony and culture, etc. I speak representing no one but my family and Society. First- 28 years ago the issues and lines drawn to identify 'progressive' and 'traditional' seemed much clearer than they do today. In those days the 'progressives' were often fully 'assimilated' indians who 'values' reflected those of the United States euro-american culture. The 'traditionals' were those who touted and stood up for keeping their lands(as opposed to selling or strip mining them), pushed the govt to honor its treaty agreements, participated in Ceremonial life, and actively championed preserving languages and culture. The 'progressives', at that time, very clearly believed and spoke up loudly that those ancient values had lost their meaning and the quest for individual economic success was the premier endeavor of their life. As I got older I understood more clearly how many of my parents' generation had been brainwashed to this way of thinking, but at the time on many reservations- it WAS an-- Us or Them-- conflict. Everywhere the phrases, "uncle tomahawk and apple" sounded to describe those who championed assimilation. The leases that allowed Peabody Coal to strip mine Black Mesa was a premier example of those types of conflicts. Also Dickie's gang was another. At a "Traditional Unity Convention" in the Longhouse in Tulalip, 1970, people from over 30 tribes gathered to discuss these very issues. There was a sense of urgency in those days that a time of great change was coming and people needed to prepare by attempting economic and physical self sufficiency where possible. It was recognized that not every Indian would think this necessary or desirable but that 'Traditionals' should begin preparation. Certain Hopi leaders spoke about spreading the message of their Prophecy, (not their individual or Tribal Ways), to all Peoples. The message that was to go out across the board was to encourage all Peoples, regardless of race, to pursue the Spiritual Path and prepare for physical challenge. No one implied that Tribal and Cultural Ways were to be offered to anyone interested in order to enlarge or create new Indians or Indian Nations! There were numerous groups that blended races listening to these messages who sought to incorporate certain Ceremonial forms, (mostly Plains in origin) because they felt no connection with their European spiritual traditions. These eventually grew into the wannabe and nuage groups that blossomed late 70's/early 80's. There was, (and still is), a driving thirst among european-american descendants for something that can provide meaning to their lives. This opened the door for the marketing of Indian culture, spirituality and ceremonial form to a large audience hungering for a "Way", (even though it was an adopted and unauthorized one). Dropping back a little in time- in the early days, even before Alcatraz, (50's/60's), many of the Elders openly feared that in another generation or two there would be no one left, of adequate character and training, to carry on certain important Ceremonial and Spiritual responsibilities. They began going against the age old resistance to sharing these 'Ways' with outsiders even to the point of allowing drawings, photographs, tapes and written records to be made of some of the most Sacred Ceremonies. This wasn't done to give these 'Ceremonial Ways' to white people, wannabes, or nuagers- few of whom existed then-but was an earnest attempt to make sure they were preserved for their grandchildren and great grandchildren should the disintegration of their People's continue. Since many of these 'elders' were also practicing christians- often this relationship connected them to christian authors like Mails, or Peter Powell, in a way that hadn't happened before. A few generations earlier, few- if any- christians would have shown any interest in our Native American spirituality- except to condemn it! The fact that these men participated and openly acknowledged the spiritual values involved was a new and unique experience for many of these 'Grandfathers'. They saw it as simply a 'sharing' between 'Holy Men'. Little did they know that over the years it might turn into something else. I know personally, a number of Elders, who - in their younger days, believing that their People and Ways were dying out - gave away or sold artifacts or information that they wish they hadn't. But they truly believed, at the time, that they were not doing wrong. One Grandfather I know, is the last of his People to speak fluently, the last to grow up and understand the old Way, the old locations, the food sources, the social and political organization, etc of his People. But because, 25 years ago, in a moment of weakness, with his family facing severe economic hardship- he sold and gave away to a museum some of his 'own' personally crafted objects-and ceremonial songs (something he will regret to his dying day)- he is ostracized and looked down on by many of his younger family members, and the tribe in general,. They, meanwhile, hold dances and perform ceremonies with only cursory knowledge and very little traditional formal training and see themselves as superior to him. They never ask for his counseling, instruction or advice- the one man left who really knows how it should be! It is hard, from today's perspective, to look back and judge the 'Elders' that have participated in these 'sharings'. In the same way I have come to a better understanding of how those I condemned as 'progressives' came to their beliefs. Thankfully, the prophecy of Alcatraz was fulfilled and to a certain extent, tribal, cultural, social and ceremonial pride was restored and renewed. But for all our progress our youth still see suicide, murder, gangs and criminal activity to be their only option on many res's. So perhaps the damage of 'progressivism' was done to such an extent that in many places tribal families have been broken too far apart to reclaim what was lost. These problems require new solutions and new ways of thinking that exclude all the labels and name-calling of those days past. Today is a new time- and I'm trying to sluff off that dead skin too! I'm still what I consider a militant- but the complexity of the problems is so staggering that in my advancing years I don't pretend to have answers. I only know that preservation of language, updating cultural forms, preserving traditional methods of training and ceremonial knowledge and the living of tribal ideals is our only hope of finding lasting solutions to our crisis. And while I don't have any input on today's problems in Hopi- I would be hesitant to see any reason today why Ceremonial information should be put into books other than for profit and exploitation. I don't believe in the concept of adopting any old way that suits and I don't see how these books can benefit any of our Nations. True education to Indian viewpoint or belief is found at the source- go there and you may get it, you may not- but I think books on or about Native Americans are for entertainment only, and we know that written history is just a whore for the one who composes it. I like poetry myself- Trudell, Blue Cloud, Momaday and others. Its real and contemporary- like our Peoples! Today, the lines between the progressive and traditional have blurred. I don't know anyone in Hotevilla who will read these books and be influenced by them, or in Tahlequah, or St Francis. In fact, I don't imagine that more than a few People still immersed in their Tribal life and culture- will ever know they've been written. I agree completely that the idea of profit-making off Ceremonial knowledge is repugnant, but folks- this is the American Way- and Mails is an American, Lutheran or no. The Americans have always taken what they admire, and while honestly admiring it, tried to economically exploit it. But it is difficult for readers, in the author's genuine attempts to portray this admiration, to identify and separate the words of the 'elders' the author's have consulted, from the editorializing that results. Especially since most of it is translation. It's somewhat similar, from the christian point of view, of trying to discern how the original greek and hebrew texts relate to the King James version of their bible. The Elders I listen to, while agreeing among themselves that their own Ceremonial information is for the use of their People and not for sale or general use, nevertheless believe that the concept of 'spiritual property' is ridiculous. They simply say, " indians probably won't read it to begin with, and those who do, if they ARE indian, will just know that this kind of stuff isn't learned from a book!" I guess my question is - how can what outsiders think,or read, or practice, affect us in our daily life or in the performance of our Ceremonial and cultural responsibilities. My children don't go to books for their info on these types of things. I don't know any Indian kids who do. What damage does it do us? If a whiteman is stupid enough to pay someone $300 for a sweat- how does that hurt my family? If an Indian is selling it- then perhaps it concerns me- but it certainly doesn't affect my People. I think we're too concerned what non-indians know and don't know, how they see us, what they think we are, how they seek to copy us, etc. It's much more important how we see ourselves and how our children see us. We know what's real and what's pretend, whats genuine and what's fake. Today the potential growth of the ideal of 'cultural and spiritual property', and any attempt to regulate it in legal terms would certainly make for long hours of interesting discussion, but really wouldn't have that much to do with how we live our lives, the examples we set, and the Power of our Ceremonial and Spiritual Life! How would the list members respond to this: Where is the line of cultural or spiritual property to be drawn? Example: I know an Elderly Apache gentleman, that was taught by his 'Grandfathers' to conduct personal healings, and is obligated to his teaching to provide that service for any who ask, Native American or not. When questioned by unhappy Skins wanting to know why he charged for his services- he replied-"in the old days they would have cut firewood for me, or paid my rent, or brought me a cow to eat- today they have none of these things- so I get from them what they have, not as a charge for the Healing- that Power is not mine- it comes from the Creator, they're just paying my expenses for carrying it! My responsibility is to those who taught me and the Creator- it is a personal power which I have paid for with my blood, sweat and tears. It does not belong to my band, my tribe, or my society- it is mine to dispense as I was taught!" I'm sorry this has gone on so long. I would be interested in how Tsistsistas in Montana and Oklahoma view Peter J Powells books today. james --------- "RE: Choose Your Battles" --------- Date: Wed, 19 Nov 1997 09:53:06 -0500 From: My Studio-Florida Subj: Sterilizing Wolves and Listening to the Comments UUCP email Alaska wolves face sterilization and relocation http://www.infobeat.com/stories/cgi/story.cgi?id=6032978-399 Listening to the many comments on what to do lately, about the inequalities and battles and strife's. So many battles to be fought that it seems none can be won. Noquisa had many insightful comments for Steve and others. I remember some advice handed down to me when I was young, have posted this a while back for those that have been here a while. 1) Choose your battles 2) Know your enemy 3) Don't assume anything. Learn everything you can. Don't get out on a limb with no way back. 4) Take it one step at a time, one battle at a time. You can't fight everything all the time or everyone all the time but you can win one battle at a time. One thing I noticed in some of the posts, was a tendency to stereotype, paint with one brush. "All" Indians are this way and that. "All" whites are this way and that. Judging, assuming, lumping everyone under the same category will not give you good ammunition. You're already tying one arm behind your back. What is your strength? What is your knowledge? What spirits do you have that guide you? Listen to those spirits. Know what you are best at. What battles can you win? Mine is saving Mother Earth and the Animals of Mother Earth. I study all the time, every day and spare hour. I write letters all the time. I post URLs to the list on these topics. (We are one) I educate and paint and write my muse to this effort. I belong to organizations that help me fight these battles. ONE step at a time. These are where my strengths lie today. At present, I am not armed to fight other battles that may equally concern me, because they are not my calling at this time. Maybe tomorrow but for today my energies are focused on one thing, and I believe this to be my calling for today. I feel that many avenues have been opened up for me and literally laid in my lap. The writing on the wall, sos to speak. Many such as Joe Morgan and RavenWolf, and Robert Laughing Owl (to name a few) have guided me People that know me are in no doubt as to what I stand for, and sometimes this alone brings about changes. I try and listen, even when it is not easy to do so and even if I don't want to hear. Even when I want to shout and scream and wail obscenities or even when I feel violent and think that what this person is doing is so horrible to Mother Earth, that I wonder does he deserve to be on the same planet. Even when I think this is a good day to die. But we can always find a back door. There are many ways of solving issues. The red fox has been a constant guiding spirit for me. The fox is rarely seen but has ways of protecting her family, rarely using direct confrontation, unless pushed or cornered. She knows her enemy very well. What is your calling? Listen to your inner voices. What talents did the Creator give you? Use them. Some people will never listen. Some battles will be longer and harder, but it does not mean we give up or say because "all" can not be changed, nothing can be changed. Maybe "all" can not be changed but "some" can.....one step at a time. Karen (redfox) Mitchell My Studio-Florida --------- "RE: Inco to Shut 4 Mines" --------- Date: Wed, 19 Nov 1997 08:07:48 -0400 From: Larry Innes Subj: Globe & Mail - Inco to Shut 4 Mines Mailing List: Innu People Forum list Inco to shut 4 mines in bid to slash costs Firm to refocus on Voisey's Bay, Indonesian operations Wednesday, November 19, 1997 By Janet Mcfarland The Globe and Mail TORONTO -- Inco Ltd. will close four high-cost mines in Ontario and restructure operations in Manitoba to focus on new production sites such as its Voisey's Bay project in Labrador. At a presentation yesterday in Toronto, senior executives painted a picture of a "new" Inco that will slash costs, reduce capital