From gars@netcom.com Fri Mar 27 18:39:15 1998 Date: Fri, 27 Mar 1998 03:53:15 -0800 (PST) From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews06.013 _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 06, ISSUE 013 O o o o o O __/_ / ) (___/ / ( (___, March 28, 1998 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 Paths-L, Innu-L & Nat-Film Lists; NASC NEWS; Settlers In Support of Indigenous Sovereignty; UUCP email; Third World Network; 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. IMPORTANT!! ----------- To all who send copywrite protected articles, make very sure you have permission from the copywrite holder (a newspaper, the AP, a magazine, an author) because a new law is now in effect that says you can be prosecuted even if there is no monetary gain. Just because a newspaper has a website where it posts some or all of its editions does not grant permission for their redistribution. Be careful and be sure you pass on the items you do with full permission. In accordance with Title 17 U.S.C. section 107, all material appearing in this newsletter is distributed without profit to those who have expressed a prior interest in receiving this information for educational purposes. <----<<<< >>>>----> 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. Downloading Wotanging Ikche on AOL From: MAANG1419@aol.com Just thought I would share some info. I could not download on to a .txt because I kept getting the message (when I tried to retrieve it) that the text editor could not handle the volume. This time I downloaded it on to a .doc and when I retrieved it out of file manager, IT WORKED. "Learning how to be a white man is not learning. Learning our Native 'way' and acquiring Native wisdom and knowledge, coupled with the best instruction in the Western Cannon, is learning. And it is a must for our survival." __ Darryl Babe Wilson, Iss/Awte (Pit River Nation) +- -- -- -- -- -- -- -- -- -- -- -+ | Indian Pledge of Allegiance | The Indian Pledge of Alleg- | | iance was first presented | I pledge allegiance to my Tribe,| on 2 December '93 during the | to the democratic principles | opening address of the Nat- | of the Republic | ional Congress of American | and to the individual freedoms | Indian Tribal-States Relat- | borrowed from the Iroquois and | ions Panel in Reno, NV. NCAI | Choctaw Confederacies, | plans distribution of the | as incorporated in the United | Indian Pledge to all Indian | States Constitution, | Nations. | so that my forefathers | | shall not have died in vain | Walk in Beauty! Night Owl +- -- -- -- -- -- -- -- -- -- -- -+ O'siyo Brothers and Sisters! Understand something. The United States, Canadian and Mexican powers have continued to violate treaties signed with Natives without one twinge of regret or conscience. These governments are all founded on European based top-down structures and greed. There is zero compunction about the deaths of a few Natives, whether they be in Acteal or Stoney Point or Wounded Knee. There is no accounting for these transgressions because these powers are not held accountable. We continue to allow the manipulation of our People, the truth and ages old agreements. Is it because Native Peoples like to be jerked around and pitted against one another? Is it because Native Peoples have been oppressed so long that any other way of living is frightening? Some one of you must know the answer. Please share it with the rest of us. For myself, I tire of the Peabody Coal and Inco Companies taking lands at will and stripping them of their minerals. I tire of Ward Valley and the Mescalero Reservation being singled out as the perfect place to dump nuclear waste. I tire of seeing every enterprise that might lift our People out of poverty usurped by envious state legislators who fear another minority might rise out of the gutters of life and reclaim respect. =/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\= Some thoughts were shared by readers this week I now share with you concerning our Mayan relatives in Chiapas. From: MAANG1419 Date: Thu, 19 Mar 1998 00:00:35 EST Subj: Chiapas Gary, I am sending the internet address for the Chiapas Alert Home Page at http://www.stewards.net/chiapas/10.htm This site is filled with a lot of information. It even includes a 'click-on' automailer so instant e-mails of protests can be sent to various governments. (It doesn't get any easier than that!) Thanks. Valentina MAANG1419@AOL.com p.s. PEACE to NOT@INTHEGAME (Justanoldman) Date: Wed, 18 Mar 1998 23:18:06 EST From: GROSCHOPF Subj: A good kick in the pants Gary - I read the article by not@thegame (justanoldman) in the 3/9 issue of your newsletter. He was talking about the silence concerning the Chiapas massacre and mentioned, "Where's that "Rainbow Tribe"?" Well, I'm nonIndian, and trying to learn about Native culture. When he talked about the silence of these people, I felt stung. I wanted to speak out about Chiapas, but was hesitant because I was concerned about getting "all the facts". I wasn't sure I was getting an objective or complete view of the incidents in Chiapas. I also wasn't sure what to write the NAFTA governments about Chiapas. His words gave me a good kick in the pants. Someone (I don't know who) said "Truth is stronger than facts". Over 40 indigenous people were killed. No one disputes that. So I got off the fence and found a Chiapas Alert Network Homepage (http://www.stewards.net/chiapas/10.htm). All I had to do was fill in a couple of fields on the screen and click to e-mail a prewritten, automatic letter of protest about the Chiapas massacre to the three NAFTA governments. The letter can also be edited, if you wish. I just wanted to pass the information about this site to your readers, and let not@the game (justanoldman) know I appreciated his words. I read "Wotanging Ikche" regularly and enjoy the articles. Thank you for publishing such an informative newsletter. Peace - GG Groschopf =/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\= Thanks to Mike Wicks for these reminders: In Memory (with Respect and Honor) AIM Casualties on Pine Ridge, 1973-1976 3.26.1976 Cleveland Reddest - AIM member killed at Kyle by "person or persons unknown." No investigation. 3.27.1975 Jeanette Bissonette - AIM supporter killed by sniper at Pine Ridge. Unsuccessful attempt to link AIM members to murder; no other 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 ---------- - Statement of Leonard Peltier - History of Indian/U.S. Treaties - LPDC Fund Drive - Shameful Treatment of Tribal - Eleventh Hour Red Alert Governments - Request for Posts to Chiapas Lists - Lawyers & Eagle Feathers - Hotevilla Priesthood Assembly - Innu Hope Ruling Stops Megaproject - Rebuttal to the Hopi Press Releases - Maria Tallchief Proclamation - Walmart and Burial Grounds - The End - Indigenous Persons who Betray Their - Free Wolverine Campaign People - Native Prisoner - Onondaga: The Central Fire - A Hundred Years Ago - Respecting our Elders - Poem: Pow Wow - MAI: Insult Plus Injury - Verse: Hawaiian Book of Days - Deals with BC Treaties - Conferences and Powwows --------- "RE: Statement of Leonard Peltier" --------- Date: Wed, 18 Mar 1998 18:03:23 -0600 (CST) From: Freedom Heart Rising Subj: Statement of Leonard Peltier UUCP email >From current issue of Spirit of Crazy Horse, the official newsletter of the Leonard Peltier Defense Committee. To help support the LPDC, and keep current on news, subscriptions are $12.00; $7.00 for seniors; $5.00 for prisoners; $22.00 internationally. It is published 6 times a year. Send your request and a check or money order to: LPDC; P.O. Box 583; Lawrence, Kansas; 66044. There is always a letter/statement from Leonard on the front page. Thanks! -FHR- ++++++ Statement of Leonard Peltier: Greetings my friends and supporters: Over 500 years have passed since the first Europeans landed on the shores of this continent, and let the beating, torturing, and killing of Native peoples continue. On Thanksgiving day 1997, we saw how Native men, women and children were beaten by the police in the U.S. state of Massachusetts. While attending a mass in a Catholic Church on December 22, 1997 in the Mexican state of Chiapas, 45 Native people were massacred, while dozens more were seriously injured. Innocent men women and children were murdered, one just a baby of 9 months. As I sit here in my prison cell, I wonder just what crimes a 9 month old infant could have committed to justify execution in cold blood. It is a known fact that many crimes against humanity have been directly connected to the Mexican government. I am certain you remember a couple of years ago when the Mexican government's economy fell. The U.S. government poured billions of tax-payers dollars to bail them out. Well, it has long since been revealed the great majority of these billions went into Mexico's military to purchase new arms, create intelligence services, intensify paramilitary training and of course, "death squads." All of these crimes of torture, beatings and murder are being committed under the umbrella of democracy, "American Style Democracy." Under the new world order this is the way to rule the world in the next century. Stop for a moment and think. Can you just see what this means to all the world's indigenous people? Recently Senator Daniel Inouye made a statement before a Native American audience during which he stated, "If you Indians do not unite and prepare yourselves for what is coming, you are going to lose everything you now have and what little gains you have made in the last 20-30 years." There are some powerful politicians in Washington, D.C., who are right now planning and strategizing to take everything away, including reservations, gaming, hunting & fishing rights and what little sovereignty we might believe we control. This means a whole race of people, tribal governments and sovereign nations, will no longer exist. All will be gone for ever, terminated, extinct. The vanishing American Indian will become a reality. And it will not stop here in America. Foreign governments will see it as a green light for them to do the same with their indigenous peoples; if anyone protests this genocide they can rightfully claim they were only dealing with their indigenous peoples as did American democracy. I do not know if I have any answers on how to combat this terrible predicament. Hell, I have never claimed to be a great scholar having answers on how to fix everything. All I know is what a Warrior is supposed to know, and as my age advances there are going to be fewer and fewer battles in which I can participate. However, I do know I will never give up and abandon my people's struggle for freedom and justice. We can do as the Senator said, unite and walk forward in solidarity. Unite with all races of people. Uniting with one another is not a crime. The government cannot make us criminals. On a more personal note, we at the LPDC and LPFC network have made some good progress in my struggle for freedom. I am hoping Senate oversight hearings will be held on my case this year. Senators have said verbally that there is a chance hearings will be held in 1998, but no date has been set. Keep your letters, faxes and phone calls going to them. As you know, there has been a great tendency toward forgetfulness at promises. There is also interest in filming a movie based on my life story. This will hopefully bring a lot of new awareness to my case. My visions of a school to treat abused children is also becoming more and more a reality as Shannon Collins works hard on making this all happen. A book of my personal writings over the years of my imprisonment is a possibility. All of this is sounding and looking very favourable. We are still looking for good experienced organizers to come and work at the LPDC. We have some commitments from a few good candidates. And of course, funds are always needed to keep the Committee going. I hope we can get some pledges from several thousand people of just a few dollars a month this year. Let's continue working in the direction that we're going. I can't receive any justice in the courts, so the only thing we have to deal with is the political; we can only go back into the political arena. We can win by building a powerful block of the people who are willing to organize for the rights of indigenous people. We must demand that the government quit obstructing justice and start obeying their own laws. There are still current Indian issues that haven't been resolved. Just because of a few casinos exist, most Indians are still poor. (*note: I know what he means, as I'm sure you do...perhaps there was a typo in the original printing of that last sentence, because this is exactly what it says.) This struggle continues, and the people need to become more active. In the Spirit of Crazy Horse!! Leonard Peltier (*notation mine --Freedom Heart Rising) --------- "RE: LPDC Fund Drive" --------- Date: Wed, Mar 18, 1998 9:58 PM EDT From: freedom@prairienet.org Subj: Fund Drive/ Support Group news/ please read. Thanks! UUCP email Hello to all: I spoke to Laurie at the LPDC the day before yesterday. I requested some forms for the monthly pledges. It doesn't matter if you pledge $2.00 a month, or whatever. Any amount will help. The LPDC is in financial trouble, plus the things that Leonard talked about in his statement require money - like the publication of the book. (BTW, Laurie has read the proof, and said it is _so_ good, and will bring you to tears. I imagine this is true. When I think that Leonard has spent _22 YEARS_ in prison, it makes me want to weep and holler, all at the same time!) So, I'd like to send all people on the Freedom LPSG/NET Group a few things, per snail mail. The pledge sheets for one, when I get them. Also, petitions for those who need them. And if you need some general information to give out about Leonard, please let me know. (I forgot to request the last 2 things, so will call and request them if enough of you need/want them. Or find the ones I _might_ have under this pile of stuff on my office table!) I think as a LPSG, we do a good job on the whole. But I'd like to show that we can pull together as well, and do something that not only helps, but is concrete; show that a _Net_ LPSG can and does work!!! (Does this sound like a pep talk? If so, IT IS!!!) So, any time you send something in to the LPDC, or request something, let them know you are a part of the Freedom LPSG/Net Group. By the way, we are now 30 strong, and growing. If y'all know anyone who'd like to be added as a supporter and someone who wants to help Leonard, please direct them this way, and we will welcome them warmly. Also, the LPDC wants phone numbers and email addresses for those who run the Support Groups, so groups can contact one another. This will be published in the newsletter, along with the addresses and locations of the LPSG. So, we may get more supporters. And this will also allow us to work together as groups, which is _very_ good. (They will use my phone #, and email address, so not to worry. Y'all are anonymous, as far as this list goes.) A few people on here are either the coordinators and/or members of other LPSG's as well, so I am posting this for general info., to help the LPDC spread the word. Please also let people know about Robbie Robertson's new CD, "Contact >From The Underworld Of Redboy", on Capitol Records. I have heard this myself now - got a copy when it was released - and "Survival", with Leonard speaking, is pretty powerful. It will get Leonard's case some publicity, to be sure. Robbie Robertson has been promoting it heavily, doing talk shows, etc.; and talking about Leonard. Scott sent us a wonderful review that he had read, and was kind enough to share. If you have misplaced it, and would like to read it again, let me know, and I'll resend it. So, as for sending things to you...if you are sure I don't have your address (snail mail) or if you're not sure if I _do_, please send it on to me. Also, if you've had a change of address, please let me know. I greatly appreciate it. Also, I cannot pass up the reminder to keep writing, calling, faxing... for the Government to FREE LEONARD PELTIER. I will send the addresses in a separate post. And last, but certainly not least, don't forget about Leonard himself. He is the one sitting in that prison, in physical pain; I cannot even imagine how weary the man is after this many years, emotionally. Spiritually, he will _never_ give up!!! But writing to him helps. You can send letters, cards, soft covered books, and/or postal money orders to him at: Leonard Peltier #89637-132 PO Box 1000 Leavenworth, KS 66048 +++++ Keep on fighting! He continues to, and if he can, we _surely_ can!!! Thanks to all of you for your caring, your concern, your support, and your conscience. Many people can just walk away. I greatly appreciate your commitment - and I'm sure Leonard does as well. Best to all: Freedom Heart freedom@prairienet.org Freedom LPSG FREE LEONARD PELTIER!!! "to the people who struggle for their freedom, i embrace you and send you my love and strength." --Leonard Peltier / POW -- --------- "RE: Eleventh Hour Red Alert" --------- Date: Wed, 18 Mar 1998 16:47:13 -0800 (PST) From: NCDM Subj: NCDLJ 11TH HOUR RED ALERT!!!! UUCP email ELEVENTH HOUR RED ALERT! NCDLJ JOINS CALL BY MEXICAN ORGANIZATIONS FOR EMERGENCY MOBILIZATION Since the massacre at Acteal, the war in Chiapas has intensified. Throughout December, January and February the specter of war which arrived on December 22nd was met with a continual manifestation. Despite the power of these combined global resistances, the Mexican government's war continues. The constant harassment of the communities is unabated. The list of those assassinated grows. The suffering of the refugees continues. Human rights workers and priests are expelled from the country, and more stringent immigration requirements are placed upon visitors to Chiapas. The spokesperson for the 200-member International Civilian Human Rights Observation Commission, Ignacio Garcia Garcia, stated "there are elements and conditions, in accordance with international legislation, to accuse the Mexican government of genocide. In Chiapas, the will exists to exterminate a population group for ethnic, religious, and political reasons. The signs we have seen in Chiapas indicate to us that a violent, rather than a peaceful, solution to the conflict is in the making." Zedillo signs his own version of a law on indigenous rights and culture and sends it to Congress. He ignores the Congress, and the Cocopa, the body of legislators who had already presented him a version of the legal initiative acceptable to the Zapatistas. In the words of Indian leader Adelfo Regino of the National Indigenous Congress, Zedillo and the PAN's initiative constitute "a true offense against the individual and collective dignity of our peoples" The initiative, patched together by the PRI and the PAN will be signed into law once the Mexican Congress [which has a PRI majority] approves it. The package of reforms essentially denies any right to self-determination, reduces normative systems to "uses and customs", and excludes basic territorial rights as acknowledged in the ILO Treaty 169. If the Mexican federal government had made the San Andres agreements a legal reality, it would have been the first time that a constitutional reform did not come from those in power but from society. The implementation of San Andres would have legalized a process of social organization - one which is completely outside the control of State mechanisms. Millions of members of a social group would be outside State control in an autonomous and independent form. To the demagoguery and repression of the Mexican government, the EZLN responded with the establishment of indigenous autonomous bases. In almost 40 regions of Chiapas, indigenous communities, decreed the formation of autonomous municipalities, based on the concepts within the San Andres agreements. It is difficult to appreciate the importance and complexity, of this incredible process of self-organization. The government understood better than others the significance and the importance of indigenous autonomy. If this process were to flower, if it were to be emulated by a majority of Mexican civil society and by fundamental sectors of peoples all over the world, it would rip to shreds the well-worn mantra that the world's media has been repeating in every nation, language, form and image, "Resistance is futile. Conform and practice passivity." President Zedillo's response to the Indigenous peoples has been state sanctioned terror and increased levels of militarization. Daily surveillance flights have increased dramatically. La Jornada reported on March 17th that PC7s, Condors, and ARVA airplanes were reportedly spotted conducting practice bombing runs near Teheran airport around Tuxtla Guitterez. It was also reported that there is increased activity of Bell 206 helicopters, used to transport equipment and troops near the conflict zone. At the same time, in an interview with the Chilean newspaper, El Mercurio, Zedillo states that "what occurred in Acteal was a massacre committed by a group of assassins who were taking revenge," repeating, in an international medium, the racist, ignorant position of the PGR (Justice Department). His true position regarding Acteal, despite damaging evidence and international outcry, is reflected in the fact that the paramilitaries still operate openly, under the auspices of the Mexican Federal Army. Meanwhile a prominent Mexican journal, Proceso, reveals that an Israeli security company, Tandu Technologies and Security Systems Ltd, has an office in the state of Campeche. Tandu and its two subsidiaries, engage in intelligence-gathering and employ experts in special operations. The American Embassy smugly affirms that there has been U.S. military presence in Chiapas at least once in 1997 and several times before. U.S. military sales to Mexico rose to $28 million in 1997 from $4.8 million the year before, an increase of 60 %. Arms sales are a bloody insurance policy for the massive U.S. investment which is 67% of the total foreign investment in Mexico. In Chiapas, a war which has foreign sanction, sponsorship and active participation of several industrialized countries in the world, takes hold. On behalf of the monster called the "global market" are the Swiss planes, the Israeli intelligence and U.S. military officers. In response to this extremely volatile situation which is quickly evolving, and in solidarity with various Mexican organizations we call your attention to the following: 1) The 100 hour march called by dozens of Independent Mexican organizations in response to the evolving crisis. 2) The call by Enlace Civil for Mexican nationals to travel to Chiapas to exert a constant and organized presence in indigenous communities suffering military and paramilitary pressure. 3) The pronouncement of a civil committee of Dialogue of the FZLN, "San Patricio" Batallion, for the "utilization of all forms of demonstration and peaceful and civil expression to demonstrate to the government and all those who, together with it, promote the war...that there are more than thousands of Zapatistas and that they are everywhere." 4) The call from Conai to all "movements and organizations of civil society so that they reactivate their invaluable efforts - in this crucial hour their strength and presence are irreplaceable." The Coordinating Committee of the National Commission for Democracy in Mexico will be holding an emergency meeting this coming weekend to evaluate potential strategies so a powerful message of opposition can be sent to both the U.S. and Mexican which appear to be hell-bent on their war of extermination of the Zapatistas. It is necessary for all people of conscience to begin to prepare an appropriate strategy for their voice to be heard - and to respond to the suffering in Southern Mexico. We welcome your comments and recommendations. The situation is urgent. If this is our last chance to act, let us demonstrate to both governments that indeed, there are Zapatistas everywhere, and it is impossible to eliminate them all. For more information please contact the NCDLJ at: (213) 254-9550 or (800) 405-7770, Email: moonlight@igc.apc.org --------- "RE: Request for Posts to Chiapas Lists" --------- Date: Sun, 22 Mar 1998 01:16:50 -0800 From: SISIS@envirolink.org (S.I.S.I.S.) Subj: Request for posts to CHIAPAS LISTS [S.I.S.I.S. note: The Chiapas95 lists have a reported circulation of over 700 subscribers, several of which are other lists. S.I.S.I.S. gets much of the information we distribute about Chiapas from there. This invitation to "craft... presentations of your own struggles to those in Chiapas & Mexico, and to those involved in their struggles, in such ways as to make the linkages obvious and clear" is a golden opportunity.] :-:-:-:-:-:-:-:-:-:-:-:-:Forwarded message:-:-:-:-:-:-:-:-:-:-:-:-: From: "Harry M. Cleaver" Sisters and Brothers: I am writing to you as one of the moderators of the Chiapas95 lists which were created to accelerate the circulation of information and organization around the struggle for indigenous rights and democracy in Chiapas and Mexico more generally. Because we recognize the need to weave a web of cooperation and collaboration among all indigenous people --both within Mexico and throughout the world-- and between the indigenous and others struggling for life against the exploitation and repression of the planetary work machine (capitalism), we subscribe to several lists devoted to indigenous struggles in the US and Canada. Whenever we can see important linkages or possible linkages between struggles in Mexico and those elsewhere we cross post messages from these lists to the Chiapas95 lists. We also subscribe to a certain number of other lists which deal with non-indigenous struggles. However.... Over the last two years we have come to understand two things very clearly: First, the flow of information is enormous and increasing every day, to the point where no one can possibly cope with it all, even as a full time effort, even as a dedicated activist who takes information from the Net into the streets and other forms of mobilization. We have been led by repeated requests from activist-subscribers to create a Chiapas95-lite list, which contains ONLY material dealing with Chiapas (and thus much less than the main Chiapas95 list) and then, more recently, a Chiapas95-english list which contains ONLY material in English on Chiapas (leaving out the mass of postings in Spanish and thus carrying even less material). As the number of activists grows and the number of contributions to the Net grow with them, as web sites multiply and more and more groups of those in struggle come on-line, this situation is going to get more and more problematic. It is not hard to forsee the day, not so far off historically speaking, where virtually every struggle of all peoples will find expression and connection through the Net to others. We are well on our way towards building that "Network of Alternative Communication and Struggle" that the Zapatistas called for at the Intercontinental Encounter in the Summer of 1996. The problem is how are we to manage all this? Second, although we can sometimes perceive direct connections between struggles elsewhere in the world and those in Chiapas the form in which postings are created is often designed for those directly involved in the struggle at hand and not for others and therefore not in a form which makes the connections readily apparent. From time to time we can write a brief introductory note explaining the relevance for those preoccupied with the fight in Chiapas, but not always. Either we just don't have the time, or we don't have the understanding necessary. Therefore, we see the need for individuals, or small groups of individuals, to stand at the Internet interface between struggles and to take responsibility for interpreting/explaining the linkages that exist or can be constructed. Just as "organizing" in the non-cyberspacial regular world requires people to make concrete links among groups in struggle by meeting face to face and exchanging information so as to come to the same or complementary conclusions (thus augmenting the possibilities of complementary action), so too in cyberspace. Let me give you an example of such an interface: During the struggle to save the life of Ken Saro-wiwa, spokesperson for and activist among the Ogoni people in Southern Nigeria, I worked with a counterpart in the Nigerian lists. I posted information about the situation of the Ogoni, about how to help save Ken Saro-wiwa's life, etc. to the Chiapas95 lists. At the same time my counterpart posted material about the struggles in Chiapas to the Nigerian lists. In the process we created and strengthened linkages between the two movements. I was able to do this because I had some knowledge and familiarity with the Ogoni struggles. In the effort to save Ken Saro-wiwa's life we failed. He was murdered along with several other activists by the military junta that rules Nigeria. But the links we created certainly strengthened both struggles on either side of the Atlantic. Clearly there are a great many dimensions of the struggles that we are involved in and much to be learned and much strength to be gained by greater familiarity and collaboration among efforts. Moreover, we also understand quite well that todays struggles encompass people all over the world who are all, all faced with what those in Latin America call Neoliberalism --the pro-market, pro-profit, anti-life economic and political project of accentuating exploitation while attacking democracy and freedom. We all have at least one common enemy. But, returning to the first point above, individuals can only process so much information. Therefore, we decided to make an appeal to our sisters and brothers who are deeply engaged in struggles outside of Mexico to consider the possibility of devoting some time and energy to crafting presentations of your own struggles to those in Chiapas & Mexico, and to those involved in their struggles, in such ways as to make the linkages obvious and clear. We are not talking "official spokespersons" here but rather an informal effort made by those who see such linkages and feel so inclined to explain them to those who might not. As many of you know, since the Acteal Massacre on December 22, 1998, the situation in Chiapas has reached a new phase. The slaughter of over 40 men, women, children and babies by paramilitary thugs financed, trained and coordinated by the Mexican government signaled an intensification of the so-called "low intensity war" aimed at destroying the will of the Zapatista and pro-zapatista indigenous communities to resist repression. Currently this on-the-ground repression is being complemented by two other directions of attack: the detention and deportation of foreign observers who have born witness to the government's crimes and served as the eyes of the world to hold those crimes in check, and a public relations campaign to bolster the government's international image through a hypocritical proposal to enshine "indigneous rights" through constitutional reforms which will not ensure them at all. We have no doubt that while the forms may vary from country to country, there are many similarities between the repression being carried out in Chiapas (and elsewhere in Mexico) and that being employed in the US, in Canada, in Nigeria and in many other countries. So too are there undoubtedly similarities and differences in the struggles of resistance to such policies from which we could learn a great deal where ever we are. But to learn as much as possible not only must we study these things locally, we must study them collectively. We must share (as we have been doing in cyberspace through cross postings) but share in ways which allow us to get the most out of that sharing. Time and experience will undoubtedly teach us how to do this ever more effectively, but only if we make a concerted effort in this direction. To conclude. We at Chiapas95 hope that in the days to come, we will receive from those of you involved elsewhere messages and postings of information about your struggles particularly crafted for audiences mainly preoccupied with Chiapas & Mexico. At the least this might consist of introductory paragraphs tacked onto postings aimed at other audiences, at the most it might consist of entire messages crafted with the object of building linkages. We are not looking for a large number of messages --a flood of them would simply overwhelm and not achieve the desired result-- but for a few, on a regular basis, which could provide information, build understanding and tie informal knots in the web of our struggles. If you would like to contribute to this effort, please send messages to chiapas@arrow.eco.utexas.edu In solidarity and struggle, Harry ........................................................................... Harry Cleaver Department of Economics University of Texas at Austin Austin, Texas 78712-1173 USA Phone Numbers: (hm) (512) 478-8427 (off) (512) 475-8535 Fax:(512) 471-3510 E-mail: hmcleave@eco.utexas.edu Cleaver homepage: http://www.eco.utexas.edu/faculty/Cleaver/index.html Chiapas95 homepage: http://www.eco.utexas.edu/faculty/Cleaver/chiapas95.html Accion Zapatista homepage: http://www.utexas.edu/students/nave/ :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: S.I.S.I.S. Settlers In Support of Indigenous Sovereignty P.O. Box 8673, Victoria, "B.C." "Canada" V8X 3S2 EMAIL: SISIS@envirolink.org WWW: http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html SOVERNET-L is a news-only listserv concerned with indigenous sovereigntist struggles around the world. To subscribe, send "subscribe sovernet-l" in the body of an email message to For more information on sovernet-l, contact S.I.S.I.S. --------- "RE: Hotevilla Priesthood Assembly" --------- Date: Tue, 17 Mar 1998 21:48:45 -0800 From: Ishgooda Subj: thomas banyacya included....have you read this? UUCP email Issues- Press Releases from Hotevilla Priesthood Assembly January 6, 1997- In a historic meeting held on Jan 5, 1997 at the Kokop clan house in Hotevilla, members of the four Hopi religious priesthoods decided to restrict access to the village. Severe limitations were put on new-age interpretation and appropriation of Hopi religious practices which include the disassembling of their shrines on Hotevilla lands. They also agreed to expose self appointed leaders and spokespersons of Hotevilla. Kyashongewma, Neil Kayquoptewa who called for the meeting stated, "All my life we here in Hotevilla have been plagued by self appointed leaders who have created confusion in this village with the support of outsiders. We have talked about meeting on this for a number of years and now the priesthood members have made their decision." Neil, who is 82 years old has been appointed through traditional practices to lead the village through the current cycle. It was decided to invoke the kiva practices which require each member to state his position and truth from the authority of the kiva into which they have been initiated, which is also considered his home. STATEMENT of WIWIMKYAM of Hotevilla: OUR TUNATYA We the ordained members of the first Wimi, the original religious instructions, have gathered on this day of January 5, 1997 at the Kokop clan house in Hotevilla. In consultation among the four priesthoods Aalt, Wuwuchim, Tataukyam and Kwakwant together we set forth our tunatya, our wishes : 1. That all people outside of our village and our jurisdiction stop interfering in our religious affairs and religious practices and That the village ceremonial and religious events are closed to non-Hopis. 2. That all non-Hopi shrines be obliterated from Hotevilla lands 3. That self designated religious leaders be exposed and stopped. 4. That all people accepting our hospitality learn and accept our ways of proper conduct and respect before entering our village. Signatories Josovi Kiva-Wuwuchim members Kyashhongewma-Neil Kayquaptewa, and Tsosyumptewa- Franklin Suhu Kwan Kiva -Kwakwant members Roger Nasevaema, Wilton Kooyahoema, Enos Selestewa, Hugh Tenakhongva Hawiovi Kiva -Wuwuchim members Dan Evehema,Wuwuchim Member absent Declines to sign StanleyDash,Wuwuchim Member Nasavi Kiva-Aalt member Leslie Kootshongsie, Tsukiva-Wuwuchim members Humihoima-Simon Wuwuchim, Homer Koyiyumptewa, Posiwyawma-Carrol (in rest home) Tao Kiva-Tao members Wesley Honanie, Poleykuiva Matthew (absent) Paul Sewemaenewa (absent) HOTEVILLA WIWIMKYAM ASSEMBLY Press Release-1/20/97 HOTEVILLA, AZ.-In a followup meeting, member's of Hotevilla's four religious fraternities( Aalt, Wuwuchimt, Tatawkaymt, Kwakwant) con-firmed that the village is closed to those who have shown disregard and disrespect during religious and ceremonial activities at Hotevilla, including certain individuals and/or outside groups who continue to cause disruption and confrontation. Elaborating on the restrictions they reminded the people that a Hopi is one who has received the full religious instructions. After that a Hopi is one whose mother is Hopi. Recognizing other Indians who have been initiated into the Katsina society, they are reminded they have privileges and a reason to be present at the ceremonies. In-laws were also included in those invited to be present at the ceremonies. Finally those type of relationships that promote good and respectful exchanges between Hotevilla Sinom and Non-Hopi were encouraged. The recent developments are a direct result of years of abuse from outsiders who have made Hotevilla religious and ceremonial activities a spectacle. Non-Hopi have come to Hotevilla in the past and have followed religious processions too closely, imitated Hopi religious/ ceremonial activities, i.e., Paho (Prayer Feather) and shrine making, which shows disrespect for Hopi traditions and culture. Some Non-Hopi have taken various religious items from Hopi shrines and illegally bought old Hopi artifacts, some of which had high religious significance. A priority is the matter of individuals and groups who have used the name Hotevilla and/or Hopi to promote themselves, their causes and organizations without acknowledging respected and accepted community practices. These people have appropriated Hotevilla traditional/ religious Navoti (knowledge) for self promotion and personal economic gain. The Wiwimkyam want the public to know that certain individuals and groups must be exposed and the public record set straight on these people. The group restated their authority as originating from the assembly of Wiwimkyam and not one single individual. They wanted this repeated and understood. A deliberate accounting of their positions on these matters will be released in a thoughtful manner. A public meeting is anticipated soon. Meanwhile the Hotevilla Community development office has been designated as the information referral center. For more information call: 520-734-2420. HOTEVILLA WIWIMKYAM ASSEMBLY Hotevilla. Press Release-2/4/97 Following the recent night dances at Hotevilla it has become clear that Martin Gasweseoma and Dan Evehema will continue to encourage their supporters to defy the assembly of Wiwimkyam. Unwelcome individuals attended the dances in Hawiovi Kiva and outside, in direct defiance of the closure terms. In response to these individuals and their supporters the Wiwimkyam assembly are resolved to expose the reckless behavior of these two self-appointed chiefs. Martin and Dan do not hold any positions of religious authority in Hotevilla. Succession to leadership positions in Hotevilla are as follows: The Kikmongwi (village chief) and the Wim Momgwit (high priests) hold life long positions or until they no longer can perform the physical requirements of their position. They are selected while in the mother's womb. They are ordained in a hairwashing ritual by the Kwakwant. Then they are instructed in the physical, natural and spiritual laws of the Land and their responsibilities to the people, by the assembly of high priests at the Kokop Clan house, wherein resides Masau. This same assembly removes irresponsible leaders. Martin and Dan have never gone through this process. No Bear Clan person has been Kikmongwi at Hotevilla. Poliwuhioma from the Bluebird Clan has served as Kikmongwi, during Patcavu. He passed this on to Siwihoima who then instructed Lomahoima. Yukioma and Pongyayawma (Kokop Clan uncle and nephew) have served as caretakers of the land, beyond the village proper, through safekeeping of the stone tablets, holding them in trust for the people. These tablets provides safe passage for the people so they have served the people in the village and throughout Hopi lands, through this service. This has been the leadership at Hotevilla. Martin and Dan are aware of their responsibilities in the community which does not include the authority to speak for the people. Dan claims Greasewood Clan, Katsina and Snake leadership and holds none of these but only membership in the Wuwuchim and in that membership he takes direction from the Wuwuchim at the Mong (Chief) Kiva. He has never been seen smoking and praying at the Katsin-ki, or any other Kiva during religious events, nor at community events such as weddings. Both know that a Hopi leader stays at home, available to the community but Martin's trips abroad selling his message are well known and Dan is seldom seen in the village. Both are engaged in Paho making outside of religiously prescribed places and times. Persons not entitled to this ritual are learning from them and so are engaged in the mockery of original, accepted practices. Martin and Dan try to emulate Yukioma's resolve never to accept the Whiteman's goods. The Whitemen arrive daily at Martin's house with material goods. Dan seeks contributions over the internet. Thomas Banyacya, Manuel Hoyungowa, Rena Murillo, Emory Holmes and non-Hopis Katherine Chesire (founder of Touch the Earth Foundation), Thomas E. Mails (author of Hotevilla, The Hopi Survival Kit, Native American Pathways, Mystic Warriors of the Plains) and Roy Steevenz continue to seek contributions for Hotevilla, supposedly with the Elders' blessings. Do not send contributions to Hotevilla, on their behalf or those of Caretaker's of Hotvela in Hopi and Hopi Sinom. Also be wary of contributions to Hotevilla through, Don't Waste Arizona, Inc.. The people of Hotevilla will confirm this information. Those from outside the community who continue to create conflict are in headlong collision with the community. Gratitude is extended to the non-Hopi friends who respected the closure and showed restraint although they had a long history of attending these events. Gratitude also goes out to those assisting with the distribution of this information. On file, Eleven (11) of fifteen (15) Wiwimkyam signatories to Tunatya. For more information call: Phone: 520-734-2420 --------- "RE: Rebuttal to the Hopi Press Releases" --------- Date: Fri Mar 20 10:15:25 1998 From: trenda@phnx.uswest.net Subj: Hopi Press Release UUCP email Dear Friends, I have been asked several times to write a rebuttal to the "Press Releases" created by the Priesthood Assembly, from Hotevilla. Personally I have little to say about it let the truth speak for its self. Although briefly, in my opinion, This is an organized act of Oppression for our traditional Hopi Elders on the Mesa's. As a foundation (TTEF) however with our years of working on this level have found this exists not only at Hopiland and on almost ALL of our "reservations" but Through out the World. And this is why we speak for them along with our Education and Distance Learning programs. Being Oppressed by the Oppressors is one thing, being oppressed by your very own relations is a very sad state of Human Affairs. We represent the Elders with out a voice, you know the ones i mean? The Elders and children behind the Tribal Councils? behind the Toxic Waste Dumps, behind the churches, behind the digging and contamination of our Holy Lands, behind all those ancestors bones being dug up or having Gambling Places built on them. Who among you would deny these wise ones at least a right to speak their mind? Who among you is above the Creators Laws? Who among you is above the natural laws of the Mother Earth? These Elders have something to say, although unpopular, It is still their truth. And if we don't hear their truth soon, very soon, it is prophesied it will become our truth. To the best of my knowledge this is the "land of the free" and with these freedoms we still have "Freedom of Speech". So although some succeed silencing them on the Reservations, silencing TTEF is another matter. Statements about Dan Evehema & Many others: Our Elders live in constant fear for their lives and are discredited and abused if they speak their minds or share their dreams. Grandfather Chief Dan Evehema is a spiritual leader and his strength and foresight to stick up for the Land and traditionals is something we all should take to task. He always since 1906 when he and his brothers built the Kiva in Hotevilla has devoted his life to the People of the World. Offering Prayers for us to have a good life, happy life, soft gentle rain, health children, and "No fighting over there". He always remembers each and everyone of you too by saying, "You know lots of Indians, they got no land?" Maybe one day we will be Ho-bo, too. No land means no life to a Hopi. http://www.timesoft.com/hopi/message.htm Comments from other Hopi Elders: "With so much politics and so much hostility going around on the Mesas Hopi is in danger of driving away even true Pahana, I wonder how True Brother will get passed all the hostility? Maybe I am speaking my mind too openly in this forum, you know as good as anyone, these days Hopi must keep his mouth closed or Wimi may discredit him. Right now I would like to turn my back to the Mesa and keep walking, but I must honour una, ingu and they expect things from me. Wimi has forgotten more than Wimi can remember. Only Piiqwangw can place the Sacred Tablets naanaqle'. Many are worried about this Tablet, I get any e-mails about Sacred Tablet, do not worry, Sacred Tablet is safe, it is even under Wimi's nose, Piiqwangw has hidden it under Wimi's nose. Wimi has set many tests for Piiqwangw and he alone can pass these tests. He must wait for Wimi to grow wise and know him. If Wimi does not know him, Pahana qa sinomu'yta Mesat "atsveq. Mesa tilawqa'qati. Piiqwangw will have to look elsewhere for three, two or even one true Hopi. Where will he look? Haqam? Piiye? Suskyam. Yangwa? I am sure Piiqwangw, the Capable One, wants all who hope for the Return to know True name. In speaking about these matters I feel my neck is very vulnerable and I have no solution to this. If my head is chopped off for these words it is not too bad, I have made good friends here, and even found a new brother, a man is rich when he has good friends, and a man is fearless when he has a family. The Two Horn and One Horn Societies are very *powerful, they are equally powerful but for different Worlds. Two Horn Society is Chief Society in charge of ceremonies in Third World [called Palaqtawapi and Palasohu] and has all the knowledge of Third World. Alosaka is the Diety [Peace Counsellor] of the Two Horn Society and Bow Clan is the Chief Clan of Two Horn Society. Another Diety of Two Horn Society is Saaviki [War Counsellor]. Angwusi is Chief-Guardian-Bird of Third World. Third World is also called Palaatkwapi Pala [red].Ala [Horn] Api [useful one] Atkya [below] Red-Horn-Useful-Below-World. Palaq-tawapi is meaning Pala [red] laq-ta [remove snow] Tawapi [sun is doing] meaning Red-Star-from-which- Sun-Removed-Snow. Palasohu [Red Star] is a good name for Third World because Third World is a Red Star in Topkya. Two Horn Society speaks Mouth to Ear with God. This Two Horn Society Priests are ordained *chosen Priests of Palaakwapi. Two Horn Priest is ordained in his mother's Tipkya, born to be Two Horn Priest. If he is not born Two Horn Priest he is without power, so only the born Priest can take his Position as Two Horn Priest. In Palaakwapi when a Two Horn Priest is speaking Palaakwapi is listening and in Third World Palaakwapi *is Land and Life. Life in Third World is very different from here. Man is more close to Palaakwapi and more obedient to Palaakwapi than in this Fourth World. In this Fourth World man has very little Respect for Tuuwaqatsi. Man is not afraid to be disrespectful of his Mother. On Red Star Two Horn Society has very *powerful Medicine. One Horn Society is Chief Society in charge of ceremonies in Fourth World [Tuuwaqatsi]. One Horn Society is mouth to ear with Tuuwaqatsi. One Horn Priests are ordained Priests of Tuuwaqatsi and are responsible for Fourth world. Bear Clan is the Chief Clan of One Horn Society and Sooqimhonaw [Big-Black-Bear] is Diety of One Horn Society. Mongwu [Great Horn Owl] is Chief-Guardian-Bird of Fourth World. Many say Eagle i! s Chief Bird in Fourth World but Mongwu is Chief Guardian Bird. Tuuwaqatsi is also called Tsorslaqtawapi Blue-Star-from-which-Sun-Removed- Snow, and Tsors'sohu [Blue Star] but these two names have been forgotten. One Horn Society has *very powerful Medicine but Pahana has come between One Horn Society and Tuuwaqatsi, calling those Old Ways pagan and trying to make weak the Medicine of One Horn Society. True Brother brings Medicine of One Horn Society back to Tuuwaqatsi because True Brother belongs to One Horn. On Red Star mankind is not very wise, when the Medicine of Two Horn Priests is working the Society is popular with the people, but when the Medicine is blocked by the Medicine of their Mother Palaqtawapi, the Two Horn Society is unpopular. This is always the way when people behave like children. On Red-Star-Third-World-Palawtawapi Two Horn Society did *everything to help all the people, but when something is going not according to the plan of the people, Two Horn Society is catching accusation and trouble. These false accusations are coming because people are forgetting the Power of Palaqtawapi is greater than the power of Her Two Horn Society. When the Medicine of Red Star is blocking the Medicine of Her chosen Two Horn Society then the Medicine of Two Horn Society must bend before the Medicine of their Mother. The same problem is happening in Fourth World. On Fourth World Tuuwaqatsi Earth Mother has chosen One Horn Society to be Her Chief Priests in charge of ceremonies. Nothing was done wrong by Two Horn Society, only that this Mother has ordained One Horn to be Her Chief Priests. When the Medicine of One Horn Priests is working the Society is popular with the people, but when the Medicine is blocked by the Medicine of their Mother Tuuwaqatsi, the One Horn Society is unpopular. People behaving like children again in this Fourth World. On Tuuwaqatsi, One Horn Society is doing their best to help all the people, but when something is going not according to the plan of the people, One Horn Society is catching trouble. These false accusations are coming because again people are forgetting the Power of Tuuwaqatsi is greater than the power of Her One Horn Society. When the Medicine of Tuuwaqatsi is blocking the Medicine of Her chosen One Horn Society then the Medicine of One Horn Society must bend before the Medicine of their Mother.'" End of Hopi Elders Statement* Who among you is above the Natural Laws and the Creator? Look to your hearts and find the Compassion of the Ancestors and Pray this never happens to you. In service to the Holy Ancestors, katherine cheshire touch the earth foundation http://www.timesoft.com/hopi --------- "RE: Walmart and Burial Grounds" --------- From: danawa7@juno.com (Agin Unawhi) Subj: Walmart and Burial Grounds Date: Tue, 17 Mar 1998 22:48:54 -0500 UUCP email Osiyo my Beloved, Again Walmart, and JDN Development is destroying our Burial Grounds, this time it is in Nashville, Tn. The last time I faced this group, they had, A MEMORANDUM OF AGREEMENT, with the former chief of the Eastern Cherokee, and the judge ruled in favor of the Federally Recognized Cherokee. Isn't it time for this carnage, this desecration, to be stopped. Too often tribe after tribe has faced this group and failed because WE would not stand together. Where are the Warrior's Societies, AIM, and Fed. Recognized Tribal Defense Coalitions. If Georgia Senator Clint Day (Day's Inns), Roddy Sturdivant, and James Braden can be stopped, so can Walmart and JDN Development. Taking this stand may not get you friends in high places among the Human Tribe, but their are higher places than these, and the Ancestors are the Gate keepers here. Petition Campaigns for preservation to the Congressmen from their constituents, to Vice President Al Gore ,and to the Tenn. Govenor, hot media coverage and Native encampments are all needed NOW.......... It's up to you. From: "Kevin E. Smith" > The following information on the newly heating up Wal-Mart construction in Nashville is provided for your information. Since the demise of the Banner last week and because the Tennessean offers no on-line posting of articles, I felt I should post a summary. Please note that the following is my personal summary of newspapers and other information and does not reflect "truth, justice or the American Way" on the part of Middle Tennessee State University, the Nashville Tennessean, DuVall & Associates, the Tennessee Division of Archaeology or anyone else that you can think of. ---------------- A proper and official court order approving identification, removal and relocation of burials from the proposed Wal-Mart/Lowes development site was received from the Chancery Court. DuVall & Associates, the archaeological firm hired, began the process of identifying burials last week. According to reports, the Archaic site on the property had no subsurface features of any kind. However, when investigations moved to the Mississippian site, my informed suggestion that "if you can see 15 or 20 looted stone box graves on any site in MIddle Tennessee, you can count on about 80 total burials" seems to be holding up. Of course, without federal or state funding, the archaeological sites associated with this cemetery (or cemeteries) will be destroyed with only minimal recording of information. While I cannot reproduce the text of the Sunday Tennessean article due to copyright restrictions, some members and organizations of the Native American community in Middle Tennessee are preparing to make this project a "major stand on some issues." ON Page B1 (Local News), the Headline was "Protestors to Risk Jail for graves." According to the article, some local Native Americans are willing to risk jail to prevent removal and relocation of the burials at the Wal-Mart/Lowes site. While officials for JDN Realty (the developer), Wal-Mart and Lowes corporate entities, and local officials appear to have complied with legal requirements on this project, Native Americans do not believe that "moral" and "spiritual" obligations have been fulfilled. According to the Tennessean article, Native American attorney Albert Bender states that "we will bodily oppose the removal of these graves, up and to the point of civil disobedience... I know the police have to do what they have to do, and we have to do what we have to do." My guess is that the protests will draw some attention, but the court, JDN Realty and Wal-Mart corp have made their decisions and, unfortunately, I suspect another small Mississippian settlement will soon be a parking lot and building pad for a "much needed" new Wal-Mart and Lowes facility. Sunale Danawa Nuwati --------- "RE: Indigenous Persons who Betray Their People" --------- Date: Thu, 19 Mar 1998 13:32:13 -0500 From: Kahn-Tineta Horn Subj: INDIGENOUS PERSONS WHO BETRAY THEIR PEOPLE UUCP email MNN. Mohawk Nation News. 19-Mar-98. They've always been there, but today there are more of them and they are unafraid because they are protected by the oppressors as long as they are useful to them and do their bidding. But why are they more committed than ever before to work against their people and harm them, no matter how much their own people beg them to stop? During the past 15 years or so, there has been a greater emergence and escalation of the problem of Indigenous individuals who betray their own people on behalf of the enemy. The reasons these individuals carry out such treachery looks like a desire for material wealth or power. But is that the only reason why they abandon their principles and cross over to the join the army of the opponents? They appear to no longer see that they have permanently enslaved themselves to tyrants and have abandoned the only people they once could trust, the only people who loved them in healthy ways. Despite the faces these disloyal persons put on, they too are victims of racism the same as the rest of the Indigenous people. The problem facing Indigenous people is how to deal with them because they are harmful. How can they be identified and how can the information be shared to stop them from harming or dividing their people? Perhaps there should be a meeting of many people from many cultures and races to discuss this phenomena and to develop a strategy which can be widely publicized. What did the ancestors do to their spies and traitors? In some Indigenous cultures, those who knowingly worked against their people and ended up harming them were considered as having alienated themselves and had to forfeit all birthrights and claims on their nation and territory. One writer stated that the charge against these persons is treason and the penalty is death. There needs to be a full and open discussion of this. --------- "RE: Onondaga: The Central Fire" --------- Date: Thu, Mar 19, 1998 1:50 AM EDT From: Miketben Subj: Fwd: THE EASTERN DOOR STUFF THIS WEEK ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ THE FOLLOWING WAS COPIED FROM THE EASTERN DOOR NEWSPAPER - KAHNAWAKE MOHAWK TERRITORY VOL. 7 NO. 7 - MARCH 13, 1998 - EDITION ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ EDITOR'S COMMENTS - APPEARING ON PAGE 2 -------------------------------------------------------------------------- ONONDAGA: THE CENTRAL FIRE _____________________________ The demolishing of the four smoke shops in Onondaga last week would not have caused such a controversy, had it been in any other community. But because Onondaga is supposed to be the central fire of the Confederacy and has tried to set itself apart as the only functioning community totally under a traditional government, the incident has cast a pall over the Six Nations. Some people have difficulty in understanding how a situation can be allowed to deteriorate to such a degree by the Onondaga Chiefs who are well known for preaching the ways of peace and non-violence. It would seem that the message of peace that the Peacemaker gave to us has been lost in the events that led up to the destruction of the buildings. This is not to say that they do not have the authority to carry out such an action. As the governing body in Onondaga, the Nation Council has the responsibility to enforce its own laws. A government is only as strong as the laws it can enforce. What is being questioned is the wisdom of the action. And the smoke shop owners are not beyond criticism either. Their actions, in defiance of the Onondaga Nation Council, was bound to end up in confrontation. It happened in 1993 and now again in 1998. They may have had a legitimate complaint back in 1987-88 when some of them stopped paying dividends to the Nation Council, claiming that there was not adequate accountability for the large sums of money the Nation was receiving. But the continued refusal to abide by the laws of the Onondaga Nation has led to a situation where the bringing down of the Nation Council at any cost seems to be the goal. In this manner the very foundation of the peace is threatened. By offering individuals dividends from the Peoples Smoke Shops, are they trying to buy the hearts and minds of the people? And to what end? If people want change in the government of Onondaga, this is not the way to go about it in a traditional society. The lines are being drawn between those who support traditional government at any cost and those who want to change traditional government at any cost. The bitterness between the two groups has turned into a chasm. There is very little or no middle ground. For those of us from the outside, it is important that we don't take sides in this conflict if we are to be of any help in reconciling the two sides. We must make sure that the spirit and intent of the Great Law is upheld. Choosing one side over the other may not be the solution but may only add to the tension. The Great Law allows for conflict resolution in these situations, and the Onondagas have an opportunity to demonstrate how this would work rather than just brute strength on either side. Everyone is watching. ================================================== THE FOLLOWING ARTICLE APPEARS ON PAGE 18 --------------------------------------------------------------------- QUIET AT ONONDAGA BY: KENNETH DEER _________________________________________ The situation in Onondaga is quiet but still simmering under the surface. Three of the four smoke shops that were demolished on March 2 have been hauled away by town workers. Shenandoah's was not removed and remains in the same condition. The area of Papineau's Smoke Signals has been completely ripped up. The pavement has been removed and there are only mounds of dirt remaining. Tension still exists because of stories of threats, real or imagined, which circulate through the community. --------- "RE: Respecting our Elders" --------- Date: Wed, 18 Mar 1998 14:18:50 -0700 (MST) From: swv1@ctaz.com (Save Ward Valley) Subj: Respecting our Elders--A story from Ward Valley UUCP email RESPECTING OUR ELDERS by Dan Hamburg David Burns, Department of Interior police, emerged from his white Chevy Blazer with a benign, almost bemused expression on his face. Six feet, tanned, athletic, and balding, he walked toward the van where Steve Lopez, a paraplegic and spokesperson for the Colorado River Native Nations Alliance, waited to receive a five-day eviction notice. Before reaching the van he saw a familiar face, a Quechan man named Preston Arroweed. "Hello, David. It's good to see you, my friend." called out the bronzed, middle-aged Indian man. "Hello, Preston. Good to see you also." replied Burns. "You know why we are here and you know that we will not be moved. In fact, I am prepared to die if necessary in order to protect this land that was sacred to our ancestors and is likewise sacred to us. And David, if I must die here, I want you to do my the honor of firing the bullet that ends my life." David Burns looked Preston Arroweed straight in the eye but he shuffled his feet a bit. "David, we have known each other for many years. I know you are a good man. That's why I want you to do me this honor and no one else. And one other thing...It might be best if you would go back to your station and bring out you Gatling gun. Don't stop with me but shoot us all dead. Because if you put a nuclear waste dump on this land, you might as well kill us." The occupation of Ward Valley (Silyaye aheace in Mojave language) by approximately 200 native and non-native activists in just entering its fourth week. It is being conducted under the strict guidance of Tribal Elders from the five Colorado River Indian Nations: Ft. Mojave, Colorado River, Cocopah, Chemehuevi, and Quechan. The occupation is preventing US Ecology, the company hired by the federal government to conduct further tests on the site, from completing their work. The tribes maintain that no further testing is needed because this is sacred land there will be no nuclear waste dump here. Tribal Elders are holding sacred ceremonies on-site around the clock. Security is being provided by the American Indian Movement (AIM). There is a strict code of non-violence and a prohibition against drugs and alcohol in the "village." Through the spirit is often light-hearted, this is an intensely serious matter. Some of the most dangerous wastes produced by our high-consumption, high-tech civilization are being denied a burial site by the people from whom this land we call the United States was stolen. It is already a burial site for their ancestors. It is bad enough that radioactivity from the dump might leach in the aquifer that feeds the Colorado River. It is even worse to defile sacred land. Finally, there is the desert tortoise or Kah-Pet in Mojave. A Fort Mojave Elder named Llewellyn Barrackman calls Silyaye aheace the "headquarters for the desert tortoise." The tortoise is federally listed under the Endangered Species Act. Were it not for the ESA, former Interior Secretary Manual Lujan would have transferred the site into the avaricious hand of Pete Wilson in the waning days of the Bush Administration. Silyaye aheace is critical habitat for the tortoise. Last night, we sate around a campfire and listened to a woman talk about her native language. "There are only a few speakers left. I am studying the language of our people so that it will not die." She told stories about the surrounding mountains and the lives her people lived here for centuries. Her mother sat beside her wrapped in a colorful blanket, saying little but clearly enjoyed the chilly, starry Mojave night. When it was time to leave, the older woman stood up and walked to each person. She shook their hand, beaming. NOTE: Dan Hamburg is a former Congressman from California and running for Governor in the upcoming election as a member of the Green Party. He and his wife, Carrie, have been occupants of the Ward Valley village for the entire time of this occupation. They have left only twice to spread the word of what is happening here to others across the state and fill some of the requirements of his candidacy. Save Ward Valley 107 F St. Needles, CA 92363 ph. 760/326-6267 fax 760/326-6268 http://www.shundahai.org/SWVAction.html http://earthrunner.com/savewardvalley http://www.ctaz.com/~swv1 http://banwaste.envirolink.org http://www.alphacdc.com/ien/wardvly4.html --------- "RE: MAI: Insult Plus Injury" --------- Date: 10:19 AM Mar 4, 1998 From: twnet@po.jaring.my in twn.features Subj: MAI-Insult plus injury to South Newsgroup: soc.culture.native THE MAI - INSULT PLUS INJURY TO DEVELOPING NATIONS In February 1998, a meeting was organised in Paris to continue negotiations for a Multilateral Agreement on Investment. Although only the rich countries of the OECD were at the discussions, the treaty is also meant for developing countries. The MAI would however have serious and even devastating effects on the economies and societies of the South. Martin Khor analyses the MAI's provisions in the first of two articles. By Martin Khor Third World Network Features An international treaty giving foreign investors unprecedented rights to enter countries in almost all sectors, freely bring funds in and out of these countries, and to be treated better than local companies, is being negotiated by governments of the rich countries behind closed doors, largely unknown to the public. Scheduled to be concluded in 1998, the Multilateral Agreement on Investment (MAI) is giving rise to protests from citizen groups around the world, and to grave concerns from developing countries. The MAI is being drawn up by the 29 rich nations that form the powerful Organisation for Economic Cooperation and Development (OECD). But it is also (indeed primarily) meant for the other countries to sign on to. In February 1998 the OECD held another round of talks, which concluded indecisively. But the countries are still trying to finalise the treaty before the year's end. They want to finish the job before increasing public awareness puts the brakes on it. Developing countries are not even invited to the negotiations, even though they are expected to also sign on, once the 29 OECD nations have finalised the treaty. 'This is why we are calling it a multilateral agreement, and not an OECD agreement, as we are negotiating a treaty for the world,' an OECD official explained at a seminar in Hong Kong in 1996 for Asian governments in an attempt to attract them to join the MAI. The response was cool. Many Asian delegates expressed outrage at the audacity of the rich nations' attempt to draft a global treaty of such great significance, without first consulting the majority of countries or inviting them to participate in the negotiations. They felt further insulted when the OECD officials explained, without batting an eyelid, that developing countries had to be kept out of the talks as the aim was to have a treaty with 'high standards', and taking on board the concerns of the Third World would 'dilute' these standards. In 1997, a Canadian group, the Council of Canadians, got hold of the highly confidential draft of the MAI text and placed it on the Internet. The treaty's features and its effects are so serious and shocking that the non-governmental organisations launched a global anti-MAI campaign. The MAI's main objectives are to attain high standards of 'liberalisation' for foreign investments, to give maximum protection to the property of foreign investors, and to set up a strong enforcement system to ensure that these first two goals are met. Under the liberalisation sections, the MAI would give foreign investors the right to enter and establish enterprises with 100% equity ownership in all member countries. This is particularly significant since a very broad definition is given to the term 'investors' (to include any person or legal entity, whether or not for profit, whether private or government-owned, including a corporation, sole proprietorship, trust, and association), and to 'investments' (every kind of asset, including an enterprise, shares and equity, bonds and debts, intellectual property rights, contracts and concessions). Thus, governments would no longer have the authority to screen the entry of foreign investors (or even of non-commercial societies), or to place limits on the degree of their participation in the national economy and society. Foreign investors must also be given 'national treatment', defined as treatment no less favourable than that accorded to local investors. In other words, foreigners and their firms can be treated better than locals, but not less favourably. This implies that policies that favour local businesses, farmers or even consumers (for example in house and land purchases and ownership) would be prohibited. Small and medium-sized local firms and farms would not be able to enjoy 'affirmative action' policies as these would be considered illegitimate acts of discrimination against foreign companies. Key foreign personnel of foreign firms must be given the right of entry and work authorisation (denial will be forbidden even on the ground that local professionals require employment), and their numbers cannot be restricted. Also, governments are prohibited from imposing 'performance requirements' on any foreign or local investor. The prohibition list includes requirements on firms to use locally made goods and services, to export a percentage of goods and services, to transfer technology, to relate the firm's value of imports or local sales to its export value; to establish a joint venture or achieve a minimum level of local equity participation, to hire local personnel, and to achieve a level of production, sales or employment in the country. Many items on this list are seen by governments as social obligations that foreign corporations should meet as a contribution to the host country's development goals. The MAI would ban governments from requiring any corporation (local as well as foreign) to meet these obligations. Governments must also give 'national treatment' to foreign investors in all kinds of privatisation schemes. Preference shown to local firms, or reservation of shares for local enterprises or citizens, during privatisation exercises would be illegal. Special share arrangements (for example, retention of golden shares by a state in order to maintain policy control of the privatised entity) may also be banned. Under the MAI's 'investment protection' section, states cannot expropriate or nationalise a foreign investor's assets (or take any measures having equivalent effect) except for a public purpose and accompanied by prompt and adequate compensation. Since the definitions of expropriation and equivalent measures cover broad areas, compensation claims can be made against a state not only for clear instances (such as acquisition of land or factory) but also by an investor who feels he has been unfairly taxed, that his intellectual property rights are not adequately protected, or that his rights to resources or business opportunities have not been respected. In another clause on 'transfers', the MAI states that all payments relating to an investment may be freely transferred into and out of the host country without delay. This obliges host countries to have the most liberal policy towards capital inflows (including the entry of funds for stock-market speculation) and outflows (including profits, proceeds for sale of shares or assets). With this clause, countries would be prevented from having measures which they believe are needed to prevent the kind of hot-money flows that have recently caused financial havoc to the South-East Asian countries, and led eventually to balance-of-payments difficulties. To enforce the investors' rights spelled out above, the MAI will have a 'dispute settlement' system in which a state can take another state to an international arbitration court for not meeting its obligations, and an investor can likewise sue a state. If found guilty, the offending state will have to pay financial compensation for the damage, or undertake restitution in kind, and other forms of relief. State-to-state disputes are also heard in other fora, such as the World Trade Organisation. The MAI is, however, unique in that an investor can also sue a state, making it the first multilateral treaty providing such a privilege to a private investor. The only precedent is in one narrow provision of the North American Free Trade Agreement (NAFTA). Under this, in April 1997, a US company, Ethyl Corporation, sued the Canadian government for banning the import of a gasoline additive MMT, which is a dangerous toxin. Ethyl claims the ban violates NAFTA provisions and is seeking restitution of US$251 million to cover losses from the 'expropriation' of its MMT production plant and its good reputation. Ethyl claims the ban will reduce the value of its plant, hurt future sales and harm its reputation. The Ethyl case is an example of suits governments could face under the MAI. Such court cases would make governments fearful of having any policy that displeases the corporations. Even the fear of the threat of a suit could put brakes on health, safety, environmental and social policies. Initially, MAI members can ask that certain sectors and activities be exempted from having to follow certain obligations. However, these exemptions are to be only temporary, must be stated in the country's reservations list, and must be phased out. All OECD members are expected to be initial members of the MAI, but it will also be open to any other countries. The OECD is already persuading developing countries to join the MAI and some could be subjected to pressures. The implications will be serious for those who join. Most developing countries welcome foreign investment. But many countries also have sophisticated regulatory frameworks that govern the entry and conditions of establishment and operations of foreign firms. Restrictions are placed on foreign investments in certain sectors or in some ways (for example, requiring that a percentage of equity be reserved for locals). These are aimed at attaining a minimum level of participation of local people in the economy; at protecting and strengthening local firms and small farmers who would otherwise not be able to face the onslaught of giant multinationals; and at protecting the balance of payments from too much financial outflows due to profit repatriation and high import bills of foreign companies. The proposed MAI would prevent developing countries from adopting the policy instruments and options they require to attain economic development. As the MAI will have such an important effect on so many aspects of our social and economic lives, and on the environment, there must be an open debate on it in all countries. To facilitate this debate, governments should provide detailed information on the MAI to Parliaments, the media and the public. For we can afford to ignore what these MAI negotiators are secretly rushing to conclude only at our own peril. - Third World Network Features -ends- About the writer: Martin Khor is Director of the Third World Network. When reproducing this feature, please credit Third World Network Features and (if applicable) the cooperating magazine or agency involved in the article, and give the byline. Please send us cuttings. Third World Network is also accessible on the World-Wide Web. Please visit our web site at http://www.twnside.org.sg. For more information, please contact: Third World Network 228, Macalister Road, 10400 Penang, Malaysia. Email: twn@igc.apc.org; twnpen@twn.po.my Tel: (+604)2293511,2293612 & 2293713; Fax: (+604)2298106 & 2264505 --------- "RE: Deals with BC Treaties" --------- Date: Sun, 22 Mar 1998 01:16:06 -0800 From: SISIS@envirolink.org (S.I.S.I.S.) Subj: What deals are BC Indian leaders prepared to make? :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: [S.I.S.I.S. note: The following UBCIC press release was reprinted in Khatou magazine's March edition.] UBCIC DEMANDS THAT LEADERS OF BC TREATY PROCESS CLARIFY THEIR SUPPORT OF FEDERAL AND PROVINCIAL POLICIES Williams Lake - Chief Saul Terry, President of the Union of BC Indian Chiefs, demanded that the Indigenous leaders within the BC Treaty Process clarify their support of federal and provincial government policies regarding Indigenous Peoples: "The Minister of Aboriginal Affairs has denied that the Indigenous Nations in British Columbia are asserting unceded aboriginal title over the entire area of British Columbia. Minister Cashore stated that Edward John, Joe Mathias, Robert Louie accept the policies of the Federal and Provincial governments as represented by the British Columbia Treaty Process. I would like to clarify if this is true. These leaders must publicly declare, and put in writing, whether or not they agree with the current Federal and Provincial policies to: 1. Extinguish 100% of our peoples' Aboriginal Title to our traditional homelands, in exchange for the Province agreeing to recognize only 5% of our Lands under fee-simple Provincial title. 2. Require Indigenous Peoples to take out loans as a mortgage on our own futures in order to "negotiate" to recognize our internationally and legally recognized Aboriginal Title. 3. Eliminate traditional systems of Indigenous Self determination. To trade in our traditional systems of governance for the "Self Government Corporations" that Canada will agree to recognize. 4. Refuse to meet honourably and justly with Indigenous Nations who do not support the current BC Treaty Process, therefore violating their fiduciary duties and legal obligations. 5. In exchange for the devastation brought upon our Peoples, including the theft of our Children, Culture, Language, Land and Resources offer a limited compensation package set according to a predetermined formula of the Federal and Provincial Governments. These policies are the foundation of the current BC Treaty Process. When you agree to enter into the BC Treaty Process, this is the basis on which you agree to do so. If the leaders of the BC treaty Process do not agree with these policies, they must step forward and say so. Citizens of our Indigenous Nations deserve to know what deals these leaders are prepared to make with the Federal and Provincial Governments. The Union of BC Indian Chiefs would like to publicly invite Canada to submit a "letter of intent" to our Indigenous Nations where they wish to continue to use and access our Land and Resources. :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: More information on the BC treaty process: http://kafka.uvic.ca/~vipirg/SISIS/Clark/BCgovt.html :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: S.I.S.I.S. Settlers In Support of Indigenous Sovereignty P.O. Box 8673, Victoria, "B.C." "Canada" V8X 3S2 EMAIL: SISIS@envirolink.org WWW: http://kafka.uvic.ca/~vipirg/SISIS/SISmain.html SOVERNET-L is a news-only listserv concerned with indigenous sovereigntist struggles around the world. To subscribe, send "subscribe sovernet-l" in the body of an email message to For more information on sovernet-l, contact S.I.S.I.S. --------- "RE: History of Indian/U.S. Treaties" --------- Date: Wed, 18 Mar 1998 10:02:49 EST From: ErthAvengr Subj: The History of Indian-U.S. Treaties: a series by NAU Students Organization: AOL (http://www.aol.com) UUCP email Permission given for non-commercial, non-web-site print THE HISTORY OF INDIAN-U.S. TREATIES: A series by NAU Students February 9-16 Indian Country Today By the Northern Arizona University Treaty Class For Spring 1998 Edited by Class members Andrea Bia, Cindy Parrish, and Don Virgil Indian Country Today Online Editor's note: During 1998-- with an endorsement from the Navajo Nation Council--- the Navajo Program and the History Department in Northern Arizona University's College of Arts & Sciences are marking the 130th anniversary of the signing of the Navajo-U.S. Treaty of 1868 with new courses in Navajo history and federal Indian law. Students in the course on Indian-U.S. Treaties, taught by Dr. Jack Utter, agreed with ICT to write a weekly column on information they will be learning during the Spring semester. ~~~~~~~~~~~~~~~~~~ Treaties form the backdrop of the past and confirm the rights which Indians have today. And, Indian treaties provide basic definitions for the evolving future of Indian Nations and people. [ From " Indian Treaties" by Kickingbird et al. )1980).] Treaties, in general, are international agreements, or contracts, between two or more sovereigns-a sovereign being a self-governing political entity. These agreements establish legal relationships between the sovereigns concerning the issues addressed in the treaties. Treaty issues can include any number of subjects, but seem to most often involve terms of peace, military alliance, boundary establishment, trade, and other topics relating to the basic welfare of nations. Indian-U.S. treaties, like all other treaties, are international legal instruments. When Europeans first settled in North American, they had little choice but to " treat with", or negotiate with, the Indian tribes as the independent nations they were. European nations and others whose people negotiated treaties, both written and verbal, with the Native people of North America have included Denmark, Sweden, Holland, France, Spain, Russia, Great Britain, The Republic of Texas, the Confederate States of America, Mexico, Canada, and the United States. Roughly 800 written treaties were signed with tribes by agents of non- Indian nations. The majority of the treaties ( from 400 to 500) were between the U.S. and tribes in this country. Of the nearly 500 Indian-U.S. treaties, only about 370 were actually ratified by the U.S. Senate, becoming part of " the supreme law of the land" under the Constitution. Many tribes negotiated more than one treaty with the U.S. over the years, and a few signed as many as six or more. In the 1630's, The Dutch set the standard for formalized treaty making with tribes. Not to be outdone by a competitor, Great Britain and its colonial governments also engaged in treaty making with tribes in a big way. Between 1607 and 1776, at least 175 Indian treaties had been concluded by these governments with tribes east of the Mississippi River. After the Declaration of Independence, in 1776, the U.S. adopted from the British its own extensive practice of entering treaties with tribes; executing the very first Indian-U.S. treaty with the " Delaware Nation" in 1778. This interesting document contains a provision that would allow other tribes to join the Delaware's " and to form a state whereof the Delaware nation shall be the head, and have a representation in Congress"- but only with approval by Congress. This never happened. Because Indian-U.S. treaties form a part of what is known as " federal Indian policy," it is important to have a basic understanding of the history and evolution of that policy, which has proved to be complex, confused, contradictory, and ever-changing over the past 220 years. To provide this historical context for future articles, the remainder of the present one will give a brief overview of the first two of the various major eras of federal Indian policy, from the 1770,s to 1850. History of Federal Indian Policy By understanding the federal Indian policies of the past we tribal members can better influence those of the future. [ Travis K. Smith ( Navajo), NAU Student.] Establishment of the Federal Role: 1776-1820 The British had dealt with the tribes as sovereign foreign nations who held the balance of power during the Europeans' competition with each other over North American. But, there was a long-term British debate over whether control over Indian affairs should be left with each of the colonies, or should the central ( or Crown) government be in charge. By the 1760's the Crown ended the debate by taking firm control over Indian affairs. The U.S. began its political life in 1776 with considerable confusion over who should control Indian affairs-- the states or the federal government. ( Many tribes sided with the British during the Revolution, making Indian affairs a paramount concern in America's first years.) The confusion lasted until adoption of the Constitution in 1789. That document, through the so-called " Indian Commerce Clause" and the treaty power, placed control over Indian affairs squarely with the federal government. This centralization of power was soon reinforced by the Trade and Intercourse Acts of 1790 through 1834, which brought all substantive interaction between Indian tribes and non-Indians under under federal control. One of the most important things the Acts did was prohibit all non- Indian interests, including state governments, from directly acquiring Indian lands. Acquisition could only be legally done by the federal government; though this rule was violated on a number of occasions by land speculators and on several other occasions by states. During these early years the U.S. was not a very strong country and still had to worry about foreign competition for the continent, primarily from the British and Spanish. Thus the U.S. was keen on maintaining good relations with the tribes, which still held much of the balance of power along the frontier regions of the eastern U.S. To this end, the federal government entered into a number of treaties with eastern tribes, dealing with them not too differently than the British had. In the years right after the War of 1812, however, the British and Spanish threats disappeared. This changed the somewhat accommodating attitude of the U.S. toward the tribes, and a new and much less friendly policy era began. The Removal Ear: 1820-1850 Shortly after the era began, the U.S. Supreme Court handed down an important ruling in Johnson v. McIntosh (1823) wherein it said the U.S. had adopted the "Discovery Doctrine" from the European nations. This meant that the U.S. legally saw the tribes only as rightful users and occupiers of their homelands, but not as full owners. This tribal land title of " use and occupancy" became known as " Indian Title" or Aboriginal Title," The U.S. said that it held the rest of the title to Indian land, having inherited " discovery" rights of ownership from other European nations. (The " discovery Doctrine," which had its beginning in the Christian Crusades for the Holy Land, was based on the double premise that the presumed " superior culture" and " superior religion" of European nations justified their taking of lands from newly discovered non-Christian peoples.) From then on, when the U.S. bought tribal land, most of which was acquired through treaties, it proclaimed it was buying, or " extinguishing," Indian rights to use and occupy their land. Demand for Indian land east of the Mississippi grew as rapidly in the early 1800's as did the non-Indian population. This led to extensive encroachment on Indian territory, followed by serious outbreaks of hostilities. Because tribal military power had been greatly reduced after the British were defeated in the War of 1812, many major U.S. political figures promoted " removal" of tribes to lands west of the Mississippi as the " solution" to the land problem. The state of Georgia was particularly vicious in its promotion of removal, primarily of the Cherokees. Its actions resulted in the next two major Indian law cases to go before the U.S. Supreme Court, Cherokee Nation v. Georgia (1831) and Worcester v. Georgia (1832). In the first of these two cases the Cherokees tried to bring an original suit in the Supreme Court as a " foreign nation," under the Constitution, against the state of Georgia. This was because Georgia was grossly interfering with tribal lands and tribal government and was attempting to legislate the tribe out of existence. The Supreme Court dismissed the case, however, because it determined the Cherokees ( and thus other tribes) were not a foreign nation, but a " domestic dependent nation." They were also declared to be subject to the guardianship and superior sovereignty of the U.S. In the Worcester case the Court ruled more favorably for the Cherokees, reaffirming their status as a self-governing political entity in whose territory the laws of Georgia had no force and effect. This was because, as a matter of federal law, the U.S. had recognized the self-governing powers of the Cherokees by entering into a treaty with them. They had " internal" sovereignty over their own affairs. The Court thereby acknowledged that the Cherokee Nation ( and other tribes) represented a third source of sovereignty-beyond the states and the federal government- under the U.S. Constitution. Even so, the court made clear that the Cherokees and other tribes remained subject to the authority of the U.S. No one, however, could stem the tide of non-Indian expansionism. The end result was that the Cherokees, and at least 20 other eastern tribes, were removed to lands beyond the Mississippi under a federal program that was supposedly voluntary, but was actually coerced. Extreme hardship accompanied each of the tribes as they were removed west. The " Trail of Tears" of the Cherokees occurred at this time, when they and other tribes were forced west, mostly to what is present-day Oklahoma, as a result of new removal treaties with the United States. In 1849, with the East largely empty of tribal Indians ( except for the Iroquois and several other notable holdouts) the U.S. felt confident enough to transfer the Bureau of Indian Affairs from the War Department to the Interior Department, where it has remained. [ Primary sources for this article were: W. Canby (1988), " American Indian Law;" J. Utter (1993), " American Indians, Answers to Today's Questions;" American Indian Lawyer Training Program (1988), " Indian Tribes as Sovereign Governments;" Holt and Forrester (1990), " Digest of American Indian Law:" R. Williams (1990), " The American Indian in Western Legal Thought, " and class lectures.] --------- "RE: Shameful Treatment of Tribal Governments" --------- Date: Wed, 18 Mar 1998 08:46:15 EST From: ErthAvengr Subj: The 105th Congress: Shameful Treatment of Tribal Governments <><><><><><><>NASC NEWS<><><><><><><> Permission given for non-commercial and Non-web-site print. THE 105TH CONGRESS: SHAMEFUL TREATMENT OF TRIBAL GOVERNMENTS February 23-March 2 Indian Country Today Reprinted from the Friends Committee on National Legislation Indian Country Today Online Should Congress revoke tribes' sovereign immunity from legal suits? Should Indian tribes be forced to accept state tax plans that they believe are unfair or overly intrusive? Should Congress reduce federal funding to those tribes with higher business revenues, in disregard of tribal needs and previous treaty promises? Should Congress tax tribal gambling but not state lotteries? Each of these issues was raised in Congress this year. The legislation that was introduced would have dramatically transformed decades-old Indian policies, imposed policy changes only on tribal governments ( not on state or local governments) and ignored historic treaties. Worse, the sponsors sought to circumvent the deliberative process ( public hearings). They did so by trying to attach their legislation to must-past tax or spending bills. Sen. Gorton (WAsh) wanted to revoke tribal sovereign immunity and to apply means-testing to the allocation of federal Indian spending. Revoking sovereign immunity could result in a flood of litigation which could paralyze and bankrupt tribal governments. Basing federal funding on means- testing would deny the federal government's trust responsibility to all tribes. Sen. Gorton attached these policy riders to a spending bill. Rep. Istook ( Okla,) wanted to force tribes to accept any tax plan developed by a state government. His strategy was to bar tribes from taking lands into trust until they enter into tax agreements with state governments. This arrangement would undermine both tribal sovereignty and economic development. Rep. Istook tried to attach this legislation to the Interior Appropriations bill. Rep. Archer ( Texas) and others wanted to tax revenues from tribally- owned enterprises. These taxes could significantly restrict tribal economic development. Singling out tribal ( but not state and local) governments for a tax is inequitable. This spring, Rep. Archer tried to insert a new tax on all tribal business revenues into a tax bill. In each of these cases, no hearings were held to assess the possible impacts of these pieces of legislation on tribal sovereignty, self- determination or economic development. Tribal governments were not consulted. No opportunity was given for Congress to examine the assumptions and claims upon which the proposed policies were to be based. By circumventing the deliberative process, the sponsors denied tribes the opportunity for respectful government-to- government consultation. This year, tribal advocates were able to turn back each of these initiatives. However, the votes were close and the sponsors have promised to pursue the legislator again. When that happens, Congress should stop its shameful treatment of tribal governments and give these complex issues the careful deliberation that they require. --------- "RE: Lawyers & Eagle Feathers" --------- Date: Fri, 20 Mar 1998 10:51:40 -0600 From: "Matthew Richter" Subj: Lawyers & Eagle Feathers UUCP email The eagle feather is the primary religious symbol of the Sioux and it's meaning is explained by the Seven Creeds Society in their story, "Killing of the Children" http:www.iwchildren.org/Story/itbegan.htm WHAT IS THE PURCHASE PRICE OF DIGNITY? THE JOKE OF THE BAR ASSOCIATION Everybody has a joke about a lawyers, read the Indian version this is the saddest one of all. March 20, 1998 FROM: Iron Wing's Children, children@iwchildren.org this copyright article is the property of the authors and is published at http://www.iwchildren.org/lawyers.htm please write to us for permission to reprint.- Matthew Richter TO: A parent in the fight to protect the eagle feather and to leave her kindergarten child a legacy of dignity; Now you have seen one more aspect of the mascot fight and freedom of religion for Native Americans, the lawyers. One at a time their spokespersons have put themselves up as your expert buddy and told you that Native American religion is not worth their time, "Sorry, no case honey." SO, DO YOU BELIEVE THEM? Will you let these phony legal guys B.S. you? Do you want to get some where or do you want to be persecuted and waste your time? You could be playing blocks with your daughter instead and constantly back tracking to find out who has been brain washing your child with religious hatred. We are responding in reference to the following remarks sent to us about hiring any lawyer to work in a court of law for the dignity promised by the constitution of the United States establishing religious freedom for all people. "...We had considered this strategy about eight years ago and did discover at least one precedent case in Illinois involving the Christian faith and municipal government. However, your scenario of the paper headdress may probably not strong enough to make a case. For one, the issue of what happens in a specific classroom might not meet the test of State, whereas the situation of a school mascot/symbol may... With all that said, (organization name) is currently reevaluating the potential of legal action but we have come to no conclusion. I do want to share with you (employee of organization) commented to me on another issue -- Indian people can not afford to bring cases before the courts that are doomed to begin with, for every loss sets a precedent that all Indian people must live with until a better case presents itself..." Too bad 7,000 grade schools across the country were on the same day dressing several hundred thousand kids in construction paper headdresses. We know what this letter will do, it will cut down the e-mail from the phonies out there who believe they are doing something for the cause. We have been talking nice before but by talking nice we see no one answers the questions so what is the point of talking nice? QUESTIONS FOR A LAWYER BEFORE YOU HIRE HIM: 1. What lawyer would like his cultural identity displayed as a mascot and wants his family history displayed as mascot? 2. Which lawyer would like to have his religious symbols displayed as mascot toys? 3. Which lawyer does nothing and says the mascot does not affect the child's self image? 3. Which Black, Jewish, or Asian heritage lawyer is going to come out and say they should be mascot? 4. Which Black lawyer is going to come out and say since the black athlete is in the majority in sports we are finally going to settle this mascot issue and make the Black American the mascot right here and now. 5. What Hispanic lawyer is going to say bring back the Frito Bandito? Many Hispanic players play for these teams. When are they need to clean up their act or do they like to be known for making mascots of another race? 6. What oriental will stand and say we like to be called gooks and slant eyes? Yet those same lawyers whine about civil rights supporting the racism against another. Look at Bill Lee the former NAACP legal staffer who is now the President's head of the Justice Dept. Are we going to see prosecution of schools making mascots of Native Americans or are we going to see him say, "Sure how about a Yellow Peril mascot in a San Francisco school, sounds cool to me." And then there's the white folks, Catholic, Christian, Protestants. Ask the Southern Baptist if they want their people made into mascots? Go ahead and suggest it and listen to the animal squeal at the mention of them. Look at http://www.iwchildren.org/tdjesus.htm for a good example of the way it would go for Touchdown Jesus. Ask a lawyer this, since the president is a lawyer would he and his family want to be mascots? Let's have a big dildo for a president mascot running around the stadium and see if the issue of respect gets talked about. Look at it for what it is, the president is a lawyer too and what does his morality do? He runs around hiring more lawyers to defend him for his sex life in the oval office and he is just a loose cannon on a long convention weekend. His girl friends who are degrading the women who are the mothers, sisters and daughters of this country can say hey I did the highest profile lawyer in the country. Now he is putting lawyer after lawyer into employment, to defend this behavior, yet what does any one with common sense say about him? We challenge any lawyer to say, "Native Americans are mascots, everybody has equal rights so let's bring back Sambo, lets bring in the Jewish mascot, let's get the gook railroad working mascot into the schools and sports arenas." The phony lawyer will say, "We can't make the Black or Yellow races into mascots, it would interfere with their heritage and their identity." Any powerful Jewish lawyer would never neglect to say the Jewish mascot is degrading. Every thanksgiving construction paper headdress of the Sioux are made by public school children but do Jewish lawyers stop this abuse? They would if a morality play done every year in pubic schools featured a yellow construction paper Star of David made by children for the annual Easter "Killing of Jesus". They definitely would go to court as this would be degrading, insulting and an act of hatred. Aren't the millions and millions of Native American children who died in the American holocaust worthy of the same respect. We have heard the lawyers telling us how they can't go to work for Native Americans for years but if your lawyer can't answer these questions their identity is worth nothing, their religion is worth nothing. If they aren't moving to take the cases why are they upset because we point to them hiding in the muck at the bottom of the lagoon? We will clarify the issue and show what a low life lawyer looks like. Is there a lawyer, especially a Black lawyer who would stand for his children, his religion and his ancestors to be ridiculed by the schools? But since a lawyer does not have a family he will say, "Give me the green with Andrew Jackson's face on it!". He will say, "You are worth nothing and your children are worth nothing because they don't have the green God in their hand." Listen to them whine about these statements but look to see how many of them will answer the questions and how many will say, "Sure, use my child, and family as mascots." WHAT IS A LAWYER? A lawyer should understand the case they are involved in. Have your attorneys answered these questions? If they haven't they don't have the ability to address the case. To be honest about it they don't have the ability to be in the law profession. If they can't they are playing lawyer. If they can't they aren't a father or mother and sure don't have understanding of Native American religion. Don't bother running to any flunky Indian organizations to champion your cause because what you are hearing now is from Native Americans who understand their people and love them. We have this on the internet http://www.iwchildren.org/lawyers.htm and challenge anybody about our religious beliefs and our culture identity at any time. As you will see we have no takers they crawl under a rock and say the truth is too hard to view. Don't talk to us how to address it as we have been addressing it since the European came and look where has it gotten us. To the point where open racism is practiced against us. Any lawyer out there can respond to the questions or they will do what all lawyers do and crawl under a rock until that rock can be pried up with a $20 bill. The reason most of the attorneys can not understand why Native Americans don't have deserve respect for their religions is because nine out of ten lawyers do not have a religious base. If they did they would understand there is not dignity in making any religion into a mascot. So when you go in there ask the lawyer if he has a religion. If he says yes have him answer the questions and if he can't, he is no human being but playing around in a masquerade. Since apparently there are no takers, there are no lawyers out there with a religion. This includes the Asian, Hispanic, Blacks and Jew. Don't play lawyer with the Native American go play it with the other folks, we have dealt with the B.S. since the invasion of the Europeans. Don't try to justify your hiding away with dignity as we can question it and show you have none. If we can not have our religion free from molestation from Black athletes, fake lawyers, and sexist politicians like the president then no one can have it. So we ask is the United States a degenerate county? All we want from others is to respect our religion. We have been tortured to adopt to yours. Our children have been beaten, molested and psychologically warped and twisted just to submit to yours. This country's history is well known. It has tortured, molested, beaten and taken children away from their families, destroying the Native American family to try to get respect for your religions. We can easily point this out to you. The mascot issue is no different than the boarding school issues since the beginning of the white man, nothing has changed. The only modern change is that the abuse is no longer physical now it is done mentally and psychologically. You will cry that these are past wrongs but they continue because they are not addressed. You may not beat our children now but the black athlete and public schools are now mentally abusing children. Is that the pride of this country, to go after children and abuse them? That is the way it has been since you set foot on this soil. We challenge anybody to a debate on this and it has been on our web sit for a year but we still have no takers. You can see we have had no takers and the lawyers won't budge until we dangle a $20 bill in front of their faces. Remember how the lawyer is like the US Government, he only wants the dollar. Like Andrew Jackson sent the 8,000 Cherokee to their deaths http://www.iwchildren.org/murderer.htm where is he except following the profit? If you want rights, rob a bank and take the money to a lawyer. After he bleeds the money and gets you off with a reduced sentence no matter how guilty you are, the profession will give him a plaque because he was able to steal the money from you and now you are able to go out and steal again. But if ask him to sit and talk about your rights because you believe in your religion and know that you have your rights and title to the dignity of a human being, he will tell you there is no case. Go rob that bank and come back to him and he will receive your $20 bills with Andrew Jackson on them and get moving to court. He will say, "Sure come on, but don't talk to me of your rights as a human being to protect your children, the dignity of your ancestors and your interest in equality and respect!" What lawyer is going to tell you the eagle feather is not a religious symbol? So where is the lawyer when it is time to do the work? He is looking at his God the greenback. The reason why lawyers refuse to address this legal issue is because there is no money in the Native American community. Why would they want to upset the Christian community who has the money? It is pure economics because the lawyer's God is money. You will find the lawyer hanging on the edges of our discussions like the vultures and when it looks ripe and juicy to jump for the gold, there he is. Next time you hear a lawyer joke, use a little common sense, does he stand for your rights or does he stand for the dollar? NAACP, DRIVEN BY LAWYERS OR DOLLARS? We have the challenge standing for the NAACP and their lawyers to take up the questions, http://www.iwchildren.org/naacp.htm. When are you going to get those overpaid muscle bound athletes to quit training children to be bigots against the Naive American? Isn't it time the Black American and his lawyers clean up their own shop and quit whining about their rights? Every body knows the NAACP cries about racism but every body sees they do not know what racism really is. Our questions are open to any great legal mind on the web. Ask any person or culture or religion do they want their people displayed as mascots? Ask any idiot if they want this to happen to them? So when any lawyer tells you that you have no case know he has already sold his soul to the devil. For isn't the Antichrist an individual who pits religions against each other, corrupts the child's mind and all just because they are different? Now, isn't that the lawyer, that is, unless you have the $20 bill with the terrorist's face on it to defend your rights? We will address any question a lawyer sends in concerning what we have said. If they have the guts and the dignity. They will have to answer these questions but none of these are acceptable questions in this day. We still ask why are there Indian mascots in modern time and these questions shouldn't even have to be posed. Unfortunately we have seen no lawyers with respect or dignity for their family, race, creed, culture or religion. We hope we are wrong but we have yet to see any. We want to see one who will go against the forces of greed corruption and immorality. Remember, all you parents out there fighting for Native American dignity in the schools, you have seen that if you stand up with the strength of a parent and the knowledge in your heart that you are doing the work of protecting all children and ask for help, the lawyers will run from you. When you are visiting with a lawyer in his office, ask these questions above. When the lawyer says he has to go the john and sends his secretary back to say he is busy you know you are talking to the Antichrist and get out of there. Continue to look for one with dignity. Matthew Richter children@iwchildren.org Clem Iron Wing ironwing@feist.com Matthew Richter "Killing of the Children" A story of traditional teachings. Native American Religion of the Sioux told by the Seven Creeds Society http://www.iwchildren.org/Story/upcoming.htm "Wichita North High School & The Shame of Public Education" http://www.iwchildren.org/genocide/shame1.htm --------- "RE: Innu Hope Ruling Stops Megaproject" --------- Date: Wed, 18 Mar 1998 22:05:17 -0500 From: Carol Liu Subj: Innu hope Supreme Court ruling could stop megaproject ------- FORWARD, Original message follows ------- FROM: HOUR Magazine, Montreal www.afterhour.com HEAD: An ace in the dam Their first mistake was trying to bury the provincial hatchet on Innu land. Their second mistake was showing up with t.v.cameras in tow. Now Innu leaders are hinting that the Lucien Bouchard and Brian Tobin's third and final mistake might be assuming that the new Labrador hydroelectric project can proceed without Innu consent. The two premiers were in Labrador Monday for a splashy press conference to announce a huge new system of dams on the Churchill river, which flows through the heart of Innu territory. An earlier dam has been a source of friction between the two provincial governments, but both leaders promised only good times ahead after the 14 billion project comes online in the next millennium. The premiers were not smiling when a group of Innu met their bus on the road to Churchill Falls -- and turned them away, grimaces caught on the national news. And now that the cameras are off and the premiers are back in their capitols, Innu leaders are turning their attention to the courts, where they think a recent Supreme Court decision has given them the legal tools they need to put the project on ice. "The Delgamuukw case... that's a very nice card in our hands," said Daniel Ashini, one of the Innu leaders. Ashini is referring to a December judgement which compels provincial and federal governments to actually talk to the inhabitants of the land they are invading. Although the Delgamuukw decision dealt specifically with a land claim in northwestern BC, its precedent is being studied in band offices and board rooms throughout Canada, and has changed the rules of the game for the hundreds of land claims negotiations now active. The Delgamuukw decision is the result of a 13 year-old land claims case filed by the Gitxsan and Wet'suwet'en First Nations in northern BC. Looking to regain control of territory they had never signed away in treaty, the two nations presented the most extensive land claim case ever heard in a Canadian court -- including traditional elders' stories never before heard outside of Gitxsan and Wet'suwet'en longhouses. A provincial judge shot it down -- calling Gitxsan and Wet'suwet'en life before contact "nasty, brutish, and short." That decision was overturned by the Supremes, and a new trial was ordered. But it's what the judges said in throwing the case back to BC that has the Innu, and other aboriginal groups, interested. The judges decreed that any development on land claimed or traditionally inhabited by aboriginal groups can only proceed in consultation with the aboriginal nations. Also, the court recognised the legitimacy of aboriginal stories and oral histories in the land claims process. These two key new tools will hopefully speed up the glacial pace of negotiations between First Nations and governments, the judges said in their written decision. "Let us remember that we are all here to stay," urged Antonio Lamer, Chief Justice of the Supreme Court. It's a plea for accommodation that obviously fell on deaf ears in St. John's and Quebec City. Although Churchill II, the sequel, would flood out a huge tract of Innu land, Innu leaders were excluded from the secretive negotiations. Like the Gitxsan and Wet'suwet'en, the Innu also have a long-running land claim built on oral testimony and have never signed a treaty with an outside government. "Tobin told us that we'd be the first to know about anything. Next thing we know, the deal is done and we're out in the cold," said Ashini. This new hydro development comes as Innu communities are still dealing with the destructive effects of the first Churchill dam. "These governments continue to reap billions from the upper Churchill dams, and there's never been one red penny to the Innu communities for the loss of their hunting territories and grave sites... and now they want to do it all over again in the lower Churchill," said Ashini. Things will be different this time around, promises Ashini. "We were not organised then like we are now -- we have the political avenues, we have more legal options. The realities today are very different," he said. One of those new realities is the support of American and Quebec environmental groups -- groups which have already helped put the new Hydro-Quebec mega-project at Great Whale in the Cree territory on ice. Tom Holzinger is a veteran of that last campaign. The local environmental activist is optimistic that there is a large field of obstacles that will trip up the newest Quebec mega-project. "The odds against this whole basketful of mega are much longer than Great Whale... legal challenges, environmental reviews, land claims, financing issues. By the time the courts have dealt with all these issues, the political and economic condition won't be interesting any longer." But Holzinger realises that the new mega project is being pushed by the provincial leaders not only for economic reasons, but also out of a sense that Innu territory is wilderness: empty land that is wasted if not developed. "These people are nature tamers. Empire builders. Conquistadores. It's in their blood." ____________________ m-j milloy Digital Resources Canadian University Press www.cup.ca 514.278.7832 (v) 'when the going gets weird, the weird turn pro.' HST, PhD --------- "RE: Maria Tallchief Proclamation" --------- Date: Thu, 19 Mar 1998 11:28:00 -0500 From: Brent Michael Davids <75522.3516@compuserve.com> Subj: Maria Tallchief Proclamation UUCP email -=<+>=- City of Chicago Incorporated 4th March 1837 [Emblem] -=<+>=- OFFICE OF THE MAYOR CITY OF CHICAGO Richard M. Daley MAYOR PROCLAMATION WHEREAS, Maria Tallchief is recognized throughout the world as one of the first and greatest American-trained ballet dancers of international importance; and WHEREAS, Maria Tallchief is one of the greatest Native American dancers of all times, the daughter of an Osage Indian born in Fairfax, Oklahoma; and WHEREAS, Maria Tallchief founded the Chicago City Ballet in 1980 and served as its director until 1987; and WHEREAS, Maria Tallchief was one of Robert Joffrey's most revered ballerinas, a source of ongoing inspiration and a tribute to the American Art of Dance; and WHEREAS, Maria Tallchief created roles in many ballets, including Balanchine's THE FIREBIRD, ORPHEUS and SCOTCH SYMPHONY; and WHEREAS, The Joffrey Ballet of Chicago is performing its tribute to the cultural and spiritual heritage of Native Americans, Peter Pucci's MOON OF THE FALLING LEAVES with specially commissioned score by Brent Michael Davids, a composer of Mohican descent, which incorporates Native American instruments and includes a traditional Mohican children's story read by the composer in Mohican: NOW, THEREFORE, I, RICHARD M. DALEY, MAYOR OF THE CITY OF CHICAGO, do hereby proclaim March 12, 1998, to be Maria Tallchief DAY IN CHICAGO, in recognition of all her contributions to the world of dance and to the cultural life of the city of Chicago. Dated this 27th day of February, 1998. Richard M Daley [Signature] Mayor --------- "RE: The End" --------- Date: Thu, 12 Mar 1998 00:27:16 -0400 From: not@inthe.game (justanoldman) Subj: From my files... Newsgroup: alt.native ... as requested. Another article from my bbs files... entitled, "The End"... I first posted it in July 95... I heard another rant on the radio last night, about how Indian people are 'getting too much given to them'. Too much money, too much 'special treatment,' etc. The station faded as I drove & I missed the call sign, but it doesn't matter where it originated. The speaker, like 99.99% of mainstream North Americans, missed the point entirely; the fight for NA rights is really a 'rear-guard' action. Holding on to cultural values & 500,000 yrs of experience on this land is the only thing that will save at least a few of the real people of this land so that they will survive when the rest of the population goes up in smoke. You have to know this land to live on it, & there will be no technology, no 'computerized systems', no safety nets social or otherwise, to keep the mainstream folks from being flushed down the toilet of history by their own greed & disconnection from their own humanity. It is inevitable as the rising of the Sun. The present state, social & religious institutions, structures & systems on which they have purposely placed their survival is crumbling already, & 1 or 2 generations more, at the very most, & they will disintegrate completely. Think about it. In 10-15 yrs 35%-45% of the mainstream North American population will be over 60 yrs of age. Another 30%-35% will be children. Those in between will not be able to support the infrastructure on which they have all foolishly put their dependance, when for generations we have said that the land is all that has permanence, all that is real. Most have not listened. Nothing, absolutely nothing, ever made by man lasts forever. Only the land, & those who are truly a part of it, go on. In that short 10, 000-yr interim of human history known as 'recorded history' alone there have been hundreds of '1000-year civilizations,' and they are all nothing but dust. But the mainstream ignores reality, blissfully 'forgets' its own history. In the past 30 yrs I have heard many people that 'know' share the vision that it will end in fire. Each time I asked if it was a nuclear war 'fire', & each time I was told it would be matches..., ordinary flames. Mad Bear, Tom Banyacya, Raymond Harris, Lazarus Roan, Old Crow Dog, Peter O'Chiese, Rolling Thunder, and over 2 dozen others I have had the privilege of sharing breath with have all said the same thing. The sheep, too disconnected from the land, placing their lives and the lives of their children on man-made toys such as electricity, governments, police, mechanical & electrical gadgets..., well those sheep will end up killing each other for a mouthful of food, a warm coat, a place to sleep. And as the ruins of their burnt-out, riot-killed cities yield less & less of technology's hollow fruit they will gradually and painfully die. It is coming much sooner than most care to imagine. Look around and see the abundant evidence. Those who 'play' at being Indian will starve or rip each other to shreds along with the fools from other lands, because they do not know how & where or when to place a fishnet, let alone how to make one of vines or roots. They don't know how & where to watch for moose or deer on the game-trails, or even what a game-trail looks like, or how to kill & use their kill. They don't know how to make a fish-hook of bone or even how to start a fire at 40-below in a blizzard, how to make & sleep cozy in a quick snow shelter or weave a coat of rabbit fur-strips. They don't even know how to look for berries without seeing them, or how to cure illness without a drug store or hospital. Such ignorance does not merit life. They don't really know this land. And they will die. (Personally, I hope to live long enough to say, "Good riddance!" to the eradication of such pseudo-human pollutants, as cold as that may sound.) Indian rights are, before & after everything else, the rights required to keep the real knowledge necessary for survival alive, so that the people, the only real & true relatives of this land, will live. Teach your children well. It is certainly not the knowledge of the gizmos & gadgets of this '1000 year civilization' that will guarantee their survival; just the opposite. Such an 'education' will only seal their deaths. Degrees & diplomas & certificates are useful only for the interim survival until the whole make-believe world comes apart at the seams, & after that... well, on the land such stuff as these 'papers' makes for good fire-starter. Pray that the land will purify itself soon, that real men may live again. --------- "RE: Free Wolverine Campaign" --------- Date: 19 Mar 1998 11:56:00 +0200 From: I-AFD_2@anarch.free.de (catkawin) Subj: Traditional Elder LAVINA WHITE at Jericho98 for Free Wolverine Campaign Mailing List: Paths-L Hi all, The following message has been sent to several anarchist lists where it has raised questions about any person having the right to call themselves "queen" of the Haida. Any info on this will be welcome. Thanks, catkawin Nachricht vom 17.03.98 weitergeleitet Ersteller: Tspeten@aol.com PRESS RELEASE FREE WOLVERINE CAMPAIGN TUESDAY, MARCH 17, 1998 TRADITIONAL ELDER, LAVINA WHITE, TO SPEAK AT JERICHO98 FOR THE FREE WOLVERINE CAMPAIGN 77-year-old traditional elder of the Haida Nation, LAVINA WHITE (Raven Cl an, family of Haida Hereditary High Chiefs) will speak at the March 27 Jerich o98 rally in Washington DC, as a spokeswoman for the Free Wolverine Campaign. LAVINA WHITE is a direct descendant of the rightful heirs of the throne o f the Haida Nation, and is recognized by traditionalists, sovereigntists, and warriors of all Native Nations as the Queen of Haida. Her Native name is Ttohw Hegwelth Edenshaw (Sound of Many Copper Shields So Be It - Their Word Is Law). LAVINA WHITE will talk at Jericho98 about Native political prisoners Wolverine (Elder, Shuswap Nation) and OJ Pitawanakwat (Warrior, Odawa/Anishinabe Nations). These two brothers are political prisoners because of their role in the armed defense of Indian land against a 1995 invasion by the U.S. FBI; the Canadian Secret Intelligence Service; Canada's national police force (RCMP - Royal Canadian Mounted Police); Canada's military forces; and armed, white fascists. LAVINA WHITE will also address the ongoing theft of Indian land, the continuing violation of Native sovereignty, and the persistent exploitation and rape of our Mother Earth. The Free Wolverine Campaign is honored to be represented by this matriarch. Jericho98 (http://www.jericho98.com) is a national mobilization campaiging Amerikkka to force the United States government to admit the existence of political prisoners and set them free. The Free Wolverine Campaign aims to free Native political prisoners Wolverine and OJ. For information about the 1995 armed defense of Indian land at "Gustafsen Lake", contact: THE FREE WOLVERINE CAMPAIGN National Spokespeople Splitting the Sky 604-820-7633 Bill Lightbown 604-251-4949 The Seattle (USA) Office of the Free Wolverine Campaign phone 206-233-7982 email website SETTLERS IN SUPPORT OF INDIGENOUS SOVEREIGNTY (S.I.S.I.S.) email website --------- "RE: Native Prisoner" --------- Date: Thu, 26 Mar 98 08:00 -0500 From: Janet Smith (evestar@juno.com) Subj: Contacting those in the Ironhouse UUCP email Tell a Native American Prisoner someone cares! The following is a prisoner whose name has been sent to me by his sister. From: Andreana Ponce Subject: Addition to Prison penpal list Date: Wed, 18 Mar 1998 10:25:31 -0600 My brother's name is Francisco Ponce, Jr. #255647 A-South - #108 Cimmarron Correctional Facility 3700 S. Kings Highway Cushing, OK 74023 Ancestory: Kiowa