From gars@netcom.com Tue Aug 11 23:33:14 1998 Date: Tue, 11 Aug 1998 19:16:30 -0700 (PDT) From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews06.033 _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o O / /-< / /--/ /-- VOLUME 06, ISSUE 033 O o o o o O __/_ / ) (___/ / ( (___, August 15, 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 from Paths-L, Minn-Ind, Big Mountain & Nat-Film Lists; Settlers In Support of Indigenous Sovereignty; Info-Hawaii; UUCP email; Newsgroups: alt.native,soc.culture.native Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. 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. "Upon suffering beyond suffering, the Red Nation shall rise again and it shall be a blessing for a sick world. A world filled with broken promises, selfishness and separations. A World longing for light again. I see a time long after the skies have grown dark and dirty and the water has become bad smelling. I see a time of seven generations when all the colors of mankind will gather under the Sacred Tree of Life and one whole earth will become one circle again." "In that day, there will be those among the Lakota who will carry the knowledge and understanding of unity among all living things and the young white ones will come to those of my People and ask for this wisdom." "I salute the light within your eyes where the whole universe dwells. For when you are at that center within you and I am at that place within me, we shall be One." __ Chief Crazy Horse, Lakota Shared by Joseph Chasing Horse, Sacred Lakota Leader, 1997, 505 AC (after Columbus) +- -- -- -- -- -- -- -- -- -- -- -+ | 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! This week's issue is being sent out from the Black Hills, Paha Sapa, the heart of all that is. The work of the intercessors continues despite proclamations that there would be interruptions and bloodshed. I pray it will remain so and that those who come to dedicate themselves for all the People may do so. If there is truly wrong in what anyone does, Creator knows. Creator also knows the truth and the rewards that await all who speak of the truth, but act in a self-serving way. Some have asked "exactly" what does the recently enacted Oglala Sioux Council Ordinance "really" say. The first article in this issue is the ordinance - exactly. =/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\= There are a couple of articles in here, each purporting to represent AIM and the interests of Leonard Peltier. I have my beliefs on this, but leave your decision to each of you as to where the truth is. What I do fervently ask is that you do not let the arguments take any precedence over the true need, and that is support for Leonard. This reminder From: not@inthe.game (justanoldman) says it all When it has to do with the LPDC or anything affiliated with his name, the ONLY voice that counts is Leonard's... No conspiracies, no "who's who?",... ONE voice. September 12 is Leonard's birthday. If you never wrote once to let him know you care and support him, send a birthday greeting. If you never once wrote the warden, the President or your congressional representative requesting clemency, send a birthday greeting. Make the volume of cards send a message to the world this warrior has not been forgotten. Leonard Peltier #89637-132, Box 1000, Leavenworth, KS 66048 =/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\= The language project I have started is moving very slowly, but it is moving. The need for this is a thing I truly believe. Without language a culture dies. What is said in any language seldom translates literally to another. It, at best, approximates the meaning. Our languages are dying. Our cultures will not linger long without our own words to describe the events in our lives, the ways passed down by our ancestors and our prophecies. I am collecting language resource information. Please send me all information each of you have regarding language resources. This should include all written teachings including dictionaries, grammar books and stories. Include all audio and video resources. Include the source, how it is distributed, the publisher, ISBN or other catalogue information that might be known. Include cost and current availability if you have it. Finally, include _your_ opinion. Is it good, bad, indifferent? I will keep this information, by language/nation and make what I have available to any who request it. Send what you can via email to gars@netcom.com You may also send info via snail mail to P O Box 672168. Marietta GA 30006. 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 ---------- - Oglala Ordinance - Leonard Peltier UN - Leonard Peltier's Statement - Statement by The - Stop Attacks Against LPDC Sovereign Dineh Nations - Bobby's Statement/Response - Closing Statement of the Chairperson - Mi'gmaq Struggle for - Healing Circles Protested Economic Self-sufficiency - Mic Mac Nation Needs Help - Hawaii/1897 Petition - MicMac at Listuguj - Lubicon Cree/Canada Resume Talks - Passing of a Rose - Honour Our Ancestors Gathering - Talking Animals - Eurocentric Response - Inquiry Into Tsuu T'ina Shooting - Idaho Wolves Killed - Native Prisoner - Probe Sought in Wolf Killing - Court Martial of George A. Custer - Bishop Ruiz's Resignation - Poem: Gathering Leaves Void - Verse: Hawaiian Book of Days - Chiapas/The United States Factor - British View on Indians and Clinton - Nisga'a Deal BC's Northern Ireland - Conferences and Powwows --------- "RE: Oglala Ordinance" --------- Date: Tue, 4 Aug 1998 21:14:38 -0600 From: Gary Smith Subj: Oglala ordinance This is the actual ordinance passed by the Oglala Sioux Council ORDINANCE OF THE OGLALA SIOUX TRIBAL COUNCIL OF THE OGLALA SIOUX TRIBE ORDINANCE OF THE OGLALA SIOUX TRIBE PROHIBITING POSSESSION OF ANIMAL, BIRD AND OR PLANT PARTS USED BY MEMBERS OF THE OGLALA SIOUX TRIBE FOR TRADITIONAL RELIGIOUS PURPOSES BY NON-MEMBERS OF ANY FEDERALLY RECOGNIZED INDIAN TRIBE AND ANY NON-INDIAN WHEREAS: The Oglala Sioux Tribe has the inherent right to the free exercise of their traditional Lakota religious practices and WHEREAS: such right is affirmed by the United States Constitution in the bill of rights, as well as the 1968 Indian civil rights Act, and The Native American Free Exercise of Religion Act of 1993 and: WHEREAS: There are presently a number of self-proclaimed medicine men exploiting the Lakota religion and spirituality by allowing non-Indians to participate-for a monetary fee, in the observance of traditional Lakota ceremonies, including the possession of plant, animal, and bird feathers and parts and: WHEREAS: It is the intent of the Oglala Sioux Tribe to eliminate the sale and exploitation of Teton Sioux religion and spirituality for profit and WHEREAS: The elimination of the sale of religion and spirituality may be best addressed by the adoption of an ordinance identifying such sale and exploitation a criminal offense, now THEREFORE BE IT ORDAINED that the Oglala Sioux Tribal Council hereby adopt the following ordinance outlawing the sale or possession of animal, bird, or plant parts including but not limited to feathers, hides, or skins, sweetgrass or sage. No person, other than enrolled members of the Oglala Sioux Tribe, non- enrolled members of the Oglala Sioux Tribe whose application for enrollment is on file with the Oglala Sioux Tribe Enrollment Office or enrolled members of any other federally recognized tribe shall possess or have in their possession, sell, give away, dispose of, exchange or barter any animal, bird or plant parts including but not limited to bones of any bird, talons of any bird, animal hides, animal bones, animal teeth, sweetgrass, sage, cherry branches and pine boughs. In the event of the violation of this ordinance any officer of the Oglala Sioux Public Safety Department or the Oglala Sioux Tribe Parks and Recreation Department and Recreation Authority is authorized to confiscate such bird, animal or plant parts. Any person who has property confiscated as a result of a violation of this ordinance may petition the Oglala Sioux Tribal Cultural Concerns Committee for the return of such property. ORDINANCE OF THE OGLALA SIOUX TRIBAL CULTURAL COMMITTEE Whereas: The Oglala Lakota Nation, through the Oglala Sioux Tribal Cultural Concerns Committee are in strong opposition to white people and Tribal members profiting from the Lakota culture, Religion and spirituality and: Whereas: The Oglala Sioux Tribal Cultural Committee has received numerous complaints from many individuals nationwide of non-Indians and Tribal members posing as Sioux Medicine Men, or claim to be trained by Sioux Medicine men and exploiting Indian spirituality for profit and: Whereas: Any item pertaining to Lakota spirituality or items used in ceremonies cannot be sold or used in mock ceremonies by non-Indians or Tribal members. Whereas: Any white person or tribal member who knowingly encourages or have non-Indians in any ceremony, Sundance, or Vision Quest as participants will be liable and will be prosecuted in tribal or Federal Court for fraud Whereas the 11 proposed amendments to the Native American Freedom of Religion Act be adopted by the Oglala Sioux Tribe and incorporated into the OST Penal Code. THEREFORE BE IT RESOLVED that the Oglala Sioux Tribal Cultural Committee respectfully requests that the Oglala Sioux Tribal Council pass and adopt this ordinance to stop the sale and exploitation of the Sioux Religion and spirituality for profit. --------- "RE: Leonard Peltier's Statement" --------- Date: Wed, 5 Aug 1998 09:52:03 -0500 (CDT) From: Freedom Heart Rising Subj: Leonard Peltier's Signed Statement: UUCP email Greetings friends, July 28, 1998 As you probably know, my phone privileges have been suspended and communication has been difficult. Because of the recent post on the internet and letter to me by Vernon Foster of Arizona AIM on his web site, it has become necessary for me to respond. It is important now more than ever that any information being put out regarding my campaign for freedom is checked for validity. It is important that all continue to work with the LPDC office as this is who I communicate with directly and on a regular basis. The LPDC office in Lawrence Kansas is my only official office. Please be informed that I have not authorized any other office or campaign to be organized in my name because this causes confusion and division. That is with the exception of the Leonard Peltier Charitable Foundation, which is not involved in my political campaign. Although they are not part of the LPDC they work closely with the Leonard Peltier Defense Committee and meet with me on a regular basis. Please be informed that I do not accept Vernon Foster's offer in helping me with my campaign. How can I work with Arizona Aim when they attack my close friends and committee. I have been the one who who has been in prison these past 22 years. It is me who knows who is really trying to help me or not. Vernon Foster and Dennis Banks will not be the ones who decide my fate. I direct my own campaign, I am Leonard Peltier and have that right to do so. Since you posted this article on your web site and made it public, I have responded the same. I tell you to cease all attacks against my Committee and members. If you really care about my FREEDOM, you will not interfere in my campaign. If you do attack us, I will respond with a direct letter to all Indian People's, solidarity groups and supporters to cease any support to Arizona Aim. Again the LPDC is my direct means of communication and I can not afford any confusion regarding its validity. Also, I have not given permission to anyone to open a new office in Washington D.C. My authorized lobbyist in DC is Breeze Luetke-Stahlman who is reporting her activities to me on a weekly basis. Thank you for your continued support. In The Spirit Of Crazy Horse, Leonard Peltier Please contact the Leonard Peltier Defense Committee if you have any questions. Our phone number is 785-842-5775 * email lpdc@idir.net --------- "RE: Stop Attacks Against LPDC" --------- Date: Wed, 5 Aug 1998 09:58:24 -0500 (CDT) From: Freedom Heart Rising Subj: Bobby Castillo- Statement: Stop Attacks Against LPDC UUCP email Greetings: August 4, 1998 I think that everyone knows that some very important things have been starting to happen for Leonard Peltier. It's obvious by looking at the LPDC web site http://members.xoom.com/freepeltier/index.html that a whole new campaign is shaping up. It has been very difficult for myself to be able to work on his campaign because of personal attacks against me by members of the National American Indian Movement Incorporated and their subsidiaries. Never the less I am still here trying to gain the FREEDOM of our brother Leonard Peltier. I am very proud that Leonard wants me to continue working towards his Liberation. With this from Leonard I am going to work even harder in trying to gain his release. It is obvious that the main criticism against the LPDC and myself comes from a small group of Aim chapters affiliated with the National American Indian Movement. Tsalagiwmn @aol.com and AIM Arizona, Ishgooda@tdi.net for AIM-Detroit and Don Foster and Sheridan Murphy for Aimfl are the few. Leonard has responded to the letter written to him by Vernon Foster and which Vernon was posted on his web site home page. http://www.dickshovel.com/azaim.html This accuses the LPDC of being a crooked operation. In the National Aim web site Vernon Bellcourt has a letter addressing Autonomous Aim. http://www.dickshovel.com/auto.html in his letter he specifically asks people affiliated with AIM and people world wide to isolate Bobby Castillo and listed co-conspirators and/ or collaborators. These co-conspirators are all members of various chapters of the American Indian Movement who were unhappy with the leadership of National AIM and because they're never was an election to determine the leadership. See Edgewood Declaration http://www.dickshovel.com/Edgewood.html Vernon Bellecourt specifically singles me out while I was and still am the International Spokesperson for Leonard Peltier. Back then Bob Robideaux, Ward Churchill, David Hill, Dian Million and George Martin were also part of the LPDC. The whole committee was under attack by the National American Indian Movement. Now all those people are out of the way and I seem to be getting the main focus in being gotten rid of. Like I said, I'm still here. The above are just the attacks on the Internet. This does not include the phone calls, physical assaults, smashing of my hearing aid, calling my boy's house telling him I am dead, breaking my car windows, having the police come into my house with their gun's drawn, letter campaigns, etc. National AIM Inc., has raked me through the coals. I'm not Anna Mae and won't get set up like her. The people who are behind all this did the exact same thing's bad jacketing Anna Mae. See Anna Mae Time Line http://www.dickshovel.com/time.html Knowing this about Anna Mae makes me proud of the courage that Bob Pictou Branscombe has in his pursuit of the truth and justice for his cousin Anna Mae Pictou Aquash. It is obvious that there are differences in AIM and these differences have hurt Leonard Peltier. Leonard Peltier has decided who is working on his committee. He has visits from his Lawyers and his para-legals on a regular basis. He is very angry that this web site exists with the accusation about his committee. Discrediting (Bad Jacketing) is one of co-intel-pro's favorites. I have spent the past several months talking to Leonard almost every day. (Before phone privileges were revoked) Leonard and his committee have been working hard on concrete plans to gain his release. We have been under constant attack and ridicule. I didn't see any of the people attacking us at the Washington DC meeting June 26th. Why were they not helping out and planning and working on strategy for Leonard's release with the rest of us. Nor did you organize people for the Rally on June 27th to show support for Leonard's release in front of the White House. These attacks have managed to get events and important meetings canceled concerning Leonard Peltier around the world. Is this what you are trying to do? What benefit can you honestly provide for Leonard Peltier by continuing this? Just stop these attacks!. I ask the National American Indian Movement to take the letter off the AIM Arizona web page. Take your letter off attacking me from your AIM website by Vernon Bellecourt. Stop the attacks against the Leonard Peltier Defense Committee. Let the Leonard Peltier Defense Committee get its work done. When you remove these attacks from your websites, we will quit responding. FREE LEONARD PELTIER! FREE MUMIA! FREE ALL POLITICAL PRISONERS! U.S. OUT OF CHIAPAS! Bobby Castillo/International Spokesperson for the LPDC Ps. I feel that the Internet is the new co-intel-pro tool of misinformation, If you want to know the truth about the Leonard Peltier Defense Committee call. (785) 842-5774 or email at lpdc@idir.net http://members.xoom.com/freepeltier/index.html --------- "RE: Bobby's Statement/Response" --------- Date: Sat, 08 Aug 1998 11:07:00 -0600 From: Don Messec Subj: Bobby's statement, response UUCP email Greetings: I find it regrettable that there are still those who wish to divide the Movement and that the Internet is being used to expand the number of people, locations and placement in the Movement to do so. I have met Bobby Castillo on only one occasion and so will not address his character. I must however address the distortion of the facts in his e-mail and public position. In review, the pivotal piece in Bobby Castillo assertion of downtroddenness under the foot of National-AIM is an alleged statement before the UN working group on human rights during a 1996 meeting in Geneva, Switzerland. In making his case Bobby Castillo asserts that an Internet attack exists against him and others by National AIM and cites the posting of the alleged statement in Geneva as proof. The alleged Geneva statement was and is posted, not to any National-AIM site but to what appears to be Bobby Castillo site, and the highly distorted statement has appeared nowhere else. Welcome AIM's site, now the vacuum on the Internet is being filled by the Movement and not others who have flourished in the absence of a site determined by the Grand Governing Council! No where on the only official site of AIM (www.aimovement.org) is Bobby Castillo mentioned as alleged. Too, the timing of Bobby Castillo's Internet "defense" is suspect. The Grand Governing Council of AIM is out of communications and has been since August 2nd as their meetings and Sundance are ongoing at Pipestone MN. I am sure there will be more said about all of this after the Sundance. BTW, I have long been concerned about how little I and others know about "dickshovel.com." Who among you can tell me exactly the owner, origin, location and history of this site? So many AIM chapters have affiliated or hot keyed with this site, I hope someone can tell me who this is. It is imperative to the success of dis-information for the lies to be crafted in with known truths so as to appear equally true to even the well informed. Obvious lies fool no-one but the innocent, dis-information is targeted at the informed. With great distaste, Don Messec --------- "RE: Mi'gmaq Struggle for Economic Self-sufficiency" --------- Date: Wed, 5 Aug 1998 11:27:10 -0400 From: Mohawk Nation Office Subj: Mi'gmaq Struggle for Economic Self-sufficiency and Jurisdiction over their lands UUCP email Mi'gmaq from the community of Listuguj have begun to assert title and ownership over their lands. They are currently in a struggle for economic independence and to regain jurisdiction over lands that were illegally taken from their ancestors. They have been cutting logs on public lands - without provincial permits. Mills in New Brunswick were buying the logs, but three weeks ago, the mills stopped accepting the wood. The Quebec government put a stop to the sales. In order to pressure the government to reinstate their right to sell, two weeks ago the protesters asked non-Native forestry workers to leave the area and then they proceeded to occupy a sawmill in the Gaspe region. The Quebec government has responded by sending in a negotiator to try to resolve the situation. In a statement made to the people of Listuguj on July 21, 1998, the traditional Mi'gmaq council made claim to economic self-sufficiency and jurisdiction over their traditional territory. The current elected chief and council have been criticized as traitors because they handed over jurisdiction hard-won by their ancestors and the former Saqamaw and Council, as was seen during the salmon dispute in 1981. Currently, talks with the appointed negotiator, Mr. Bernard Mathieu, have broken down because of "incompetence". The Mi'gmaq feel that the negotiating process is not working because any request for clarification on critical issues goes unanswered and the negotiator lacks the technical and historical knowledge of existing forestry files and has admitted to having no jurisprudence on this matter. This affects the negotiation process and increases the frustration on both ends. Thus, those who are most directly affected, are the Native and non-Native loggers and their families. This is an issue of economic self-sufficiency and the inherent right of the Mi'gmaq People to lands that have been illegally occupied by the Quebec government. Please send letters of protest to: Charles Larochelle, Directeur Cabinet du ministre d'Etat des Ressources naturelles 3, Complexe Desjardins, Tour Nord 26e etage Montreal PQ H3B 1E3 Guy Chervette, Minister Cabinet du ministre d'Etat des Ressources naturelles 3, Complexe Desjardins, Tour Nord 26e etage Montreal PQ H3B 1E3 Please let them know of your support, this is going to be a long hard fight! Send them to: Gary Metallic Sr. Keptin P.O. Box 173, Listuguj, PQ. Or by facsimilie: 418/643-4318 +++++++++++++++++++++++++++++++++++++++++++++++++++++ +Mohawk Nation Office - Kahnawake Branch +Our site has been updated! +Please view and let us know what you think! + http://www.cyberglobe.net/users/mnation +++++++++++++++++++++++++++++++++++++++++++++++++++++ --------- "RE: Hawaii/1897 Petition" --------- Date: Wed, 5 Aug 1998 14:53:06 -1000 From: Hawaii nation Info Subj: San Francisco Call - 1897 Petition article http://www.hawaii-nation.org/sfcall.html The San Francisco Call Thursday Morning, September 30, 1897 Many Thousands of Native Hawaiians Sign a Protest to the United States Government Against Annexation By Miriam Michelson On Board Steamship Australia Sept. 22, 1897 Now that the Australia has sailed away out of Honolulu, that wonderfully deep rainbow-colored curve of sea and sphere and sky-and all that one can see on the horizon is a dim, low cloud, which grows dimmer and dimmer-the memory of the islands is like a dream. Those great mountains, veiled in tenderest green from cloud tipped summit to the oceans emerald edge below, the silver waterfalls tumbling from on high down into the darker blue of the deeper sea, the extravagance of foliage and of flowers, the glory of sunshine on the lava created hills and the benediction of shade in the dusky, wide ravines, beyond which rises mountain after mountain-it is all like a wonderful transformation scene, where splendor follows splendor till one is satiated with loveliness. "Where every prospect pleases and only man is vile." Quoted the distinguished Congressman who stood behind me on the Australia's deck. I don't know that the distinguished gentleman alluded particularly to the Hawaiian Islander, or that mentally he made any distinction between white and brown. But his quotation is particularly apt in the present instance.For here in Hawai'i, the best beloved, the most richly endowed of all Mother natures beautiful family, the old, old struggle for Anglo-Saxon supremacy is going on. The centuries-old tragedy is being repeated upon a stage small comparatively, but with a perfection of gorgeous setting and characters whose classical simplicity gives strength to the impersonation. The only new phase in the old drama is that this time a republic is masquerading in the despots role. The United States, founded upon the belief that a just government can exist only by the consent of the governed, is calmly making up for the bloody fifth act - preparing to take a nation;s life with all the complacent assurance of an old time stage villain. For Hawaii has not asked for annexation. There are 100,000 people on the islands. Of these not 3 percent have declared for annexation. To the natives the loss of nationality is hateful,aberrant. It is the old battle- the white man against the brown; might against right; strength against weakness; power and intellect and art against docility, inertia and simplicity. And the result? "I tell the natives that work for me," said a man suffering from an acute attack of annexation mania to me, "you might as well walk out into the sea and attempt to push out the incoming waves with your two uplifted hands as to try to prevent what's coming." "It's purely a question of conquest, I admit," he went on. "We are stronger and we'll win. It's a survival of the fittest." ++++++ The strongest memory I have of the islands is connected with the hall of the Salvation Army at Hilo, on the island of Hawaii. It's a crude little place, which holds about 300 people, I should think. The rough, uncovered rafters show above, and the bare walls are relieved only by Scripture admonitions in English and Hawaiian: "Boast not thy self of to-morrow." "Without Christ there is no salvation." As I entered, the bell on the foreign church, up on one of the beautiful Hilo hills, was striking ten. The place was packed with natives, and outside stood a patient crowd unable to enter. It was a women's meeting, but there were many men present. The women were dressed in Mother Hubbards of calico or cloth and wore sailors hats - white or black. The men were in coats and trousers of American make. Presently, the crowd parted and two women walked in, both very tall, dressed in handsome flowing trained gowns of black crepe and braided in black. They wore black kid gloves and large hats of black straw with black feathers. The taller of the two - a very queen in dignity and repose - wore nodding red roses in her hat , and about her neck and falling to the waist a long, thick necklace of closely strung, deep red, coral-like, flowers, with delicate ferns interspersed. This was Mrs. Kuaihelani Campbell, the president of the Women's Hawaiian Patriotic League. Her companion was the secretary of the branch at Hilo. It was almost pitiful to note the reception of these two leaders - the dumb, almost adoring fondness in the women's eyes; the absorbed, close interest in the men's dark heavy faces. After the enthusiasm had subsided the minister of the Hawaiian church arose. He is tall, blonde, fair-faced, three-quarters white, as they say here. Clasping his hands in front and looking down over the bowed dark heads before him he made the short opening prayer. He held himself well, his sentences were short and his manner was simple. There is something wonderfully effective in earnest prayer delivered in an ancient language with which one is unfamiliar. One hears not words, but hopes. His feelings, not his reason, are appealed to. Freed of the limiting effects of stereotyped phrases the imagination supplies the sense. Like the Hebrew and the Latin the Hawaiian tongue seems to touch the primitive source of one's nature, to strip away the complicated armor with which civilization and worldliness have clothed us and to leave the emotions bare for that wonderful instrument, a man's deep voice, to play upon. The minister closed and a deep murmuring "Amen" from the people followed. I watched Mrs. Emma Newah as she arose to address the people. I have never heard two women talk in public in quite the same way. Would this Hawaiian women be embarrassed or timid, or self-conscious or assertive? Not any of these. Her manner had the simple directness that made Charlotte Perkins Stetson, two years ago, the most interesting speaker of the Women's congress. But Mrs. Stetson's pose is the most artistic of poses - a pretense of simplicity. This Hawaiian woman's thoughts were of her subjects, not of herself. There was an interesting impersonality about her delivery that kept my eyes fastened upon her while the interpreter at my side whispered his translation in short, detached phrases, hesitating now and then for a word, sometimes completing the thought with a gesture." "We are weak a people, we Hawaiians, and have no power unless we stand together." read Mrs. Newah frequently raising her eyes from her paper and at times altogether forgetting it. "The United States is just - a land of liberty. The people there are the friends - the great friends of the weak. Let us tell them - let us show them that as they love their country and would suffer much before giving it up, so do we love our country, our Hawaii, and pray that they do not take it from us. "Our one hope is in standing firm - shoulder to shoulder, heart to heart. The voice of the people is the voice of God. Surely that great country across the ocean must hear our cry. By uniting our voices the sound will be carried on so they must hear us. "In this petition, which we offer for your signature today, you, women of Hawaii, have a chance to speak your mind. The men's petition will be sent on by the men's club as soon as the loyal men of Honolulu have signed it. There is nothing underhand, nothing deceitful in our way - our only way - of fighting. Everybody will see and may know of our petition. We have nothing to conceal. We have right on our side. This land is ours -- our Hawaii. Say, shall we lose our nationality? Shall we be annexed to the United States? "Aole loa. Aole loa." It didn't require the interpreter's word to make me understand the response. One could read negation, determination in every intent, dark face. "Never!" they say, "the man beside me muttered. "Never!" they say, "No! No!" They say... But the presiding officer. a woman, was introducing Mrs. Campbell to the people. Her large mouth parted in a pleased smile as the men and women stamped and shouted. She spoke only a few words, good naturedly, hopefully. Once it seemed as though she were taking them all in her confidence, so sincere and soft was her voice as she leaned forward. "Stand firm, my friends. Love of country means more to you and to me than anything else. Be brave; be strong. Have courage and patience. Our time will come. Sign this petition -- those of you who love Hawaii. How many -- how many will sign? She held up a gloved hand as she spoke, and in a moment the palms of hundreds of hands were turned toward her. They were eloquent, those deep lined, broad, dark hands, with their short fingers and worn nails. They told of poverty, of work, of contact with the soil that they claim. The women who presided had said a few words to the people, when all at once I saw a thousand curious eyes turned upon me. "What is it? I asked the interpreter. "What did she say?" He laughed. "A reporter is here." she says. She says to the people, "Tell how you feel. Then the Americans will know. Then they may listen." A remarkable scene followed. One by one men and women rose and in a sentence or two in the rolling, broad voweled Hawaiian made a fervent profession of faith. "My feeling," declared a tall, broad shouldered man, whose dark eyes were alight with enthusiasm. "This is my feeling: I love my country and I want to be independent -- now and forever." "And my feeling is the same," cried a stout, bold-faced woman, rising in the middle of the hall. I love this land. I don't want to be annexed." "This birthplace of mine I love as the American loves his. Would he wished to be annexed to another, greater land?" "I am strongly opposed to annexation. How dare the people of the Unites States rob a people of their independence?" "I want the American government to do justice. America helped to dethrone Liliuokalani. She must be restored. Never shall we consent to annexation!" "My father is American; my mother is pure Hawaiian. It is my mother's land I love. The American nation has been unjust. How could we ever love America?" "Let them see their injustice and restore the monarchy!" cried an old, old woman, whose dark face framed in its white hair was working pathetically. "If the great nations would be fair they would not take away our country. Never will I consent to annexation!" "Tell America I don't want annexation. I want my Queen," said the gentle voice of a woman. "That speaker is such a good woman," murmured the interpreter. "A good Christian, honest, kind and charitable." "I am against annexation -- myself and all my family." "I speak for those behind me," shouted a voice from far in the rear. "They cannot come in -- they cannot speak. They tell me to say, No annexation. Never." "I am Kauhi of Kalaoa. We call it middle Hilo. Our club has 300 members. They have sent me here. We are all opposed to annexation -- all! -- all!" He was a young man. His open coat showed his loose dark shirt; his muscular body swayed with excitement. He wore boots that came above his knees. There was a large white handkerchief knotted about his throat, and his fine head, with its intelligent eyes, rose from his shoulders with a grace that would have been deerlike were it not for its splendid strength. "I love my country and oppose annexation," said a heavy set, gray haired man with a good, clear profile. "We look to America as our friend. Let her not be our enemy!" "Hekipi, a delegate to Molokai to the league, writes: I honestly assert that the great majority of Hawaiians on Molokai are opposed to annexation> They fear that if they become annexed to the United States they will lose their lands. The foreigners will reap all the benefit and the Hawaiians will be put in a worst position than they are to-day." "I am a mail-carrier. Come with me to my district." A man who was sitting in the first row rose and stretched out an appealing hand. "Come to my district. I will show you 2,000 Hawaiians against annexation." "I stand -- we all stand to testify to our love of our country. No flag but the Hawaiian flag. Never the American!" There was cheering at this, and the heavy, sober, brown faces were all aglow with excited interest. +++++ I sat and watched and listened. At Honolulu, I had asked a prominent white man to give me some idea of the native Hawaiian's character. "They won't resent anything," he said, contemptuously. "They haven't a grain of ambition. They can't feel even envy. They care for nothing except extremely simple and easy living. They have no perseverance, they have no backbone. They're unfit." Yet surely here was no evidence of apathy, of stupid forbearance, of characters cringing. These men and women rose quickly one after another, one interpreting the other at times, and then standing expectantly waiting his turn -- too simple, too sincere, it seemed to me, to feel self-conscious or to study for a moment about the manner of his speech, so vital was the matter to be delivered. They stood as all other Hawaiians stand -- with straight shoulders splendidly thrown back and head proudly poised. Some held their roughened, patient hands clasped, some bent and looked towards me, as though I were a sort of magical human telephone and phonograph combined. I might misunderstand a word or two of the interpreted message, but there was no mistaking those earnest , brown faces and beseeching dark eyes, which seemed to try and breech the distance my ignorance of their language and their slight acquaintance with mine created between us. I verily believe that even the most virulent of annexationist would have thought these Hawaiians human; almost worthy of consideration. +++++ The people rose now and sang the majestic Hawaiian National Hymn. It was sung fervently, a full, deep chorus of hundreds of voices. The music is beautifully characteristic, with its strong, deep bass chords to which the women's plaintive, uncultivated voices answer. Then there was a benediction, and the people passed out into the muddy street. As I sat watching them, suddenly I heard a timid voice murmur: "You will take this from me?" A girl stood beside my chair, her gentle face with its dark liquid eyes smiling down upon me. She had slipped a rope -- a lei, she called it -- of gorgeous red and yellow flowers, strung, thick and close, over my head. "But," I protested, I don't see why. I can't do anything, you know, except repeat what you say." "It -- it is that." She hesitated, and then plunged bravely on with her broken English, she continued: "No one comes to -- to ask us . No one listens. No one cares. Your paper will speak for us -- us Hawaiians. Our voice will be heard, too. We are poor -- you un'stan? And we cannot talk your language very well. The white man have ever'thing on their side. But we are right and they are wrong." ++++++ "They are not heathens -- not cannibals, you see," said a voice behind me as I stepped upon a veranda at the pretty new hotel at Hilo. It was Henry West, a half white whom I had seen at the meeting. "Of course not," I answered, "who said they were." "Why, a Boston paper -- just lately said so have you met Mr. Keakolo?" David Keakolo and I exchanged bows. He is very dark and his hair and mustache are gray. He has a prominent nose and large, dark expressive eyes. I had noted him particularly at the meeting, for he was the one man present in a dress suit and he spoke often and animatedly. He smiled now, and said, with a profusion of gestures: "I -- am so sorry. I -- cannot speak inglish. I can un'stan." "Yes, " went on Mr. West. "They call us savages. All kinds of names. We are not. We read and write. Yes, more of us -- comparing, you know -- read and write than in Senator Morgan's own birth State -- Alabama, is it? I am so sorry Senator Morgan did not come to Hilo with your party. If he would come here as a judge -- if he would hear both sides -- we would benefit from it. Your country has wronged us cruelly. Cleveland himself said so. What could we do when United States soldiers were landed in our streets four years ago? Let the United States right the wrong now -- let her not do more wrong." "Would you prefer the present government to annexation?" I asked. "The present government cannot last. They know that themselves." "But in time supposing the islands are not annexed, do you think that the natives will be reconciled and -- and take the oath of ---" "Never." And a quick spoken Hawaiian word and a glance from Keakolo's black eyes emphasized the negative. They turned to leave. "We are sorry that you are going back so soon," Mr. West said with pathetic courtesy. "We should like to show you the country." I looked after the two men as they walked down the tree-bordered path with an aching sort of sympathy. They are so weak; their opponents so strong. +++++ I had to wait a short time to see Mrs. Newah's little drawing room, where I had gone to see Mrs. Campbell. the president of the Women's league, by the way is the wife of that James Campbell, the wealthy Honolulu planter, who was kidnapped by Oliver Winthrop (now in San Quentin) and held for ransom in San Francisco last year. Every door and window in the room where I sat was curtained in white. The matting floor was brightened by a large square of a checkered pattern, with broad shining plaits. And this is really all I noticed, for Mrs. Campbell entered, and I cared to look at nothing else. Imagine a very tall women, a full commanding figure dressed in the sheerest of lace-trimmed white lawn. The wreath of orange flowers ion her black hair and the orange lei about her neck wee exquisitely becoming and the loose gowns graceful flow and full train gave a charming feminine touch to this women whose sympathies have placed her in so unconventional a position. But Mrs. Campbell is anything but a new women. "Do you women expect," I asked her, to be rewarded for all your work? Do you look forward to being permitted to vote?" The president of the patriotic league laughed outright. "Why, we never thought of that. I am working for my people. That is all. When they are righted, when they are content, then I shall be satisfied. You were at the meeting to-day/ Did it not interest you? There are such meetings all over the islands. The natives are far apart. It is hard for them to get together. But they all think alike." Her voice is exquisitely low and full and lazily deep. She speaks slowly, but without a trace of accent. Her manner is gracious and her face is soft, creamy, brown tinted, with proud lips and languid eyes. She looks Hawaiian, but hers is an idealized type. "Tell me, does your husband approve of your work?" "Oh, she answered, smiling," "Of course, I could -- I would do nothing without his prior approval. "Are all families -- native families -- united on this annexation question?" "Yes, I think so. Nearly all. "Suppose a Hawaiian women's husband in favor of annexation --" "It is unlikely." "Well if it were so , she would continue to work in your league? Could she oppose annexation openly and actively?" "Oh,!" Mrs. Campbell leaned her head upon her large, shapely hand, upon which the diamond glistened. "Oh, that would be very hard. But -- if I were the woman -- yes, I should work for my people anyway," said Mrs. Campbell, decidedly and with pretty inconsistence. "You see, they are so poor, so helpless. They need help so badly." "And are there no Hawaiians in favor of annexation?" She shook her head slowly. "I met a woman at Hana, on the island of Maui. She was." "Wasn't she in the governments employ?" Mrs. Campbell spoke quietly for the first time. "She was a schoolteacher," I admitted. "Ah, I thought so. You see, the government will employ no one who does not swear allegiance. Even the schoolteachers -- women, you know -- must take the oath. Why, take a private business firm. If a native goes into a store and asks for a clerk's place if he wants work -- no matter what kind -- if he will swear to be loyal to this government (a Government which he hates, which he has had no voice in making, which he hopes to see overthrown) he can get work. If not, he must do without. He cannot get work. He cannot vote. Everything is closed against him. Think of it. Isn't it a great, a wonderful sacrifice for the sake of principle?" "But how long will the native hold out? How long can they live?" "Forever. Living is easy in Hawaii. No one starves here. The natives will never change." "How about the exceptions? Do you others resent a man swearing allegiance?" "No. It -- it isn't quite the same -- our feelings for him -- as it was before. But they are to be pitied, these poor people, who are given such a hard choice. And besides -- " She paused. "Yes?" Mrs. Campbell leaned forward now, she had been lying lazily back in the large cane rocking chair. "This. In their hearts they do not swear allegiance. In their hearts they are with us. Do you think the present Government could rely upon the native police if it came to fighting against their own people?" It wasn't a question. Mrs. Campbell voice and manner had become almost energetic. I turned back after I had gone down the long stairs and over the long cobble stone walk, to look back at her. She was standing at the door in her cool, loose white gown, the orange lei on her haughty head and upon her shoulders ____ a gorgeous string of deep flowering topaz: her large, soft brown hands were clasped, and her sleepy, dark eyes were lit up in a smiling farewell. +++++ The portuguese driver was waiting at the gate, and as soon as I was seated in the carriage, he turned round and said: "Well, what ma'am think of the country?" Ma'am thought the country was unspeakably lovely, and she proceeded to expatiate on its beauties. The boy listened with a patience that was uncomplimentary. Evidently scenic descriptions bored him. He shrugged his shoulders. every other nationality has the trick of some other in this mince pie of peoples. "Yes, I know." he said at last. "But what ma'am think going to come of the country? I guess they're" --he nodded toward the hotel where some United States Congressmen had been delivering speeches to all Hilo --"I guess they're going to take this country. And ma'am (he turned squarely around now while the horse plunged along through the muddy town), what ma'am think 'bout these native? I'm sorry these poor natives. They got no money. They got no land. They can' do nothing. I like see this country belong the natives -- it their country. What ma'am think?" But ma'am had come 2,000 miles to find out other peoples opinions; not to express her own. +++++ The most interesting native Hawaiian I met on the islands is John Richardson, a lawyer. He came on the Claudine in Wailuku, when the little steamer was was on the return trip from Hilo, whither she had gone specially so that Uncle Sam's representatives might see the volcano, the plantation -- in short, all the sights, in a short time. Mr. Richardson is of medium height, heavily built. He is very dark and his black side whiskers are slightly gray. His eyes meet one squarely, his chin is strong and decided, his English is excellent and his serious and courteous. He is quick at getting the drift of one's questions, and my short6 talk with him, while we were sailing away from Maui and past Molokai, interested me more than any other interview I had (for business purposes) on the islands. "I met a man, Mr. Richardson, a native Hawaiian at Kahului, I think it was. It was something beginning with a "k", anyway. He was in favor of annexation." "Judge Kalua, a circuit court Judge," Mr. Richardson said promptly. "Yes." The native Hawaiians who favor annexation are of two classes: Those that are in the Governments employ and dare not do otherwise, and those that have some personal grudge against the former Government: those who expect more than they got. I believe you Americans call them soreheads." We both laughed at this, and then I asked him if he intended to sign the anti-annexation petition. "Certainly," he answered. "And how do the lower classes of the natives feel about it?" "Oh, they are more obstinate than those that are better informed." he said smiling. "They'll never change." "And do you think your petition will be heeded?" "It should be. The United States can make no pretense to friendliness for the native Hawaiian, no pretense to honesty or fairness of we are disregarded." "Of course," O said, legally the present Government has the right to turn over the republic --?" "The republic! A strange republic where a handful of men are absolute and the great mass of people are disenfranchised; where soldiers are in guard before the executive building and the guns stand ready in the basement to be trained upon the people." "What is the sentiment of the natives on Maui?" "What is it all over the islands? No native not in the Governments employ is reconciled to annexation. And if the United States cared enough to have a secret ballot taken to find out the sentiment of the Hawaiians, not twenty natives would vote for annexation." +++++ At Honolulu I met Mr. James Kaulia, the president of the Hawaiian League. Mr. Kaulia is a thoughtful looking man, with a brown mustache and very serious, dark eyes. During our interview on the Hotel veranda, he smiled only once, and that was when he spoke of a man as a "P.G." "P.G.," I repeated, wandering what in this land of vowels the term might mean. "Yes, P.G. -- Provisional Government -- you understand? We call those natives that took the oath P.G's." "And you people feel bitterly towards the P.G's., do you? An American told me that a Hawaiian never resents anything." Mr. Kaulia's face looked forbidding for a moment. "I guess -- I guess he don't know us. We Hawaiians hate ( the word was pronounced with such deliberation as to give it extra emphasis), we hate the P.G's. when they are -- are really in favor of the Government. But there are very few -- very few, who are not really with us. Take the police now, who have sworn allegiance, of course. Some of them have signed our petition against annexation. Not the head man, you understand." "Isn't that rather unwise?" "Oh, the Government will not find out." But if I should publish the fact?" "The Government will say it is not true." "Oh -- well tell me, how many Hawaiians, natives, will sign your petition?" "Thirty thousand, including boys over 15." "There aren't many more than that in the islands." "Not one thousand more." "Will any white men sign it?" "Some. Yes. But of course a white man must expect to suffer in his business, and -- and in society, you understand what I mean -- if he takes sides against the Government." "And if the United States annexes despite your petition?" "Then it will be a seizure. That is all. Here! There are 2,800 voters registered for the next election -- the end of this month. Of those 2,800, 1,000, according to the Governments own figures, are what we call the Citizen's Guard: 200 votes more are the soldiers votes and 1,200 more are the Government officials. That leaves only 400 more outside votes. You see?" Mr. Kaulia opened his hands wide. The native Hawaiian has not a very mobile face, but his gestures are as expressive -- particularly when his English is not fluent -- as a Frenchman's. +++++ "Tell me about your league." "In every district -- all over the islands -- there are meetings, once a month. Once a year in November delegates from every district meet here in Honolulu." "How many signatures have you to your petition?" "Seven thousand." "And how long has it been in circulation?" "Since last Thursday, September 16." "And are you confident that all natives feel as you do?" "I am sure, the feeling is the same from Kaena to Hilo." Which translated means from the Sierras to the sea. ___________________________________________________________ | Hawai`i - Independent & Sovereign | | info@hawaii-nation.org http://hawaii-nation.org | |___________________________________________________________| "The cause of Hawaii and independence is larger and dearer than the life of any man connected with it. Love of country is deep- seated in the breast of every Hawaiian, whatever his station." - Queen Lili`uokalani --------- "RE: Lubicon Cree/Canada Resume Talks" --------- Date: Thu, 6 Aug 1998 15:09:33 -0800 From: SISIS@envirolink.org (S.I.S.I.S.) Subj: After 60 years Lubicon Cree/Canada talks continue :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: FEDERAL GOVERNMENT RESUMES TALKS WITH LUBICON CREE Canadian Press, August 4, 1998, by Bob Weber [S.I.S.I.S. note: The following mainstream news article may contain biased or distorted information and may be missing pertinent facts and/or context. It is provided for reference only.] EDMONTON (CP) - After 60 years of talks, blockaded logging roads and a successful international boycott, there may be an inkling of hope for a land claim settlement with the Lubicon Cree of northern Alberta. But a band adviser warns its the same old issues that could get in the way - land and band membership. "If you've got land and membership, you've got the building blocks for a settlement," said Fred Lennarson. The federal government is scheduled to sit down in Peace River, Alta., Tuesday with band negotiators for the first time in about 18 months to try to settle the claim, which dates back to the early 1930s. It gained international notoriety in 1988, when the band the New York Times called "the tribe Canada forgot" blockaded logging roads into what they called their territory, about 450 kilometres northwest of Edmonton. International sympathizers helped the tiny Cree band win concessions from the Japanese multinational pulp and paper company Daishowa-Marubeni with a boycott the company said cost it about $20 million. The boycott was lifted earlier this summer after Daishowa promised not to log the disputed lands. This round of talks will centre on a detailed settlement proposal tabled by the Lubicon last fall. They are asking for 246 square kilometres, $72 million for housing and services and about $33 million to help build local industry and agriculture in their impoverished community. They also want $120 million in compensation from Ottawa and Alberta for forestry and energy resources already removed from the land. "We'll see their proposals and start going through them one by one," said Lennarson. But the central questions remain the ones that halted talks in mistrust in late 1996 - the interrelated issues of land and membership. "If you've got no agreement (on those), you don't know where you're going to put the house and you don't know who you're building it for," said Lennarson. Discussions hung up over the questions of who belongs to the band and how they are counted, which in turn determines how much land the band would get. Although the Lubicon are negotiating with the federal government, the land for any reserve is owned by the province. Alberta has offered 2.6 square kilometres for every five eligible band members. Those are the terms of Treaty 8, signed in 1898 by other area bands but not the Lubicon. A 1989 offer from the province of 246 square kilometres in total, not based on band numbers, was rescinded under Premier Ralph Klein after some band members broke away from the Lubicon. After the breakaways, disagreement arose over whether there are 300 or 500 Lubicon. The Lubicon have already turned down a federal offer that included $73 million for infrastructure but left out resource compensation and economic start-up money. Negotiations began creaking back into life this year after Brad Morse, an Ottawa academic and former Indian Affairs bureaucrat, was appointed head federal negotiator. Morse has said the Lubicon have been "shafted" in the past and has called the bands story a "black mark" on Canada's record. Although he has expressed optimism a deal could be reached this summer, he has also warned that negotiations will be tough. Still, Lennarson is guardedly optimistic. "Hopefully, this round will be a serious, productive negotiation and we'll get somewhere," he said. "We've heard wonderful things many times before and they have not produced a settlement." :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: More information on the struggle of the Lubicon Cree: http://kafka.uvic.ca/~vipirg/SISIS/Lubicon/main.html In accordance with Title 17 U.S.C. section 107, this material is distributed without profit or payment to those who have expressed a prior interest in receiving this information for non-profit research and educational purposes only. :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: 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 --------- "RE: Honour Our Ancestors Gathering" --------- Date: Thu, 6 Aug 1998 00:57:16 -0400 (EDT) From: Dan Smoke Subj: Honour Our Ancestors Gathering UUCP email Hi Gary Sekon brother. Here is the closing story for the announcement that you ran in your Aug. 4th edition of Wotanging Ikche. This gathering will take place in London, Ontario, Canada on August 29th with the Medicine Hoop Singers and spiritual Interpreter, Floyd Hand, Lakota Buffalo Chief. HONOUR OUR ANCESTORS By Cheyenne Barnett and NNNC Staff On August 30, 1994, the lifeless body of Sonya Nadine Mae Cywink, an Ojibwe woman from Birch Island First Nation who had been living in London, was found at Southwold Prehistoric Earthworks near Iona, Ontario. Sonya had disappeared five days earlier and four years later, her murderer has not been found. Sonya had gone in the direction of the dark road that tangled her deeply in an unhealthy lifestyle, one that many travel and from which few return. Just before her death she had told her sister, Meg, "You see, I wasn't a bad person, I was a sick one." Within that sickness came her demise. It is a sickness that many struggle with to find their way back to a spiritual, healthy balance. It is with an understanding heart and an open hand that many do find their way back, but many don't. "Sonya was a flower that never got to bloom", says sister Meg. But now in her death she blossoms and her petals are touching the hearts of many, bringing them together in a ceremony of healing. On Saturday, August 29, 1998, Meg and her family have extended an invitation to all aboriginal families, friends and communities to unite at a Gathering to Honour Our Ancestors. The Releasing of the Spirit Ceremony will be held at Southwold Earthworks at 10:00 a.m. with many Spiritual Teachers and Elders to help guide us through the ceremony. A Spirit Feeding and Community Feast will follow at N'Amerind Friendship Centre at 12:30 p.m. Floyd Hand, a Lakota Spiritual Teacher and Elder from South Dakota who is helping in Meg's healing will be present as well. Through Floyd's help in compiling a "natural profile" of the murderer came the inspiration and opportunity to share in a circle of healing. At last, Meg had found a way to heal with a sense of direction and purpose. A soft-spoken woman, Meg speaks strongly of her native spiritual beliefs and a spirit world that provides comfort for all. In his profile, Floyd describes the murderer as a 28-30 year-old, well-dressed and clean-cut Caucasian male driving a medium blue and/or two-tone Dodge pickup. This person worked in a small to medium-sized manufacturing company in the administration section of the area west of Iona, Ontario. Following the murder, he resigned his position and moved to the west coast, possibly to the Alberta area. Floyd recently stated that the man is back in the London area and living with relatives as of June 1998. It is thought that Sonya knew her assailant. Meg said the hope now is that the spiritual ceremony will open a "material connection" - someone, somewhere knows something and will come forth with information opening new doors. A $5,000 reward has been offered for information leading to the arrest and conviction of the person(s) responsible for Sonya's death. Acting Sergeant Chris Gheysen of the St. Thomas Ontario Provincial Police detachment is "very supportive" of Sonya's family to hold the spiritual ceremony. "Media coverage is a big help in solving this crime," he said. Gheysen, as lead investigator, said the OPP takes seriously Floyd Hand's "natural profile" which has some details in common with the "suspect profile" prepared by the OPP behavioural sciences unit. The Gathering may help shed some light on the case since it is believed the perpetrator is now in this area, he said. Sonya Cywink's death was not in vain for her family believes "death a universal language" surpassing race or religious beliefs. Sonya's death offers us a time to come together to begin again the healing of Mother Earth and all creation, physically, mentally, emotionally and spiritually. Please join us. The HONOUR OUR ANCESTORS concept has grown far beyond the original vision and assistance for the Gathering is needed for cooks, food donations, etc. Contact Dan or Mary Lou Smoke at 519-659-4682 or e-mail: dsmoke@julian.uwo.ca to volunteer your help or make donations. All My Relations Dan Smoke - Asayenes & Mary Lou Smoke - Asayenes Kwe Producers/Hosts "Smoke Signals" First Nations Radio Program Radio Western, CHRW, 94.7 FM (5l9) 659-4682 fax (5l9) 453-3676 --------- "RE: Eurocentric Response" --------- Date: Sun, 09 Aug 1998 04:31:25 -0400 From: David Bowden Subj: Eurocentric response UUCP email I have been watching the discussion on "Race Division" and "Assigning Motives" with great interest. I watch for patterns of thinking and identification. You stand with the First Nations or you do not. You identify a certain way or you are not. You think and feel a certain way or you do not. Are you eurocentric in psychology or not? Your words tell the story. I stand with the First Nations. I will not put my "identification" as to where I stand in the closet to debate with you as to who did what to whom compromise who and what I stand for. I will not discuss as to why you think historical and modern day genocidal physical and cultural assimilation is the fault of the First Nations in part. That argument is best directed to apologists for eurocentric society that identify with the eurocentric. They welcome abstruse arguments that misdirect blame and ignore root causes that produce results. Your eurocentric arguments that you shout into the wind will not convince me that you are right. I have spent the past 42 years learning many things from people a whole lot wiser than I, who and what I am came to me with much painful learning, your arguments on a internet forum will not make me who I am not. Instead of stating repetitive, redundant arguments on this forum go learn if you wish. The truth is out there and it is not on the internet. It is learned in face to face contact with wisdom and is forged by self-examination. For quite some time now First Nation's people have been told how it was and is, how to think by the eurocentric focused. One again I state it. You will no longer dictate on your own terms and you are not inherently right because of your dominant society and it's manipulation to get there and stay there. I stand like a rock with my First Nations ancestors. DBowden AIM Supporter Descendant of the Eastern Algonquin --------- "RE: Idaho Wolves Killed" --------- Date: Sat, 8 Aug 1998 21:29:10 -0500 From: "Jean BraveHeart" Subj: Idaho Wolves Killed UUCP email 08/06/98 - Post Register Two wolves found dead near Cobalt By Candace Burns -------------------------------------------------------------------------- SALMON - Two wolves have been found dead at the head of Panther Creek, about 50 miles west of Salmon near Cobalt, U.S. Fish and Wildlife Service special agent Paul Weyland said Wednesday. Weyland wouldn't say whether the wolves were from the Moyer Pack, members of which were confirmed to have killed at least four head of cattle about July 23. But Ellis rancher Mcgee Latimer, who had several cattle killed, said the head of Panther Creek includes the Moyer Pack's range on his grazing allotment. "I'm surprised," said Latimer about the death of the wolves. "I didn't think that wolves were endangered that much. I thought they would be later on." Weyland said his agency would release a statement about the wolves sometime this week. The endangered wolves were part of an experimental wolf population released into central Idaho in 1995 and 1996. A total of 35 gray wolves were captured in Canada, then released into the Frank Church River of No Return Wilderness so they could reproduce and re-establish themselves in Idaho. Last year, six pairs mated and produced pups. This year, Idaho Recovery Project Coordinator Curt Mack believes nine of 13 pairs have litters. The total number of wolves in Idaho's recovery area, which extends from Lolo Pass west of Missoula, Mont., south to Stanley, is more than 100, he said. The two wolves are the second set to be found dead this year. A breeding pair, referred to by biologists as B6 and B8, were found dead on the Middle Fork River early this spring. According to Weyland, a continuing investigation has so far failed to turn up a cause of death for either B6 or B8. The wolves were sent to a Fish and Wildlife Service laboratory in Ashland, Ore. In 1995, the first reintroduced wolf was found dead. Nine days after her release, the wolf was shot near Salmon while feeding on a newborn calf. Investigators for the Department of Agriculture's Animal Damage Control said the calf was alive when the wolf attacked it. The Fish and Wildlife Service, though, said their investigation showed the calf was stillborn. In 1996, a wolf was accidentally killed when it drowned after being caught in a leg hold trap. Idaho's wolves won't be removed from the endangered species list any time soon. Idaho, Montana and Yellowstone Park must each have 10 breeding pairs for three years in a row first. Curt Mack, Idaho Wolf Recovery Project Coordinator for the Nez Perce Tribe, said Montana might have trouble reaching those numbers because established packs keep getting into trouble and having to be destroyed. Lemhi and Custer county correspondent Candace Burns can be reached through the Post Register at 522-1800, ext. 3257, or via e-mail at mwimborne@idahonews.com. -------------------------------------------------------------------------- 1997 Post Register --------- "RE: Probe Sought in Wolf Killing" --------- Date: Fri, 7 Aug 1998 17:34:22 -0700 (MST) From: chris@flamestrike.HACKS.ARIZONA.edu Subj: Probe sought in wolf killing: Activists assert man who did it changed his story (Fwd) ------- FORWARD, Original message follows ------- http://www.azcentral.com/news/0804wolf.shtml News Probe sought in wolf killing Activists assert man who did it changed his story By Steve Yozwiak The Arizona Republic Aug. 4, 1998 Federal authorities should reopen their investigation into the killing of an endangered Mexican gray wolf, based on discrepancies between investigative reports and statements made by the Tucson man who shot the wolf, environmentalists said Monday. A spokesman for the U.S. Fish and Wildlife Service said his agency will not reopen its investigation without new evidence, and investigators stand by their conclusion that retired postal worker Richard Humphrey acted out of fear for himself and his family. Environmentalists, in a letter to Interior Secretary Bruce Babbitt, said that conclusion is not supported by the evidence, that Humphrey should be prosecuted and failure to do so will encourage others to harm wolves. One of the environmental groups, the Tucson-based Southwest Center for Biological Diversity, filed a lawsuit Friday in U.S. District Court in Phoenix, seeking all federal investigative documents in the matter. Environmentalists contend that Humphrey first told two different authorities that he killed the wolf out of fear for his dogs, but later changed his story to avoid prosecution. It is legal to kill an endangered animal if it threatens people, but not if it threatens a pet. Humphrey could not be reached for comment. But G.J. Sagi, a close friend who accompanied Humphrey when he was interrogated by federal agents, said Humphrey's story has never changed. "We're hoping everything just blows over in this mess," said Sagi, the editor of Outdoor News, a Tucson newsletter for hunters and anglers. Environmentalists are especially disturbed by a federal necropsy report. "The wolf would have to be standing with both feet together directly broadside to the shooter to obtain this alignment of the wounds," said Richard Stroud, veterinary medical examiner for the federal government's National Fish and Wildlife Forensics Laboratory in Ashland, Ore. The first bullet fired by Humphrey with a scoped .243-caliber rifle pierced both of the wolf's hind legs just above the knees. Humphrey initially gave authorities this account of the April 28 wolf killing: After 7:30 a.m., as he cut wood near a campground in the Apache Sitgreaves National Forest, he spotted two wolves about 40 and 50 yards away. He went to his tent and loaded his rifle. A few minutes later, the wolves appeared again about 80 yards away. Humphrey yelled and the wolves were gone. About 10 a.m., Humphrey heard "thrashing, yips and . . . cries" in the direction of his dogs. He shot the wolf when it came within 50 feet. Humphrey reported to the Arizona Game and Fish Department and to the U.S. Forest Service that he killed the wolf out of concern for his dogs. In a second interview, which was videotaped 10 days after the shooting in the presence of his attorney, Humphrey told investigators he killed the wolf because he "felt threatened" as the wolf was "trotting" toward him and he was afraid there were more wolves. Federal investigators concluded "it is possible that wolf #51 stopped and abruptly turned at the moment (Humphrey) made the sudden motion of raising (his) rifle." According to the environmentalists' petition to reopen the investigation: "It is not very likely that a charging wolf, while trotting, would at the very moment the shot takes place abruptly turn sideways while coming to a complete stop." The letter to Babbitt, a former Arizona governor, was signed by: the Southwest Center for Biological Diversity, Wildlife Damage Review, Sky Island Watch, Wolf Alliance, Wolf Justice League and Student Environmental Action Coalition. Fish and Wildlife spokesman Hans Stuart said the wolf program is proceeding successfully, with eight wolves in the wild, including one pup. The wolves are regularly killing elk and other wildlife to provide their own food without the loss of any cattle or sheep. One dog belonging to a rancher was killed by a wolf, but environmentalists provided the rancher with a new dog. More wolves will be released each winter for at least the next four years. The goal is to have at least 100 wild wolves across the more than 5,000 square miles of the Apache and Gila national forests along the Arizona-New Mexico line. *** Steve Yozwiak can be reached at 444-8810 or at steve.yozwiak@pni.com via e-mail. [INLINE] Copyright 1998, The Arizona Republic --------- "RE: Bishop Ruiz's Resignation Leaves Void" --------- Date: Tue, 04 Aug 1998 10:17:38 -0700 From: NCDM Subj: Bishop Ruiz's Resignation Leaves Void in a Foundering Peace Process UUCP email Embattled Chiapas Mediator Steps Aside Bishop Ruiz's Resignation Leaves Void in a Foundering Peace Process By Molly Moore Washington Post Foreign Service Monday, August 3, 1998; Page A14 SAN CRISTOBAL DE LAS CASAS, Mexico This was the predicament of the Catholic Church's senior bishop in the embattled Mexican state of Chiapas: Church superiors tried to muzzle him; political opponents attempted to assassinate him; the Mexican government waged a smear campaign to discredit him. And even some of the leftist rebels with whom he sympathized did not agree with him. So after four years as the chief mediator between the government and leftist rebels, Bishop Samuel Ruiz rose to his pulpit during Sunday Mass here several weeks ago, delivered a scathing tirade against the government's "constant and growing aggression" against him -- and quit as the official conflict referee. The bishop's resignation -- followed by the dismantling of the peace commission he headed -- has left a gaping void in a foundering peace process and pushed the impasse between the government and the rebels of the Zapatista National Liberation Army to its lowest point since guerrillas stormed this town in a 1994 New Year's Day uprising that left an estimated 150 people dead. "Clearly a stage in the process of peace has ended," Ruiz, 73, who has spent most of the last half of this century preaching among the impoverished Indians of Chiapas, told his congregation inside the bright yellow stucco cathedral on the town plaza here. At no time since the rebellion has the military and political standoff in Mexico's poorest and southernmost state been more volatile. The government and the rebels have not spoken in almost two years. Pro-government paramilitary organizations have engaged in massacres of rebel sympathizers. And a growing number of "autonomous" town councils set up by Zapatistas operating separately from ruling-party governments has exacerbated tensions in many communities. The National Mediation Commission that Ruiz chaired "was the only physical force that was proactive in pushing the [government and rebels] together," said Roderic A. Camp, author of the book "Crossing Swords: Politics and Religion in Mexico," which was published in Mexico last month. "Now there is no magnet, no third party to bring them back to the center again." Shortly after Ruiz's resignation, members of a legislative peace commission who tried to step into his shoes were left baking in the tropical sun for hours in the heart of Zapatista territory, unable to find anyone to carry a written government communique to rebel leaders. Finally, the leader of the local farm cooperative accepted the documents but said he could not promise they would reach the rebel leader, Subcomandante Marcos. A recent poll by the Mexican daily newspaper Reforma indicated that while 44 percent of those surveyed disapproved of how the bishop had handled the Chiapas mediation, even more -- 62 percent -- did not approve of how the government had managed the problem. The rancor over Ruiz, considered a peacemaker by some and a troublemaker by others, is emblematic of the Catholic Church's controversial role in what has become Mexico's most vexing political and social crisis. Although the masked, pipe-smoking, poetry-citing Marcos has become the figure most associated abroad with the Chiapas conflict, within Mexico Ruiz has been recognized as perhaps the most critical link between the government and the Zapatista rebels. Dubbed the "Red Bishop" by detractors, who criticize what they consider his socialist leanings and called "Tatik" -- a Mayan dialect word for "our father" -- by his followers, Ruiz was the first person to whom the government turned two days after leftist rebels launched the rebellion four years ago. "I knew he was the only guy who had contact with those communities and who had legitimacy with them," said Manuel Camacho Solis, the Mexican government's point man for Chiapas at the time. But the same government that depended on Ruiz and the church in the early days of the crisis has waged a vitriolic campaign over the past several months designed to drive him out of the job. In an obvious reference to Ruiz and his followers, President Ernesto Zedillo labeled the members of the mediation commission "apostles of hypocrisy" and accused them of "defrauding" the government by siding with the Zapatistas in their efforts to broker peace. "This was a real blow," said Eric Olsen of the Washington Office on Latin America, a private organization that monitors Mexico. "It was a product of the government's conclusion that the Catholic Church in Chiapas was too intimately involved in this conflict and saw them as part of the problem, and not the solution. They aggressively went after the Catholic Church." Ruiz made no secret of his sympathies. "We can't be neutral . . . in the face of injustice," he said in a tape-recorded meeting with international and local human rights representatives and observer groups in March. The mediation commission "isn't going to deny the truth in order to affirm what they [the government] are saying," he said. In fact, as the months dragged on with the government refusing to honor the peace accords it had negotiated with the Zapatistas in February 1996, and with Zapatista leader Marcos withdrawing into a long, reclusive silence, the mediation commission had little to mediate. "There was no reason to keep this mirage," said Gonzalo Ituarte, a member of the commission and a senior official in Ruiz's diocese. "People could see the real situation once the [commission] disappeared. . . . It was clear to us we were out of the real process." For more than four centuries, the Catholic Church has played a major role in Chiapas. Although some early church leaders were responsible for helping Spanish conquerors try to obliterate Mayan culture, the church since has been credited with agitating for greater rights for the indigenous and poor people of Chiapas. Since arriving in Chiapas in 1960, Ruiz made deep inroads into Indian communities. Although he was criticized by some indigenous Catholics for trying to persuade them to eliminate the ancient Indian rituals they have blended into their Christian beliefs, many Indians were drawn to his message of greater rights. In the 1980s, Ruiz developed ties with the leaders of the Zapatista movement -- whose beliefs echoed many of his own -- although he backed away from relations with many of them when they began advocating armed resistance in the early 1990s. Ruiz also spoke out against entrenched ruling party leaders who he accused of exploiting the indigenous people. Those views put him at odds with the hierarchy of his own church within Mexico. The Vatican's representative in Mexico attempted to persuade Pope John Paul II to remove Ruiz as bishop in the early 1990s, but after an audience with Ruiz at the Vatican, the pope did not follow that advice. Many of Ruiz's colleagues have continued to criticize his work in Chiapas, and a group of fellow bishops joined the critics urging him to step down earlier this year. Last November, gunmen ambushed a convoy in which Ruiz was traveling on a remote Chiapas road. Although Ruiz was not injured, three Bible teachers with the group were wounded. Now, Ruiz wears a metal helmet when he travels in some troubled villages. Ruiz also has watched support grow for evangelical Protestant leaders, who siphoned away nearly a quarter of the Catholic followers in Chiapas between 1970 and 1990, according to government census figures. Although most of the evangelical leaders are allied with the government's ruling party, some others have earned the support of Zapatista sympathizers. In recent years, religious clashes between evangelicals and Catholics have led to attacks on 40 Catholic churches. At the same time, Catholics have forced many Protestants from their homes and communities. Although Ruiz no longer holds an official mediation position, he and the Catholic Church remain powerful influences in Chiapas. But neither government officials nor Ruiz seem prepared to predict the next step in the conflict. "There are . . . still uncertain paths to follow in the future," Ruiz said during his meeting with human rights groups. "The situation isn't straightforward." --------- "RE: Chiapas/The United States Factor" --------- Date: 5:44 PM Aug 7, 1998 From: owner-ncdm-ally@igc.org Subj: Chiapas: The United States Factor UUCP email The United States presence around the war in Chiapas has significantly intensified in the last month and a half. The traditional activities of the non-governmental human rights organizations, think tanks, and solidarity groups have been augmented by Madeleine Albright's commentary on the pressure being put on the Mexican government by the Clinton administration to resolve the conflict, the subcommittee hearing on Hemispheric Issues in the House of Representatives, the initiative sponsored by Vermont Senator Patrick Leahy calling for the Senate to ask the State Department to call for a the peaceful resolution of the problem, and the detention of two United States military personnel by paramilitary groups in the community of Los Platanos, Chiapas. This increase in pressure from the US results from both the persistent action of the solidarity coalitions and from the concern within official circles about the deteriorating human rights situation in the region and the government's loss of control of the process. Traditionally, the US administrations have privileged support for political stability in Mexico over the processes of democratization. Today, however, these issues have become intertwined. US citizens have been deported from Mexican territory for having brought humanitarian aid to Chiapas or for building schools. In 12 months, reports La Jornada (Aug. 1, 1998), there have been nine US military tours in Chiapas, and during the first months of this year there have been at least twice as many trips to that state as were made during all of 1997. The last thing that the US government wants is to have a political crisis of major proportions in what it considers to be its backyard. With the Asian crisis unresolved, with an imminent crisis in Russia, and with the multilateral financial organizations without resources, a new shock in the Mexican economy would be very difficult to withstand. And as we have seen in the wake of the [June 10] military-police operation in El Bosque, the Mexican markets have begun to appraise the conflict in Chiapas with a certain degree of concern. But furthermore, in the political culture of the US there exists a long tradition of pressure from the voters on their legislators. And the actions of the solidarity coalitions with respect to their representatives and senators, along with reports about the conflict and the human rights situation issued by organizations recognized in the world of Washington such as Human Rights Watch or Wolla, have succeeded in making Chiapas an issue on the agenda of that country's Congress, to the point that its members are at least interested in knowing what is happening there. The solidarity movement with Chiapas in the US, according to investigator Lynn Stephen, is organized in terms of large coalitions or national networks, various regional initiatives, and some 50 local groups. Last May 7, the Mexico Solidarity Network was formed. The four most important coalitions are: the National Commission for Democracy in Mexico (NCDM), based in Los Angeles and El Paso; International Peace Service, or Servicio Internacional por la Paz (Sipaz), based in Santa Cruz, California; Global Exchange (GB), with offices in San Francisco and San Cristobal; and IFCO-Pastors for Peace, based in New York and Chicago. There are also important projects such as the one spearheaded by the recently-deported Peter Brown, called Chiapas Schools Construction Teams, based in San Diego, along with a multitude of local groups formed by stable teams like Tonantzin, in Boston; New York Zapatistas, or the Alianza Zapatista (Zapatista Alliance) of Pittsburgh. Between 2,000 and 3, 000 US residents have participated in solidarity trips to Chiapas during the last four years. Among the factors that are generating this convergence and activism, we can count concern over the use to which US military aid is being put in Mexico; prior experience of solidarity work with Central America; the construction of bi-national coalitions in relation to free trade; the impact of the Zapatista rebellion in the media; and the use of the Internet. The United States factor in the Chiapas conflict is here to stay. Its presence will be reinforced in the months to come. --------- "RE: Nisga'a Deal BC's Northern Ireland" --------- Date: Mon, 3 Aug 1998 21:23:44 -0700 (PDT) From: SISIS@envirolink.org (S.I.S.I.S.) Subj: Nisga'a deal "BC's Northern Ireland" :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: NISGA'A DEAL SPARKS STRONG EMOTIONS Victoria Times Colonist, August 3, 1998, Page A2 [S.I.S.I.S. note: The following mainstream news article may contain biased or distorted information and may be missing pertinent facts and/or context. It is provided for reference only.] Veteran political observer Norman Ruff says the Nisga'a deal has become "BC's Northern Ireland", as the political fault lines deepen. "We're trying to undo a couple of hundred years of unfinished business in resolving land claims...so emotions are running high," said Ruff, a UVic. political science professor. There are risks for both sides, he said. Clark has identified himself so openly for it among those who believe he is being a political opportunist. Campbell has to cope with accusations that a referendum could throw the entire treaty-making process into chaos. Tom Molloy, chief federal negotiator in the Nisga'a talks, said the proposed treaty is laudable, especially when one considers the alternative. "In the absence of the certainty that the treaty will bring to the ownership of, and access to, land and resources, economic activity cannot reach its full potential." Most of the First Nations community is supportive of the agreement, which signals hope for negotiations with 51 other native Indian groups. "The message is that differences that occur between peoples can be addressed across the negotiating table," said Joe Gosnell, Nisga'a Tribal Council chief. But a minority of native groups, including the hereditary Nisga'a chiefs themselves, are against the deal. Saul Terry, chief of the Union of BC Indian Chiefs, representing a rump of Indian bands who are opposed to the treaty process, says the Nisga'a deal is about extinguishing Indian nations and replacing them with "mere delegated village councils or federal municipalities." Industry groups, such as the Council of Forest Industries, are withholding their views until Tuesday's signing. Hamar Foster, associate dean of UVic's law faculty, says the deal is "exceptionally moderate," given the potential demands the Nisga'a could have made. They settled for a tenth of the land they originally sought. And a study estimates that resource industries creamed off up to $3-billion-worth of assets from the Nass Valley over the past 100 years. In the final analysis Ruff said, the agreement being signed Tuesday is a "done deal", as described by Clark. It will be ratified, he predicted, after a "rancorous debate" in the legislature, either this fall or in the spring, and after a vote is taken by the Nisga'a people and by the House of Commons. A Supreme Court of Canada reference as to whether the agreement changes the Constitution could throw a wrench into that process. One of Canada's foremost constitutional experts, Peter Hogg, said last week that the treaty will not become part of the Constitution. There is no legal requirement to put the issue to a referendum, said Hogg, dean of law at York university's Osgoode Hall Law School. In a written opinion, he went further, saying it would be "undesirable" to hold a referendum every time a treaty is entered into with aboriginal people." "It would be very difficult to communicate all the issues in a balanced way in a province wide referendum campaign." :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: SOVEREIGNTY, NOT "SELF GOVERNMENT" NOR "EXTINGUISHMENT-BY-CONSENT"! "The BC Treaty Process is designed to legitimize the theft of our lands". -- Elder Lavina White, Haida Nation More information on the fraudulent BC Treaty Commission, see http://kafka.uvic.ca/~vipirg/SISIS/Clark/BCgovt.html http://kafka.uvic.ca/~vipirg/SISIS/Clark/switlo.html Draft Nisga'a Agreement: http://www.aaf.gov.bc/aaf/treaty/nisgaa/docs/aip.htm Final agreement will be posted Aug.4. In accordance with Title 17 U.S.C. section 107, this material is distributed without profit or payment to those who have expressed a prior interest in receiving this information for non-profit research and educational purposes only. :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: 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 --------- "RE: Leonard Peltier UN" --------- Date: Wed, 05 Aug 1998 01:22:40 +0200 From: cuauhtemoc@earthlink.net Subj: Leonard Peltier UN Newsgroup: alt.native Statement presented on 31 July, 1998 to the Commission on Human Rights - Sub Commission on Prevention of Discrimination & Protection of Minorities United Nations - Working Group on Indigenous Peoples (WGIP) Geneva - Switzerland Sixteenth session 27-31 July, 1998 Agenda item 6 Native American Political Prisoner - Leonard Peltier's health status Madame Chairperson, Among health issues concerning indigenous peoples, I would like to draw your attention to the poor health condition of indigenous prisoners in the USA. On behalf of the Leonard Peltier Support Groups Network Europe, I would like to voice our concern about the critical state of Mr. Peltier's health. As you know, Madame Chairperson, Leonard Peltier is recognized around the world as the longest held North American Indian political prisoner. He is currently suffering from complications of previous maxilla-facial surgery which he underwent in 1996, at the Springfield Hospital for federal prisoners. Today, Mr. Peltier is in excruciating pain. He cannot open his mouth enough to bite his food, he must force it through a gap in his front teeth and then mash it with his tongue in order to eat. He risks chronic infections processes involving blood, tissues and bone. Untreated, these processes could lead to sepsis infectious agents from the mouth carried by the blood to the rest of the body. The facility at Springfield now states that they do not have the staff or equipment to treat him. Therefore it is Mr. Peltier's constitutional right to choose an outside physician to treat him. Dr. Keller, a renowned maxilla-facial surgeon from the famous Mayo Clinic in Rochester, Minnesota, has written to the prison telling them that he is willing to treat Mr. Peltier. However, prison officials have denied all requests. During the last 22 years of his wrongful incarceration, Leonard Peltier has also suffered from increasing headaches and he has lost 80 percent of the vision in his left eye. In addition, he has torn cartilage in his knee that has never been treated... One can easily interpret the terrible health condition that Mr. Peltier has been forced to endure for many years as a form of another cruel punishment for a crime he did not commit. If the prison authorities continue to deny Mr. Peltier appropriate medical treatment, it might soon be considered as a form of torture. Therefore, we appeal to the world community to support Mr. Peltier's demand for an immediate treatment by an independent specialist. And we are again asking the members of the Working Group on Indigenous Peoples to recommend to the Sub-Commission that a Special Rapporteur (or two) be appointed to both investigate Leonard Peltier's health situation and case and address it to the UN Commission on Human Rights. Madame Chairperson, I thank you for your attention. Sylvain Duez-Alesandrini Nitassinan CSIA/LPSG France & Leonard Peltier Support Groups Network Europe +++++++++++++++++++ LPSG Network Europe Van Boeckel St. 20 B-1140 Brussels - Belgium Tel&Fax +32-2-241-8322 email: kolahq@skynet.be +++++++++++++++++++ Injustice Anywhere is a Threat to Justice Everywhere... FREE LEONARD PELTIER!!! lpdc@idir.net --------- "RE: Statement by The Sovereign Dineh Nations" --------- Date: Fri, 07 Aug 1998 08:46:16 -0700 From: Robert Dorman Subj: Statement by The Sovereign Dineh Nations, Big Mountain to the UN-16th WGIP Mailing List: Big Mountain List From: Condor952@aol.com Date: Fri, 7 Aug 1998 06:40:14 EDT Sub-Commission on Prevention of Discrimination and Protection of Minorities Commission on Human Rights Working Group on Indigenous Populations, 16th Session July 27 - 31, 1998 ITEM 7 [a] Statement by: The Sovereign Dineh Nations, Big Mountain, North Eastern Arizona July 25, 1998 Thank You Madam Chair, Greetings to this distinguished panel of the Sixteenth Session Working Group on Indigenous People's. Again, it is such an honor for us to be privileged with this opportunity to address and present our concerns towards global survival for all Indigenous cultures, including our own in Arizona. As everyone may recall, the traditional Dineh communities of the Sovereign Dineh Nation (SDN) have been subjected to a Congressional Act that has implemented an inhumane relocation policy since 1977. This mandate, PL 93-531, became an Executive Order in 1974, and following thereafter, the 1977 partitioning of the territories was primarily based on the "cost-effectiveness" for extractable aquifers and coal deposits. Since 1977, the relocation process has eliminated over 85 per cent of the traditional Dineh population from the isolated and pristine highlands of north eastern Arizona. Also, nearly 400 traditional Hopis were effected by this partitioning, and the secondary effects of PL 93-531 still continue among certain traditional Hopi populations. The implementation of this Executive Order has drastically effected the inter-relationships among these two Nations. Furthermore, there is are continual psychological effects that are currently devastating the seasonal religious practices and the well-being of this last remaining Dineh resistance communities. In addition, the Bureau of Indian Affairs (BIA) under the U:S: Department of Interior have furthered the desegregation of the close-knit relationships among the, now, partitioned Dineh communities. This has resulted in a lack of response by the Navajo Partitioned Lands (NPL) residents to the needs of those facing eviction or confinement within limited estates. Methods of undermining were also indirectly carried out by the BIA and their Navajo Nation government counterpart, which has disrupted the interests for protecting and preserving Dineh cultures with the Hopi Partitioned Lands (HPL). Dividing methods also occurred as a result from the 1997 Accommodation Agreement (AA) lease signings, imposed by the federal district courts, which were the implemented through intimidation's and coercion's by the same BIA tribal officials and non- Indian lawyers previously involved. Madam Chair, the conditions that we are subjected to are becoming more crucial: Just this summer, the remaining traditional residents were informed by the Navajo Nation government, that the U. S. Department of Interior and the Justice Department have suggested the use of Navajo tribal police to carry out the final eviction in the early part of the year 2000. (The residents of HPL who did not sign the AA lease are being pressured to sign up for voluntary relocation, or else face forced eviction after December 31. 1999. There is never a day when these traditional resisters can live without fear. An example is the BIA`s issuance of livestock impoundment notices early this summer. Impoundment refers to the BIA`s standard for forced collection of the excess number of livestock that increased from the two previous breeding seasons. In reference to the Item 7A Agenda, first, we state our concerns for the "evolution of standards" that refers to our Indigenous Rights in respect to energy and mining developments. This needs a considerable amount of attention towards the methods and tactics used to acquire mineral leases upon Indian reservations, and to specially focus on how such accessibility was designed by the U.S. Interior Department's BIS. In the case of Black Mesa, where Big Mountain is located, the methods by which Peabody Western Coal Company (PWCC) leases were made have completely over-looked the ancient balance and the interaction between the ecology and indigenous cultural practices. PWCC, the U. S. Department of Interior, the Hopi tribal council and the Navajo Nation government have all continuously ignored and down played these environmental concerns presented by the traditional Dineh and Hopi inhabitants since the 1960s. The Judicial System, the Justice Department and the Executive Branch of the United States have all failed to address such evidence that, the PWCC leases evolved from a tremendous amount of lobbying efforts from major utility companies of the American Southwest, which will verify PWCC`s conflict-of-interest in the passage of PL 93-531. Additional details on this matter will require more investigation and further gathering of existing evidence and testimonies. In conclusion Madam Chair, in respect to "the working papers of the Special Rapporteur", we will ask this panel of this Working Group to take full consideration for this report concerning the situations within the Sovereign Dineh Nation. Despite that not all of the affected traditional people's testimonies were recorded or documented, this report is vital to the survival of our culture, and which gives us hope that it can establish a tribunal to identify those responsible for the disruption of our relationships to the land. Also, let it be noted, that further documentation on this matter is very essential, and that this Working Group on Indigenous Populations should take into consideration for other, immediate future visits to our communities here in North Eastern Arizona. We give special thanks to Prof. Alfonso Martinez, Madam Daes and Mr. Amor for visiting the communities of Black Mesa. Again, we Thank You for important presence here, today, and for hearing our statement. In the Spirit of Global Peace, Big Mountain Sovereign Dineh Nation (As translated by Bahe Y. Katenay, Dineh translator, July 1998) ( BM [re-edited version] statement was read out in the 16th session of the WGIP on the 31st of August by Daniel Zapata) ++++++++++++++++++++++++++++++++++++++++++++ You are on the BIGMTLIST, a moderated mailing list of Big Mountain relocation resistance information (not discussion or debate). To unsubscribe, email redorman@theofficenet.com with "unsubscribe" in the subject header. For non-list members receiving this post as a forwarded message, you may subscribe by emailing redorman@theofficenet.com with the word "subscribe" in the subject header. For Big Mountain and other activist internet resources, visit "The Activist Page" at http://www.theofficenet.com/~redorman/welcome.html Also, for great internet tools please visit: http://www.msw.com.au/cgi-bin/msw/entry?id=1271 --------- "RE: Closing Statement of the Chairperson" --------- Date: Fri, 07 Aug 1998 23:22:21 -0700 From: Robert Dorman Subj: Closing statement of the Chairperson - Mailing List: Big Mountain List Date: Fri, 7 Aug 1998 11:31:07 -1000 From: NetWarriors Subj: Closing statement of the Chairperson - Rapporteur WORKING GROUP ON INDIGENOUS POPULATIONS Sixteenth session, 27th - 30th July Closing statement of the Chairperson - Rapporteur Dear Colleagues of the Working Group, Distinguished and dear Chiefs, Ambassadors, and representatives of Indigenous Nations, Peoples and Organizations, Distinguished representatives of Observer Governments, United Nations Bodies and Specialized Agencies, and non-governmental organizations, Ladies and gentlemen, At the outset allow me to congratulate all participants for the work you have accomplished during the sixteenth session of the Working Group. I take this opportunity to express my gratitude to my colleagues - Professors Alfonso-Martinez and Boutkevich as well as Judge Guisse for all the support and assistance that they have given to me in my capacity as Chairperson-Rapporteur. The Working Group held three private meetings this week and we discussed many of the points and suggestions that have been made over the last five days. We will continue to hold our consultations during the Sub-Commission to evaluate and reflect upon the many interesting proposals made by participants. The comprehensive, detailed and diverse information provided by participants will be a rich source for our exchanges of views in the next weeks. The Members of the Working Group will also continue to look at ways in which we can make our session more productive and more effective. I recall for your information that the Working Group is a collegiate body and takes its decisions jointly. We will therefore be preparing the conclusions and recommendations for our report during next week's session of the Sub-Commission. Ladies and Gentlemen, As is the usual practice, allow me to provide you with some information about the sixteenth session of the Working group, as well as my personal observations and conclusions. The 1998 session of the Working Group was once again very well attended. This year nearly 1,000 people attended the Working Group. The Working Group continues to be a dynamic and vital meeting place for concerned governments, indigenous peoples and the United Nations system. Ladies and Gentlemen, Let me now review the agenda items. Item 4, entitled "Review of Developments - general statements" forms the basis for some of the most significant discussions in the Working Group. This is demonstrated by the very large number of speakers on this topic. As in previous years, the reports from participants on the events of the last twelve months are greatly appreciated by the members of the Working Group and provide an invaluable background for our work. I have listened carefully to the statements on recent developments in indigenous issues and am grateful to those who have traveled from far and wide to be here and provide the Working Group with information. It is encouraging to hear of positive developments and it is particularly gratifying to hear that many States are now working closely with indigenous peoples to improve their situations. Under Item 5 the Working Group considered the principal theme of this year's session - "Indigenous peoples: education and language". As I said during my opening address, issues related to education and language are of paramount importance to all indigenous peoples. I have listened with great interest to the statements on this item from representatives of indigenous peoples, States, non-government organizations and Specialized Agencies of the United Nations. I take this opportunity, once again, of expressing my appreciation of the contribution of UNESCO and in particular to the Assistant Director General for Culture, Mr Crespo Toral. As concerns education and language, it is clear that there is great need to ensure that indigenous peoples have better access to all forms and levels of education. The message from indigenous peoples suggests that there is still a need for the public education system to be more sensitive to the needs of the indigenous peoples, including especially the need of all indigenous peoples to protect and nurture their languages. The Working Group has benefited from the many experts in the fields of education and language who have been with us this week. We have been addressed by indigenous educators and teachers who are working to provide their indigenous peoples with education. We have been privileged also to hear from indigenous peoples who are struggling to preserve their languages in their countries. The sharing of knowledge such as this can assist all indigenous peoples to develop ways to educate their peoples appropriately and preserve their languages. I am encouraged by the large number of indigenous representatives who described community initiatives in this area. At the same time, it seems that increasing numbers of States are working with indigenous groups to develop education programmes and systems which meet the needs of indigenous peoples, and which ensure that indigenous peoples are able to have control over the development and provision of education to their peoples. I wish to convey my support and encouragement to indigenous peoples and states who are endeavoring to work together to meet their goals in education and language. I urge those States who have not yet initiated work in this area to consider doing so, and to draw on the considerable expertise and experience held by indigenous peoples. Under item 6, we had a very informative and useful discussion on Indigenous Peoples and Health, an item which was retained from the agenda of the fifteenth session of the Working Group, last year, in response to a request from indigenous representatives at that session. As I said last year on this topic, the issue of indigenous peoples health is a very important one which underpins the exercise of all rights vested in indigenous peoples. We cannot effectively exercise our rights in other areas if we do not have healthy indigenous communities. Today I have a heard a number of indigenous speakers describe issues for concern to them in relation to health. I have listened to these comments with great interest and will reflect the various suggestions and opinions in my report. I would like to extend thanks to the World Health Organization and especially to Mr Ted Webster for contributing so constructively to our discussions. I acknowledge the continuing progress of the Committee on Indigenous Health and their initiatives and dedication to the promotion of the health of indigenous peoples. I also applaud and appreciate the efforts made by indigenous communities to provide health-care to their peoples. Under item 7 of the agenda dealing with standard-setting activities, the Working Group had an opportunity to hear comments concerning the draft United Nations Declaration on the Rights of Indigenous Peoples. There were suggestions concerning possible new standard-setting activities which might be received by members of the Working Group. These new ideas are most welcome as we look forward to our activities in the years that come. I noted the comments made concerning the private sector and in particular companies involved in mining. Item 8 of the agenda provided provides an opportunity for the Working Group to consider the final report on the study on Treaties, Agreements and other Constructive Arrangements between States and Indigenous Populations prepared by my distinguished colleague and fellow Working Group member Special Rapporteur Professor Miguel Alfonso Martinez. Participants expressed their appreciation of the monumental work of the Special Rapporteur. I once again take this opportunity to congratulate Professor Martinez. I look forward to the discussions at the Sub-Commission on the Special Rapporteur's final report. The conclusions and recommendations contained in the final report merit attention and many were endorsed by participants at the meeting. Item 9 of the agenda deals with the Working paper of the Special Rapporteur of the Sub-Commission on indigenous peoples and their relationship to land. As I already announced this item will be considered in greater detail at our session next year. I explained that I have not received many comments from Governments or indigenous peoples and I take this opportunity once again of stressing the importance of sending to the Special Rapporteur the relevant information for consideration in her report. Thank you for your cooperation on this matter. Under item 10 of the agenda the Working Group considered the establishment of a permanent forum for indigenous peoples in the United Nations system. I am grateful for the insights and suggestions in relation to this issue. It would have been useful to have had more time to discuss this very significant proposal of the World Conference on Human Rights. However, as you know the Commission on Human Rights has now established an ad hoc working group to examine this question and make further recommendations so that this new idea generates positive action and not just words. Agenda item 11 entitled "International Decade of the World's Indigenous People" offered an opportunity for participants to share their with the Working Group the progress made in realizing the objectives of the Decade. In my capacity as a member of the Advisory Group of the Voluntary Fund for the international Decade, I take this opportunity to express my deep appreciation to the Governments which have contributed to the Fund and allowed the Office of the High Commissioner to undertake constructive and valuable projects and programmes. I am especially satisfied with the success of the Indigenous fellowship programme. The value of the Programme was clearly evident at this year's session of the Working Group where Fellows from the 1997 Programme took part as indigenous delegations in our discussions. I do urge Governments to maintain and increase their support of the Voluntary Fund. In conclusion, under item 12 of the agenda which covers other matters, I would like to note the important United Nations workshop of indigenous journalists which took place in Madrid in January 1998. I wish to thank the Government of Spain for agreeing to host this Workshop. I hope also that the High Commissioner's Office will be in a position to undertake some further events to support indigenous peoples in the media. Perhaps, it would be useful to clarify at this point the Working Group's position on the kind invitation from the Director General of UNESCO to hold our seventeenth session at their Headquarters in Paris. We are still discussing this matter. We will continue to hold our consultations during the next weeks. I invite indigenous peoples also to hold their consultations with their communities on this offer when they return home, and to let the High Commissioner and myself know their reactions as soon as possible. The Working Group will conduct its business as usual at its next session. We will retain the same comprehensive programme as mandated to us by the ECOSOC resolution 1982/34. The Working Group will continue to be based here at the United Nations Office at Geneva. I hope that this information assist you in your consideration of this offer, which I consider to be a constructive and positive development within UNESCO. Ladies and Gentlemen, Allow me to say a few words of thanks to the many people who have been helping us during this session of the Working Group on Indigenous Populations. First, I wish to express my sincere gratitude to the Secretariat and to all the people who have contributed to the success of this session of the Working Group. To Mr. Julian Burger, Secretary of the Working Group, my deepest appreciation and thanks as well as for your hard work and dedication. To Mr. John Henrikson and Mrs. Georgia Passarelli, who are assisting me with the preparation of the report of this session I extend my gratitude. Also, I would like to thank Ms. Adele Quist and Catherine Brimont for their assistance. I wish to extend many thanks to the indigenous fellows who have been working long hours under stressful conditions to assist with the running of the Working Group. The group is the second to participate in the Indigenous Fellowship Programme supported by the Voluntary Fund for the International Decade of the World's Indigenous Peoples: Ms. Tracy McHugh, Ms. Jennifer Williams, Mr. Estebancio Castro, Ms. Tracey Whare and Ms. Saoudata Aboubacrine. In particular I wish to pay tribute to the Indigenous Fellows for making all the preparations for the International Day of Indigenous Peoples. They did wonderful work. I wish you luck in the coming months in your experiences at the United Nations and hope that you will be able to apply what you have learnt here to the advantage of you and your peoples. In addition, there are a number of interns and volunteers who have assisted with the preparations and running of the Working Group and who have dedicated themselves to making the meeting run smoothly. They are: Ms. Kirsty Gover, Ms. Claire Charters, Mr. Frank Muttenzer, Mr. Stephane Moissang, Ms. Cristina Jannon, Mr. Cedric Ortoli, Ms Samia Slimane, Ms. Livia Stoica, Ms. Mireille Teyssie and Mr. Frederic Francheterre. In addition, I would like to thank Ms. Dolores Francey, Ms. Benedicta Aregger and Ms. Natalya Tikhonov for their invaluable help. I wish also to express my gratitude to Ms. Therese Gastaut, the Director of Public Information at the United Nations Office at Geneva, for her invaluable support for the cause of indigenous peoples. As usual, we owe a special debt of gratitude to our untiring interpreters who have assisted us in every way. Finally, My thanks also once again to the teams of DoCip and UNPO who have provided invaluable technical support to participants at the Working Group. As we draw near the end of the sixteenth session of the Working Group on Indigenous Populations, allow me express my warmest regard to all of the delegates who have participated this week and to wish you all a safe journey home. I now request Mr. Philup Pietacho, from the Innu people, to make a brief prayer of thanksgiving . . . . Thank you Mr. Pietacho. I look forward to seeing you next year for the seventeenth session of the Working Group on Indigenous Populations. Have a happy and safe year. I declare the sixteenth session of the Working Group on Indigenous Populations closed. ++++++++++++++++++++++++++++++++++++++++++++ You are on the BIGMTLIST, a moderated mailing list of Big Mountain relocation resistance information (not discussion or debate). To unsubscribe, email redorman@theofficenet.com with "unsubscribe" in the subject header. For non-list members receiving this post as a forwarded message, you may subscribe by emailing redorman@theofficenet.com with the word "subscribe" in the subject header. For Big Mountain and other activist internet resources, visit "The Activist Page" at http://www.theofficenet.com/~redorman/welcome.html Also, for great internet tools please visit: http://www.msw.com.au/cgi-bin/msw/entry?id=1271 --------- "RE: Healing Circles Protested" --------- Date: Sat, 25 Jul 1998 00:04:58 -0800 From: SISIS@envirolink.org (S.I.S.I.S.) Subj: UNN elder: "It's like a weapon turned around on us" :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: HEALING CIRCLES PROTESTED Victoria Times Colonist, July 21, 1998, Page A3 by Susan Danard [S.I.S.I.S. note: The following mainstream news article may contain biased or distorted information and may be missing pertinent facts and/or context. It is provided for reference only.] A healing circle that enabled a Roman Catholic bishop - accused of raping an aboriginal woman - to avoid a new trial could deter other victims from seeking justice, women warn. "The healing circle diminishes the impact of sexual abuse and physical violence against women and children," Viola Thomas, president of the United Native Nations, said Monday. "I think it states that as aboriginal women we don't mean anything to this government." Thomas was one of about 70 women of all cultures who gathered on the legislature's lawn Monday for a traditional native grieving ceremony to protest the recent healing circle involving Bishop Hubert O'Connor. O'Connor, 71 and now living in a cleric's retreat in Duncan, was found guilty of rape and indecent assault in 1996 for offences that occurred when he was principal of a native residential school in Williams Lake more than 30 years ago. The highest ranking Roman Catholic official in Canada ever to be convicted of a sex crime, O'Connor was sentenced to 2-1/2 years. He was later acquitted on the indecent assault charge and the rape charge was dropped after one woman involved, the RCMP and the Attorney General 's Ministry agreed to the healing circle to avoid further tangling the case in court. But woman are angry that O'Connor has never admitted to the sexual abuse. They worry healing circles could become an easy way for offenders to circumvent the justice system, minimizing the trauma of victims. "This decision will push the rights of aboriginal women back many years. There are many disclosures (of sexual abuse) that will not come forward now," said Debra Bell, sexual assault co-ordinator of the Women of our People Society, a Saanichton agency that helps native women. The Victoria Women's Sexual Assault Centre worries the O'Connor case will be precedent setting. "This is a major breach of all that good faith (with the Attorney General's Ministry). It's horrifying for us," said Susan Dayton, a case manager with the centre. In an interview, the attorney general stressed that the O'Connor case was unusual and should not be considered a weakening of the government's resolve to prosecute sexual offenders. "These were exceptional circumstances in which there had been two trials and an appeal and where the man had served some time," Ujjal Dosanjh said. The grieving protest was an emotional ceremony that lasted for more than an hour, with woman after woman speaking of unspeakable horrors - drug abuse, sex crimes and suicide, most linked to the speakers' experiences with residential schools. "So many times we have been re-victimized," said a trembling Kelly Cook, a Kwaguilth woman, who was abused while in foster care in Victoria. "We do not accept this... We are tired of standing at the gravesides of our people who have given up." Elizabeth Cook, of the Victoria Native Friendship Centre, said her mother was sexually abused in a church-run residential school and had no one to turn to. She later died of a drug overdose. I'm here today because I want women to understand that we do not believe them now. It's only by speaking up and having courage that you are believed and the perpetrators are stopped." "The government used the churches to brainwash us in residential schools. That's the reason for the residential schools and that's the reason for the sexual abuse - to destroy our spirit. Well, we have survived," raged Harriet Nahanee, of the Pacheeda First Nation. "I don't forgive them. No one should." The healing ceremony is a model of restorative justice imported to British Columbia from Manitoba, where the circles were initiated as an alternative corrections measure for the disproportionate number of aboriginal people filling up the jails. "It's like a weapon that's been turned around on us," said Dorris Peters, an elder with the United Native Nations. :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: Letters to Times-Colonist - mailto:jknox@victoriatimescolonist.com In accordance with Title 17 U.S.C. section 107, this material is distributed without profit or payment to those who have expressed a prior interest in receiving this information for non-profit research and educational purposes only. :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: 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 --------- "RE: Mic Mac Nation Needs Help" --------- Date: Sun, 06 Sep 1998 12:09:23 -0400 From: Kahn-Tineta Horn Subj: MIC MAC NATION NEEDS HELP: LOGGING ISSUE EXPLODING UUCP email UNITED NATIONS, NYC. 6 Aug. 98. Today the Canadian Alliance in Solidarity with the Native Peoples (CASNP) and other delegates attending the United Nations "International Day of the World's Indigenous People" Conference at the UN in New York City condemned Quebec's threat to attack the Mic Mac Nation. Quebec is illegally stopping the sale of timber by the Indigenous people that was harvested on their unceded traditional territory. Quebec has threatened to send in their paramilitary Quebec Police Force to break up the blockade that the Mic Macs have erected on a logging road. This illegal act of aggression and economic genocide will not be tolerated by the international community. "The days of using armed force to stop Indigenous People from exercising their rights is over", said Kahn-Tineta Horn, President of CASNP. The recent Delgamuukw decision of the Supreme Court of Canada Supports the Mic Mac's position that disputes over sovereignty, land and resource issues must be settled through negotiated settlements in good faith and not with guns. In 1990 Quebec police and the Canadian army attacked the Mohawk men, women and children leading to a 78 day standoff. One police officer was killed in the crossfire. There was worldwide condemnation of Quebec and Canada who surrounded two Mohawk communities, Kahnawake and Kanesatake. of approximately 10,000 native people to starve them out. The Mohawk were resisting the town of Oka's plans to expand their golf course onto their sacred burial grounds. This issue has yet to be settled to the satisfaction of the Mohawk. The time has come for the Mic Macs and other Indigenous nations to go beyond the colonial states and ask the United Nations or another international body to provide an impartial third party tribunal to hear and mediate the issue. The first principle of the rule of law is for an impartial third party to hear disputes between two parties. Hauling Indigenous people into colonial courts in a dispute between the Mic Macs and Canada is illegal. The Mic Mac are asking for any assistance to defend themselves from the impending attack. The Mic Mac have asked the United States to send men and equipment to them who were their allies during the Revolutionary War and was promised in the Watertown Treaty of 1779. Contact: Gary Metallic Sr., Fax 418-788-5575 MicMac Nation Canadian Alliance in Solidarity With the Native Peoples CASNP 450-635-8696 casnp@pathcom.com mohawkns@cyberglobe.net http://www.pathcom.com/~casnp http://www.cyberglobe.net/users/otsira --------- "RE: MicMac at Listuguj" --------- Date: Sat, 08 Aug 1998 01:33:50 GMT From: "Mohawk Nation Office" Subj: MicMac at Listuguj UUCP email CHRONOLOGY OF EVENTS - MICMAC AT LISTUGUJ 1992 Request is made to MRN (minister of natural resources) for an allocation of timber for job creation. -All resources are allocated by MRN. 1993 The Micmac Grand Council (MGC) approves 5,000 m3 harvest of softwood on Crown land behind reserve. -No action taken by MNR. 1994 The Listuguj Mi'gmaq First Nation Council buys a portable sawmill with the intention of establishing a wood processing center on reserve. -MRN refuses to provide technical or financial assistance. 1994 The Listuguj Mi'gmaq First Nation (Band Council) requests that the provincial woodlot held by Ronald Jaques (Listuguj band chief elected under Indian Act) be transferred to the Band Council. -All resources allocated by MRN. The Forest Management Contract with Mr. Jacques stands. 1995 The Band Council requests a provincial woodlot held by Ronald Jacques be transferred to the Band Council. -MRN agrees not to renew the FMC with Mr. Jacques so that it can be transferred to the Band Council. 1995 The woodlot is placed under the management of Jigug Enterprises Inc. a band empowered entity. -MRN and Jigug Enterprises Inc. sign FMC on November 1995. 1995 Jigug Enterprises Inc. request an allocation of 50,000 m3 of hardwood for a sawmill. -MRN advises all resources are allocated to present wood facilities. 1996 Jigug Enterprises Inc. request an allocation of 50,000 m3 of hardwood for a sa