From gars@netcom.com Tue Dec 22 23:28:29 1998 Date: Tue, 22 Dec 1998 18:44:28 -0800 (PST) From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews06.052 _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ O (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O o O ____ _ , ___ _ , ___ O o O / ' ) / / ) ' ) / / ' O o o o o O / /-< / /--/ /-- VOLUME 06, ISSUE 052 O o O __/_ / ) (___/ / ( (___, December 26, 1998 O o O KANOHEDA ANIYVWIYA Ha-Sah-Sliltha Otapi'sin Atsinikiisinaakssin O Es'te Opunvk'vmucvse ni-mah-mi-kwa-zoo-min Aunchemokauhettittea ( N A T I V E A M E R I C A N N E W S ) This issue contains articles from Innu-L, Triballaw, Minn-Ind & Nat-Film Lists; Settlers In Support of Indigenous Sovereignty; UUCP email; Newsgroups: alt.native,soc.culture.native Articles appearing have been previously posted for public dissemination and/or permission for inclusion has been secured. Letters of authorization are on file. A list of those granting permission to repost their words in this issue are listed at the end of part A. I thank each of you for allowing your words to be shared with the people. 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 Borries Demeler advises AISESnet doesn't exist anymore, instead there is now NativeNet where people can search for archives of Wotanging Ikche issues: _ All past AISESnet archives (1992-1998) can now be found in: http://aises.uthscsa.edu/discussion/ _ All new messages will be archived in: http://nativenet.uthscsa.edu/archive/nn-dialogue/archive.html The mailing address for AISESnet/NativeNet the lists have changed. Please make a note of the new address. The old address aisesnet_discussion@listserv.umt.edu should *NOT* be used any longer. Instead please use: nn-dialogue@nativenet.uthscsa.edu 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. "The hand is not the color of your hand, but if I pierce it I shall feel pain. The blood that will flow from mine will be the same color as yours. I am a man. The Great Spirit made us both." __ Standing Bear, Lakota, speaking to US District Judge Elmer Dundy. +- -- -- -- -- -- -- -- -- -- -- -+ | 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 +- -- -- -- -- -- -- -- -- -- -- -+ +- -- -- -- -- -- -- -- -- -- -- -- -- -+ | Journey | In the summer and early fall | The Bloodline | of 1998 the Treaty Unity Riders | | rode a thousand miles on horse- | For all that live and live by law | back, carrying a staff and | We Stand, we Call, We Ride | praying each step of the way. | For All that fear and fear by sight | | We Hear, we Listen, we Ride | These prayers were offered for | For all that pray and pray by strength| each of us, and that the Unity | We Feel, we Move, we Ride | of all Peoples might happen. | For all that die and die by greed | | We Hurt, we Cry, we Ride | Tatanka Cante forwarded this | For all that birth and birth by right | poem on behalf of all the Unity | We Smile, we Hold, we Ride | Riders that we might stop and | For all that need and need by heart | ask if the next words we say, the | We Came, we Went, we Rode. | next act we make is for the good | | of the People or is it from ego | Treaty Unity Riders | for self. +- -- -- -- -- -- -- -- -- -- -- -- -- -+ O'siyo Brothers and Sisters! One of the articles in this issue states there is a real likelihood only three Native languages will survive past the year 2000 in Canada. There are a few places such as Metropolitan Dallas-Ft. Worth where individuals like Peggy Larney are working hard to teach Native tongues to all who wish to learn them. There are also Nations, like the Eastern Band Cherokee, who have made the Nation's language a part of the required Rez school curriculum. These are to be applauded and encouraged, for without them the erosion of these languages will be greatly accelerated. Trust me on this. There are documents that were released that make it clear there was every intent to have the "indian question" answered "no problem - no indians" by the year 2000. Letting our languages die is one way to help insure this damnable plan comes to fruition, even if delayed. If you are not making a sincere effort to learn your language and teach it to your children, then you are helping write the final page. ----------- this arrived this week... I like the concept ----------------- Date: Mon, 21 Dec 1998 10:09:39 -0600 From: "Vikki M. Howard" Subj: Ojibwe Calendars Mailing List: Minnesota Indian Affairs The Ojibwe Language Society has the 1999 Calendars completed. The phrase a day calendars are great gifts and something every home should have to assist in the preservation of language and culture. The sales from these calendars support the activities of the Ojibwe Language Society. They are planning an Ojibwe Language Conference for May 1999, to be held in Minnesota. They are available at the Department of American Indian Studies Office University of Minnesota -East Bank Campus 107 Scott Hall 72 Pleasant St. S.E. Minneapolis, Minnesota 55455 612-624-1338 Or from Nora Livesay: The Cost is $10.00 per calendar. 612-641-1665 email: Livesay@baldeagle.com She will ship or mail calendars for the cost of shipping: $10.00 + $3.00 For five or more calendars please contact Nora. =/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\=/\= Many of those providing assistance to elders and others in need do so only through the holiday season. The need does not stop because of a holiday celebration, whether religious or secular. However, because the majority of those groups and individuals delivering donations and providing assistance do so only through the holidays, I will not continue to run the entire list. If you want it, please drop me an email at gars@netcom.com and I will be happy to send you the last known complete list. Those listed below provide assistance throughout the winter, and often throughout the year. Please forward contact information for all you know who help those less able to do so that you believe should be included. ============================================= From: Pioquark@aol.com Clay Watson Pioneer Industries 1100 E. 24th St. Cheyenne, Wy. 82001 (307)778-7860 pioquark@aol.com http://members.tripod.com/~dikani/pioneer.html These donations will be gifted to the Rose Bud and Pine Ridge Reservations in South Dakota and the Wind River Reservation in Wyoming. I'm on the road a lot, out back loading the truck etc. PLEASE leave a message if there is no answer.. --------------------------------------------- Supporting the elders through personal contact: Adopt A Grandparent Mountain Light Center PO Box 241 Taos NM 87571 TEL: 505 776 8474 FAX: 505 776 8050 For information call 800 291-8474. email: agpmlc@aol.com --------------------------------------------- From BIGMTLIST The Dineh could use some blankets to help with the cold winters. Bonnie Whitesinger Box 1073 Hotevilla, AZ 86030 Since UPS doesn't deliver to PO boxes, you would have to use parcel post. --------------------------------------------- From: leslie@neca.com Pathways to Spirit in Fort Collins Colorado Contact: Carmeen Klausner Phone: 970 282 8573 email pathways@webaccess.net www.pathwaystospirit.necaweb.com This group is non profit and takes tractor trailer loads of clothes and furniture to Pine Ridge several times each year. --------------------------------------------- Bucketline to the Elders this group provides food and supplies First Security Bank to the elders of the 205 N Main Big Mountain /Black Mesa area. Layton, UT 84041 --------------------------------------------- Redfeather Development Corp This group repairs and winterizes Box 52652 housing for the Bellevue, WA 98015-2652 elders of the Dakotas area. --------------------------------------------- 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 ---------- - Native Leader Dies - Ex-Mexico Officials - Native Languages Face Punishment Facing Extinction - Missionaries Savages - Leonard in Solidarity with Mumia and Civilization - The S Word - Judge Rules Indian Slots Illegal - California Reservation - Tentative LIA Gains Title to 11,000 Acres Agreement in Principle Reached - Big Mountain Food Caravan Report - Judge Rules Pequot Can't Add Land - News from Black Mesa - Declaration of the Innu - Eagle Habitat Update Council of Nitassinan - Court Finds for - Southern Utes Unveil Occaneechi-Saponi Recognition New Justice Center - Candlelight Vigil - Help Restore Religious Commemorating Acteal Rights of Native Prisoners - Acteal Tally Sheet - Arrival of the Sixth Sun - Judge Punished - Little Rock Reed is Free for Stoney Corruption Ruling - Stop the Reroute - Native American Protesters Tear Gassed Legislative Updates - Native Prisoner - Indian Firefighter Files Complaint - A Hundred Years Ago - Yakama Indians Celebrate - Poem: An Indian Prayer Grand Opening of Sawmill Christmas Day - New Technology Brings - Verse: Hawaiian Book of Days Phones to Reservation - Conferences and Powwows - Inuit Land-claim Deal - Native America Calling --------- "RE: Native Leader Dies" --------- Date: Fri, 18 Dec 1998 08:27:17 -0800 From: John Wm Sloniker Subj: Judson Brown, Native Leader UUCP email Judson Brown, Native leader, dies by Carole Beers Seattle Times staff reporter Seattle Times: Search Results Local News Sunday, May 18, 1997 In 1912, when Judson Brown was born in Haines, Alaska, the state was a U.S. territory. Alaska Natives could not vote or hold office, get an integrated public-school education, or head a large corporation. After 85 years, the past 20 spent in Seattle, Mr. Brown not only had witnessed historic changes, but helped bring some of them about. He was the first Native to graduate from an integrated public school in Alaska (1929). He was the first Native elected mayor of a mixed-race Alaska city (Haines, 1932). And he served as director of the Sealaska Corp. (1977-1987). Perhaps his great achievement, say loved ones, was living successfully in modern society while honoring the traditions of his Tlingit forebears - members of the Killer Whale Clan under the Eagle Tribe. "He was a man of such stature in the community that he'll never be replaced," said his sister Linda Thompson of Seattle. "When he was in good health, he was doing everything he could to help Tlingit and Haida people in our community and elsewhere. Big shoes to fill." Mr. Brown died Wednesday (May 14) of natural causes. "We're all affected by his passing," said Camille Monzon, executive director of Seattle Indian Center. "He was particularly supportive of young people. . . . In the 1970s, when I was having difficulty living in Boston and affording my studies at Harvard, he called and wrote and sent money and encouragement." Believing in the value of education, Mr. Brown sponsored the law studies of a nephew, Chris McNeil, at Stanford University, and encouraged his daughters to take leadership positions in their tribe. "The fight for Indian rights was his main cause," said his sister, "and to get Indian kids educated." Mr. Brown's energy and intelligence in his own youth prompted elders to enroll him in the previously segregated high school in Haines. He put his schooling to immediate use, taking notes at the 1929 meeting of the Alaska Native Brotherhood as delegates agreed to petition the government for title to traditional lands. Later, Mr. Brown was grand secretary of the Brotherhood. He served two terms as mayor of Haines, and worked in commercial fishing, construction and longshore jobs from Bristol Bay to California. "His outlook in life was very broad," said Monzon. "He was respected by many people across cultures. He traveled widely, gave talks, did ceremonies, and was a marvelous ambassador for the Tlingit people and the Tlingit culture. "He was a very kind man, and always had time for little children." Other survivors include his daughters Mary Lekanof of Anchorage; Judith Ann George and Vivian June Kokotovich, both of Juneau; Geraldine Marie Williams, Sitka, Alaska; and Dorothy Jane Beasley, Washington, D.C.; his brother, Austin Brown, Juneau; his sisters Minnie Stevens, Skagway, Alaska; Anita McNeil, Anchorage; and Rose Miller, Sitka; and many grandchildren. His wife, Lena Fournie, and daughter Minnie Ellen Hughes, predeceased him. Services were in Haines and Juneau. Memorial donations may go to Sealaska Heritage Foundation Scholarship Program, 1 Sealaska Plaza, Suite 200, Juneau, AK, 99801; or to the Alaska Native Brotherhood or the Tlingit-Haida Central Council, both at 320 W. Willoughby Ave., Juneau, AK, 99801. E-mail Comments to Editor : Opinion@seatimes.com The Seattle Times home page http://www.seattletimes.com/ Seattle Times: Table of Content http://www.seattletimes.com/news/ The Seattle Times: Search Archive http://www.seattletimes.com/extra/search.html The Seattle Times: Browse by date http://www.seattletimes.com/todaysnews/browse.html Permission requests and information http://www/seatimes.com/general/info.html Copyright (c) 1998 The Seattle Times Company http://www.seattletimes.com/news/general/copyright.html --------- "RE: Native Languages Facing Extinction" --------- Date: Sat, 19 Dec 1998 15:42:35 -0800 From: SISIS@envirolink.org (S.I.S.I.S.) Subj: Canada exterminating Aboriginal languages :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: NATIVE LANGUAGES FACING EXTINCTION CBC News, Webposted Tue Dec 15 03:39:05 1998 [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.] OTTAWA - Of 50 aboriginal languages, only three are spoken widely enough to ensure their preservation, according to a new Statistics Canada study. The study suggests that of 800,000 people in Canada who say they are aboriginal, only a quarter consider a native language to be their mother tongue. Of those with a native mother tongue, 93 per cent fall into three language families: Algonquin, which includes Cree and Ojibway; Inuktitut and Athapaskan. About a dozen languages are about to disappear. Ten others have been wiped out over the past century. Three languages are spoken widely enough that they will likely survive: Cree, Ojibway and Inuktitut. The study suggests the migration of youth away from native communities may be largely to blame for the decline in languages. The study used census data and a 1991 survey of aboriginal people. :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: SOVEREIGNTY IS THE ANSWER - CANADA IS THE PROBLEM! The Statistics Canada Report can be found at: http://www.statcan.ca/Daily/English/981214/d981214.htm#ART 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 in Solidarity with Mumia" --------- Date: Fri, 18 Dec 1998 19:32:25 -0800 From: arthur Subj: Leonard in solidarity with Mumia Forward by the NWLPSN, bayou@blarg.net LEONARD PELTIER STATEMENT IN SOLIDARITY WITH MUMIA ABU-JAMAL Greetings Friends, supporters, and Mumia, I know that this must be a sad and frustrating time for you as the negative defeats that we have received in my case have been to us. I know it is easy for me and others to tell you not to give up the fight. I personally understand and know the feeling many times through this twenty-three years of wanting to say the hell with it and give up-- believing that there is no way to defeat this evil empire. Sometimes it just seems hopeless. When this happens I am always reminded by my courageous supporters, like those of you who are here today, that to accept defeat is not a warrior's way. As long as the people have not accepted defeat, neither will we. So I would like to encourage you to stay strong and continue the fight until Mumia is victorious. It is an outrage that the courts continue to ignore blatant evidence and continue to play legal games with our lives. This insanity is a huge insult, not only to those of us who remain unjustly imprisoned, but to all of you who dedicate your lives to our freedom and are ignored by the corporate owned justice system and media. I want to encourage supporters to intensify the struggle for Mumia's life. I know you can stop this execution because no matter how evil a government may be they still cannot defeat the power of the people. Your work and help is needed more than ever. We must now live and breathe Mumia's case twenty-four hours a day. If we are able in unity to stop the execution of Mumia Abu-Jamal, we are not only saving the life of the man who speaks for those who are not often heard and who's stories are rarely told, but you are saving all of us who remain unjustly behind bars from the depths of hopelessness. FREE MUMIA ABU-JAMAL! In The Spirit of Crazy Horse Leonard Peltier --------- "RE: The S Word" --------- Date: Thu, 17 Dec 1998 21:16:55 -0000 From: "Keith and Michelle Pounds" Subj: The Term "Squaw" UUCP email Recently, the advocacy group, Medicine Wheel Intertribal Society, in Bogalusa, Louisiana was made aware that a company called 'Enesco' was marketing an Indian Doll in the company's "Friends of a Feather" collection. The "s" word was being used in marketing the doll and the item was being displayed in J.C. Penney, and other retail stores. MWIS Secretary, Keith Pounds, - MKPounds@bellsouth.net - wrote the company to inform them of Native concerns over the use of the "s" word. Company representative, Suzanne Zagata-Meraz, replied to the group informing them that the use of the word would be stopped. Just as important, a system would be implementing to prevent the same from happening on similar scales. "Thank you very much for bringing this to our attention. We appreciate this information and apologize for our oversight in this matter. We will no longer use the word and will create a process where we can insure something like this cannot happen again..." Zagata-Meraz replied. Zagata-Neraz further added, in regards to a Thanksgiving doll, "Regarding the Thanksgiving issue, we were unaware of this and will try and be more sensitive to this matter in the future." MWIS was responsible, this past October, for addressing the the city of Bogalusa with the issue of a display of Indian remains in a local museum that were removed and turned over to the Tunica-Biloxi in Marksville, La. --------- "RE: California Reservation Gains Title to 11,000 Acres" --------- Date: Wed, 16 Dec 1998 11:21:29 EST From: MarthaET@aol.com Subj: California reservation gains title to 11,000 acres Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) URL: http://www.sfgate.com/cgi-bin/article.cgi?file=/news/archive/1998/12/15/ state2128EST0114.DTL (12-15) 18:28 PST SANTA ROSA, Calif. (AP) -- After a $1.3 million check changed hands on Tuesday, the Round Valley Indian tribe gained secure title to 11,000 acres of timber and grazing land -- and one of the largest reservations in the state. The purchase of the Big Bend Ranch in northern Mendocino County from the Harwood family makes the reservation nearly 30,000 acres. The Round Valley reservation, home to about 1,000 American Indians, is located about 120 miles northeast of Santa Rosa in the rugged Eel River watershed. "This is a very courageous move by the tribal council, one that will help secure an economic future for the tribe," said tribal administrator Michael Pina. About 8,500 acres of the new land are commercial forest, mostly Douglas fir and ponderosa pine which has been logged since the 1940s. The tribe used money earned from logging on land it already owned to make the final payment. With the additional timber, tribal leaders hope to generate more revenue and new timber and recreation-related jobs. "It's the first real step toward economic self-sufficiency. It's truly a historic moment for this tribe," Pina said. The Round Valley reservation was established in 1858 after federal authorities forced members of six Northern California tribes to live together in Round Valley. Residents have struggled ever since with poverty, alcoholism and a lack of jobs. "Paying off the debt and earning control over all timber harvesting will allow the tribe to generate much-needed revenue for other tribal operations," Pina said. Charles "Skip" Thompson, a Covelo native and veteran U.S. Forest Service employee who came out of retirement in 1995 to help the tribe develop its fledgling timber operations, said on average the property should be able to generate $500,000 in annual revenue. "It could be more, but the tribe is not interested in short-term profits. There is a deep respect for the land. Tribal leaders want to make sure there are forests and jobs for their children, and their children's children," Thompson said. Today's transaction culminates a deal first orchestrated in 1986 on behalf of the tribe and the Harwood family by former Rep. Doug Bosco, a Sonoma County Democrat who represented the area during the 1980s. Congress approved $1.9 million of the $3.1 million purchase price for the Big Bend Ranch. The Harwood family, which still operates Mendocino County's largest independent mill, has logging rights for a 27-year period in return for carrying a note on the $1.3 million balance. Pina said the tribe and the Harwoods have worked well together. "We expect to continue to do business with them," Pina said. But Pina said the advantages of paying off the debt and controlling the Big Bend acreage became clear to council leaders. The tribe earned enough this year from its logging operations to pay off the Harwoods, Pina said. --------- "RE: Big Mountain Food Caravan Report" --------- Date: Tue, 15 Dec 1998 11:29:26 -0800 From: Robert Dorman Subj: Thanksgiving Food and Supply Run results Mailing List: Big Mountain List Here is a caravan report from Michael Gerell. Date: Tue, 15 Dec 1998 00:36:22 -0800 >From: mgp@madre.com (Michael Gerell) Subj: Re: Keepin in touch Here's a short report on the supply run. I guess this is all i'm gonna publish on the thing unless somebody needs more. The 1998 Thanksgiving Food and Supply Run to support the people resisting relocation from Big Mountain brought many people from the four directions to Black Mesa, Star Mountain, Sand Springs, Thin Rock Mesa, and the rest of the HPL. We came to offer our support in the people's struggle against the Government's plan to remove them from their anceatral homelands. They seek only to maintain their life way living on the land that bore them and that nutures their spirit even more than their bodies. Yet in the name of profit and power the corporate state would destroy not only the land but the people who call her Mother. Ours was but a small jesture of support and solidarity for a people so much a part of the land that they choose a life of poverty and oppresion to preserve their sacred connection. When, in the 1860's, they were first removed from their lands many sickened and died from not only disease but from spirit sickness as well. It is happening again today as those who have relocated die prematurely and within a short time of relocating. Kit Carson came with armed troops to burn the people off and herd them to the concentration camps. If they have to the government may resort to similar tactics this time. Only by keeping the light of global awareness shining in their eyes can the minions of corporate greed be kept from applying brute force to remove these last obsticales to their masters malignant avarice. Thanks to the generous support of several Northern California coops thru the Mountain Peoples Warehouse, the Indigenous Peoples Project and the contributions of many people from all over the west and in combination with caravans from Colorado, Montana, Oregon, Idaho, Nevada, and California we were able to deliver food and supplies to 100 families. Each family got these items: 50lbs rolled oats 50lbs flour 50lbs onions 40lbs potatoes 22lbs rice 13lbs pinto beans 11lbs corn meal 5lbs millet 4lbs sugar 4lbs squash 3lbs salt 3lbs split peas 2lbs baking powder 2lbs carrots 1lb corn kernels 1lb sunflower seeds 1lb garbonzo beans 1lb soy beans 1lb oat bran 1lb wheat berries 2qts cooking oil 1lb coffee a box of matchesa 12oz jar of jam 3 lemons 1lb powdered milk Plus the Colorado Caravan brought a semi full of hay and feed for the live stock. We were also able to fund the Black Mesa Indigenous Support office in their effort to coordinate supporters with people in need on the land. These seasoned activists are doing the important on the spot record keeping and wittnessing that will keep us all informed of the welfare of the people of the HPL. Along with distributing the food and supplies, we made sure the people had fire wood and fixed a couple of roofs. Our main objective was to let the people know that they are not forgotten, that there are folk out here in America who know what is happening on Big Mountain and we support them in their struggle, that we will stand by them in the effort to keep them on their lands and carrying out the ceremonies and saying the prayers keeping the earth turning and the sun rising every day. Michael Gerell made this report. All facts are to the best of my knowledge and I apologize for any inaccuracies. Ho! Mitaquye Oyasin! walk in Beauty, m.g. ++++++++++++++++++++++++++++++++++++++++++++ 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: News from Black Mesa" --------- Date: Mon, 21 Dec 1998 01:30:14 -0800 From: Robert Dorman Subj: NEWS from Big Mountain Mailing List: Big Mountain List Date: Sun, 20 Dec 1998 21:52:54 EST From: DINETAH29@aol.com Subj: News from Black Mesa Dear Big Mountain List from Marsha Monestersky, Consultant, Guess what - Carlos Begay and I are finally up on e-mail. It is good to be able to receive the news from the Big Mountain list. Sorry for the delay in communicating, however, things here have been very hectic. Today I traveled with Carlos Begay to the dug out home (dirt mounds carved out into the mesa) of Joan Yellowhair. For over twenty years she and her brother Leo have been denied the right even to have a home. And while construction has begun recently on a home, almost immediately the Hopi imposed a freeze and all activity abruptly ceased. However, the Navajo tribe, anxious to say the Accommodation Agreement is working was quick to take some photo ops. However, Joan Yellowhair says that she would rather wait until the land is secure before she has her home and will remain steadfast not to relocate. The strength of this woman and the extent of the hardship she has suffered astounded me. I was honored to meet her and be able to sit with her in her dugout home. Last Monday, I attended a funeral for Oscar Whitehair, a great grandfather that possessed a great vision to get the land back. He was always seen in the Cactus Valley area on his horse and was called the Cactus Valley kid. I will miss him as does everyone that had the privilege to know him. Anyone wishing to come out to support Zonnie Whitehair, Oscar's wife should e-mail us as soon as possible. Oscar Whitehair Birthdate February 14, 1914 Passed Away December 11, 1998 A flyer handed out at the funeral contains a poem: The Cactus Valley Kid The day is still young and the sun has yet to open it's eyes. But the cowboy's horse is saddled and ready for a whole day's ride. The tall, slim horseman and his horse blend nicely into this beautiful land. The crooked canyons and high plateaus read like a map on the weathered, calloused hand. He'll ride on the land, check his cattle and watch his sheep. He will still be in the saddle long after the sun has gone to sleep. A sorrell horse, a black mare were his constant companions. Their hoofbeats and his familiar laugh will forever ring in Cactus Valley's canyons. Good Bye-Good Luck Tribute to Grandpa Oscar by Steve Blackrock This past Tuesday, I participated in a burial site inspection of desecrated burial sites conducted, I believe, in response to our presentation of a Native American Grave Protection Act (NAGPRA) Complaint at a Review Committee meeting in Santa Fe last weekend. The Navajo tribe has been our biggest block in securing protection of cemeteries and has knowingly assisted Peabody in destroying these sites, both Anasazi and Dineh. This past Thursday, I went to Pauline Whitesinger's for a meeting with the Navajo Hopi Indian Relocation Commission. Some other elders who are non-signers were there and after they said no to the officials, over and over again, saying they were not interested in relocating, when they were told no again and again, they finally took this as a signal to leave. However, before leaving they told the people that they will receive a 90- day notice to vacate. It is hopefully at this point that we can have lawyers file an injunction to end the tyranny against the people by the Relocation Commission. What a way for the elders to spend the holidays, enduring psychological warfare and mind games. Roberta Blackgoat, Pauline Whitesinger and other elders have asked us to raise $1,000.00 as quickly as possible in order to conduct ceremonies for the people receiving notices. Also, anyone wishing to send funds to help Zonnie Whitehair should send a tax-deductible contribution to our fiscal agent, Steve Sugarman. He is the executive director of Social and Environmental Entrepreneurs (SEE), (an affiliate of the Earth Trust Foundation) , 20110 Rockport Way, Malibu, CA 90265-5340, phone: (310) 456-3534, Tax ID number 95-4116679. Please specify that your contribution is for Dineh ceremonies or Zonnie Whitehair. When a 15-member Dineh delegation traveled to NY last month we had many high level meetings at the United Nations and with constitutional rights lawyers. At the United Nations we were told that this issue is the "Lions share" of the report on the US and while the elders are sad they continue to resist - aware that the US will soon be cited for violations of the right to freedom of religion or belief, human rights perpetuated against them. A Dineh delegation is planning to travel to the UN Commission on Human Rights for two weeks towards the end of March or early April. This issue will be going to the General Assembly next October and we wish to start lobbying other governments for support in the General Assembly (GA). We are hoping to have 30 minutes to present in the GA and understand that Guyana will be chairing the GA next year. Wishing you a joyous holiday season. On behalf of the Dineh I wish to thank you for your continued support and thank for the people that organized and participated in the food run. Mauro will be coming out for Christmas and he will probably provide you with an additional update upon his return. Your friend, Marsha Monestersky attachment: NAGPRA Complaint filed in Santa Fe last weekend including a quote from Judith Nies. We had two pages of signatures and thumb prints on the complaint. A burial site inspection was conducted a few days ago and we hope that the federal crimes committed will be enough to shut down the mine. This would take the pressure off the people and allow us to stop the destruction. Please feel free to write letters of support for the Dineh people to the following address. I hope that soon we can send out a sign-on letter to the Big Mountain list. -------------------------------------------------------------------------- November 23, 1998 Dr. Francis P. McManamon Department Consulting Archaeologist National Park Service 1849 C Street NW NC340 Washington, DC 20240 Dear Dr. McManamon, Re: Statement and request to be on the agenda of the Native American Graves Protection and Repatriation Review Committee meeting, December 10 - 12, 1998, in Santa Fe, New Mexico. Sovereign Dineh Nation wishes to request thirty (30) minutes to discuss the continuing assault on Dineh sacred lands by Peabody Western Coal Company, the US Department of the Interior's Office of Surface Mining, and the Bureau of Indian Affairs. We are seeking your assistance to protect ancient Anasazi cliff houses, Anasazi and Dineh cemeteries and sacred sites. Judith Nies, author of "Native American History" states that "in 1979, the Archaeological Resources Protection Act was passed, designed to slow the destruction of archaeological sites, such as had occurred in the first 10-years of strip mining of Black Mesa, which had destroyed an estimated 4, 000 Anasazi cliff houses and archaeological sites." This desecration continues to this day. Many of the Anasazi burials sites were not even covered up after removal of the remains. Their locations were marked by archaeologists' stakes in violation of Dineh religion. Mounds of dirt remain adjacent to the graves sifted for ceremonial objects that were taken to unknown locations. In April 1996, a 100-year old ceremonial hogan belonging to H&G was destroyed while they were forcibly restrained. This hogan was their church and the central focus of their religious practices. They believe the destruction of this and other hogans is why the Holy Ones hold back the rain. In June 1996, BB had to watch as bulldozers unearthed her father's skeleton, his skull rolling out, and the grave of ALK's twin sisters bulldozed and turned into a disposal area. Other residents have also watched the unearthing of graves. People who have tried to interfere with mining operations that threaten burial sites are sometimes jailed and often threatened and harassed. On October 10, 1997, an incident happened where a bulldozer operator approached AL's land. AL confronted Peabody bulldozers. She and other elders stood up against the bulldozers and pleaded with them not to bulldoze the area as it contained a sacred shrine and a known cemetery. The bulldozer operators threatened them with imprisonment and told them to get out of the way. The sacred shrine was destroyed and two human skeletons unearthed, one Anasazi and one Dineh. This past June, a Kiva containing 28 Anasazi burials was destroyed and is now under tons of dirt. This would probably have been one of the most significant finds with respect to Anasazi history. This past summer, another cemetery was bulldozed despite numerous pleas from the people. Many human remains were plundered from the site and others were left scattered on the surface. We don't even know what happens to the remains they removed. Next to the bulldozed area is a site where we make offerings, have held many ceremonies, including fire dances. It hurts our heart and we cry wondering what to do. This past summer an area on GB's land was bulldozed in advance of mining operations. It is adjacent to sacred Sagebrush spring planted by Medicine people containing a year-round water resource. Bitter spring in the area was bulldozed, a water pump installed for the slurry line, and a dam created to flush the water pipeline without consent. A hill was destroyed recently that was used for protection. We made offerings there and had many ceremonies. Since then our livestock is getting sick and confused and we have smaller herds. Endangered white clay deposits (chi) were destroyed, burial sites were destroyed, talking rocks, praying shrines and rock piles used by Medicine people were destroyed, special herb gathering sites were destroyed, including the thunder goes down plant, deer corrals, and others. The Dineh believe that the fencing in of burial and sacred sites is equivalent to pins pushing into the Mother Earth. The fencing of Star Mountain by the US government's Bureau of Indian Affairs (BIA) in the southern portion of what is known as Hopi Partition Land (HPL) was especially objectionable. There is a Sacred spring Seibidaagai. Water was drawn from this natural spring that comes out of the rock. This spring is now fenced in. There are Sacred springs throughout areas on HPL that were fenced in with metal fence posts put in the ground. This has desecrated the whole area of Finger Point-Star Mountain valley including Shaa'To and Horse Springs. Many of the places that were bulldozed and mined through were so sacred that there were arrowheads put in the ground to hold the altars down to the ground and they were tied to the ground in ceremonial song and prayer. We hereby request a NAGPRA investigation be conducted. We appeal for your help to stop the desecration of Dineh lands and welcome this opportunity to be on the meeting agenda. The incidents noted above are just a few of the many assaults on our community. We have signed testimonies documenting each of these events that we could submit in advance of the meeting if that would be helpful. Yours sincerely, ++++++++++++++++++++++++++++++++++++++++++++ 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: Eagle Habitat Update" --------- Date: Tue, 15 Dec 1998 14:52:31 -0700 From: "PHXCON" Subj: Eagle Habitat update UUCP email O'siyo Gary; If you have space in your newsletter I respectfully request that you include the following. ====================================================== To our Red Brothers who have supported our concerns for the welfare of the great Eagles of the land, we thank you. We ask your continued support to protect the habitat of our winged hunters and warriors of the sky. I offer the following feedback and report on the progress of the efforts of the Conservancy of the Phoenix. December 15 1999 RE: BLM Jackson Canyon, WY Area of Critical Environmental Concern (ACEC) This morning at 09:00 MDST Conservancy of the Phoenix representatives met with Mr. Jim Murkin, the Bureau of Land Management (BLM) area manager. Mr. Murkin gave us a warm and welcome reception and was prepared with maps to discuss the concerns centered on the Jackson Canyon ACEC Eagle habitat. I will leave the details of the discussion closed as we wish to allow Mr. Murkin time to proceeded with his work on this effort unimpeded. I am happy to report that the Conservancy of the Phoenix is impressed with the efforts and planning now underway to appropriately enhance and enforce the protection of the Jackson Canyon Eagle habitat. Mr. Murkin presented maps of the ACEC and the surrounding area including adjoining privately held lands as he discussed and explained matters to be considered. The planning underway by the BLM staff is viewed by the conservancy as appropriately aggressive in the interest of protecting the Eagle habit area while showing proper respect for the local governments and county interest as they relate to the matter. Mr. Murkin's task is a difficult balancing act of diplomacy and forcefulness to provide a results that will be in the best interest of all, not the least of which is the well being of the great Eagles. Mr. Murkin can best be assisted by a strong show of public support. I strongly urge you all to write letters to Mr. Murkin extending that support in his behalf. Public support of the protection effort is essential in assuring the well being of the Eagles. I would suggest that you extend your thanks to Mr. Murkin and the BLM for their ongoing efforts and encourage them to proceed. The Eagles are here now, one in particular flies the North Platt river near where I tend pheasants; I see him there often. It is a majestic adult fully feathered with the white head and tail. He who sees such majesty and can not understand is devoid of all imagination and Spirit of the Earth. Please take the time to write Mr. Murkin providing your support; include your thanks for the efforts underway. The addresses are provided below. Written and signed letter are important; you can make a difference. At a time when congress cuts budgets and resources It is important that we ask that funding be provided to allow the BLM to carry out this important task. Mr. Jim Murkin, Area Manager Bureau of Land Management 1701 East E. St. Casper, WY. 82601 The Honorable Bruce Babbitt Secretary of the Interior Main Interior Building 1849 C Street NW Washington DC 20240 E-mail address for the Secretary of the Department of the Interior Bruce_Babbitt@IOS.DOI.GOV Keep in mind however, that signed letters are more effective. May these Eagles carry your prayers and spirits to your grandfathers long past. We thank you and extend our greetings. Singularium:One Omibus! Reginald D. Atkins President Conservancy of the Phoenix, Inc. P.O. Box 4988 Casper, WY 82604 http://w3.trib.com/~phxcon/ --------- "RE: Court Finds for Occaneechi-Saponi Recognition" --------- Date: Sun, 20 Dec 1998 13:20:38 -0500 From: " Lawrence A. Dunmore, III" Subj: N.C. Court finds for Occaneechi-Saponi Recognition Newsgroup: alt.native A Brief Summary of Judge Smith's Decision in the Occaneechi-Saponi Case By Lawrence Dunmore, III As if symbolically, on December 7, 1998, the 57th anniversary of the Japanese surprise bombing of Pearl Harbor, Hawaii, Judge Dolores Smith of the North Carolina Office of Administrative Hearings (OAH) released her decision in the case of the Occaneechi Band of the Saponi Nation Vs the North Carolina Commission of Indian Affairs over the State Indian Commission's continued denial of official State recognition to the Nation. After initial proceedings began in February, 1997 and a failed attempted mediation, Judge Smith heard the case for one week in July of 1998. After deliberating for over four months, Judge Smith has found in the Occaneechi-Saponi peoples favor and made the following Recommendation: "That the North Carolina Commission of Indian Affairs grant tribal recognition to the Petitioners". The 41-page decision found very strongly in the Occaneechi-Saponi peoples favor and has now added official State backing to their ongoing fight for Official State recognition in North Carolina. The decision itself contains 242 Findings of Fact and 17 Conclusions of Law. Below you is a summation of parts of the decision. Judge Smith made the following: CONCLUSIONS OF LAW: The Occaneechi Band of the Saponi Nation satisfied 6 of the 8 Criteria for Official State Recognition as a Tribe. Specifically, the Occaneechi-Saponi satisfied Criteria 1, 3, 4, 5, 6, and 8 . It is concluded that, since the Petitioning Group has satisfied three Criteria with the Commission, and an additional three criteria above, the Petitioning Group has met more than five of the eight criteria and satisfactorily meets the requirement of 1 NCAC 15 .0209 . The requirement for a tribal roll showing kinship ties has been met pending submission of address of the tribal members on the tribal roll. The Jeffries family has documented its ancestry from people on the current roll back more than 200 years to people identified as Indians. It is shown by a preponderance of the evidence that this Petitioning Group traces back to the SAPONI and CATAWBA TRIBES, with the SAPONI TRIBE having subsumed both the TUTELO and OCCANEECHI Tribes. It is therefore concluded that the Petitioning Group has traced its ancestry back 200 years to tribes indigenous to North Carolina in satisfaction of the requirement of 1 NCAC 15 .0211. In addition, Judge Smith made the following: FINDINGS OF FACT: The JEFFRIES family traces their heritage to the TUTELO-SAPONI and CATAWBA TRIBES. It is found as fact that in the era of Fort Christianna, the OCCANEECHI and TUTELO along with other tribes were subsumed under the tribal name of SAPONI. Some of the evidence indicates an ancient tribal identity as CATAWBAN. In a summation submitted by the Petitioners address this . . . . The Occaneechi provided the Recognition Committee numerous documents proving that in the late 1700s and early 1800s the Catawba name did not designate a tribe so much as a CONFEDERATION of several tribes, including the Catawba proper. When the Occaneechi were identified as Catawba and were identifying themselves as such, they were recognizing their relationship to the CATAWBA CONFEDERATION, and not claiming to be Catawba in the sense that the present day South Carolina tribe is Catawba. It is found as fact that the Catawba Tribe was joined at the Catawba River Settlement by many other tribes including the Saponi and remnants of tribes whose identity eventually became closely associated with the name, CATAWBAN There was a continuous migration of both tribes and remnants of tribes. They banded together in an effort to find a safe and acceptable place to live and to survive in the face of increasing pressure from encroaching settlers and tribal population loss. Some Commission members testified that while the amount of Indian blood is not relevant, living in the "Indian Way" is. One Commission member testified, "You might have Indian heritage, but if you don't live as an Indian, you're not a tribe" However, it is found as fact that there is no statute or rule which requires that the Petitioning Group be living in the "Indian Way" . Some Commission members testified that if an ancestor denied his Indian heritage in order to get land or an education, "you are through as an Indian." There was also testimony that, you can not pick up and put down the title of "Indian" for your convenience. When asked if a descendent could later reclaim their Indian heritage, the response was, "No" . However, it is found as fact that there is no statute or rule which provides that ancestors may not have denied their heritage or culture. On several occasions the Commission members testified that they have been looking in this Petition for a "rifle shot" straight back from a current tribal member to an ancestor described as a member of an indigenous tribe. However, it is found as fact that there is no requirement that a Petitioning Group trace their heritage by direct evidence (a "rifle shot") and not by circumstantial evidence. For more information contact the Occaneechi-Saponi Tribal office by email at OBSN@Juno.com or by phone at (919) 304-3723. More Information will be posted later. --------- "RE: Candlelight Vigil Commemorating Acteal" --------- Date: Thu, 17 Dec 1998 10:24:43 -0800 From: ncdm Subj: Press Release UUCP email CANDLELIGHT VIGIL COMMEMORATING THE ACTEAL MASSACRE ST. PATRICK'S CATHEDRAL DEC. 22, 1998 6:00 P.M. On December 22, 1997, 45 people were killed during an attack in the Tzotzil village of Acteal, in the municipality of Chenalho, Chiapas. Hundreds of displaced Zapatista supporters and members of a peaceful civilian organization known as "Las Abejas" ("The Bees") had taken refuge in Acteal. The victims included 21 women, 14 children, 9 men, and one infant. More than 25 others were wounded. The bloodbath lasted five hours, during which time the Public Security police stood by and refused to intervene. Members of a PRI-backed paramilitary group descended upon the village and opened fire on the inhabitants while they were attending church services and praying for peace and reconciliation in the municipality. The slaughter continued as hundreds of people ran toward a nearby river in a vain effort to escape. After the massacre, President Zedillo added 5,000 new troops to the nearly 30,000 already present in Chiapas. LA VIGILIA COMEMERANDO LA MASACRE DE ACTEAL LA CATEDRAL DE ST. PATRICK 22 de DICIEMBRE, 1998 6:00 P.M. En el 22 de diciembre 1997, 45 personas fueron asesinados durante un ataque en la commundiad tzotzil de Acteal, en el municipio de Chenalho, Chiapas. Centenares de simpatizantes Zapatista y los miembros desplazados de la organizacion civil pacifica conocida como "Las Abejas" habian tomado el refugio en Acteal. La masacre duro cinco horas, mientras la Policia de Seguridad Publica rechazo intervenir. Miembros de un grupo paramilitar del PRI abrieron el fuego en la aldea tanta de sus habitantes donde atendiendo a servicios de iglesia y rogando para la paz y la reconciliacion en el municipio. La matanza con --------- "RE: Acteal Tally Sheet" --------- Date: Wed, 16 Dec 1998 13:49:10 -0800 From: NCDM Subj: Acteal UUCP email by Luis Hernandez Navarro, translated by Duane Ediger 1) Number of people assassinated in Acteal, Chiapas on December 22, 1997:45 2) Composition of victims: 21 women, 15 children and nine men. 3) Number of women between ten weeks and five months pregnant who died in the attack: four. 4) Confession of one of the criminals, the father of Juan Javier Ruiz, to his wife: "I put the knife and machete to the pregnant women." 5) Party holding direct responsibility for the massacre: paramilitary group formed by PRI militants. 6) Political affiliation of the victims: refugees of the Civil Society organization The Bees of Chenalho, a pacifist group which since the initiation of the conflict in 1994 has sought a peaceful, negotiated resolution. 7) Party responsible for the organization and training of the paramilitaries: elements of the Mexican Army. 8) Military officials implicated, as of now, in the massacre: retired Brigadier General Julio Cesar Santiago Diaz; Mariano Arias Perez, soldier of the 38 Infantry Battalion; Pablo Hernandez Perez, former soldier who headed the massacre; Sergeant Mariano Perez Ruiz. 9) Parties responsible for the giving of uniforms to the paramilitaries: officers of the Public Security Police. 10) Party responsible for distribution of arms to the paramilitaries: Jacinto Arias Cruz, Municipal President of Chenalho and PRI leader. 11) Arms collected by the Justice Department (PGR) that were utilized in the massacre: one AK-47 rifle and three .22 caliber [rifles]. 12) Number of victims who, according to the sodium [rodizonato] test discharged a firearm: zero. 13) Approximate time of initiation of the aggression: 10:30 a.m. 14) Activity being undertaken by the victims when the attack began: praying for peace in the chapel. 15) Distance of Public Security Police from the blood bath while it was happening: 200 meters. 16) Word to his superiors from Retired General Julio Cesar Santiago, who was a scant few meters from the acts: "Nothing new [to report]." 17) Response of Captain Ricardo Garcia Rivas when three neighbors from Acteal alerted him, at 11:30 in the morning, to the beginning of the shooting: to order the detention of the informants. 18) The time of day when Gonzalo Ituarte, member of the National Conciliation Commission, communicated with Homero Tovilla, Secretary of the State Government, to inform him of what was happening in Acteal: 11:00. 19) Time at which CISEN alerted Homero Tovilla, according to the National Human Rights Commission, to the beginning of the carnage: 11:00am. 20) Declaration of Subsecretary Uriel Jarquin about the slaughter: "At 11:30 (tomo nota -- obscure) and I notified [him] that we didn't have any report at that moment. 21) Report of Homero Tovilla to the Diocese of San Cristobal de Las Casas at 6:00 p.m.: The situation is under control and only a few shots were heard..." 22) Time of entry of police to the community: 5:00 p.m., that is, six and a half hours after the initiation of the attack. 23) Order issued by Jorge Enrique Hernandez, Executive Secretary of the State Public Security Council: Hurry up and pick up the bodies so the journalists don't come [and see them]. 24) Moment at which Governor Julio Cesar Ruiz Ferro began to be informed of the operation: 12:00. 25) Number of public employees who, according to the National Human Rights Commission, have penal or administrative responsibility for the massacre: 17. 26) Number of those public employees who, until now, have been brought before the justice system: four. 27) Number of those detained for the assassinations: 97. 28) Contracting party for the group of six defense lawyers for those incriminated in the massacre: Chiapas State government. 29) Indemnity offered for each of the assassinated: 35,000 pesos (about US$3,500). 30) Amount given by the Guerrero State government for each of the dead in the Aguas Blancas massacre: 45,000 pesos. 31) Justice Department explanation of the motive for the massacre: inter- family or inter-community conflicts and a dispute over a sand bank in the Majomut area. 32) Family relations between the paramilitaries and their victims: none. 33) Participation of the assassinated in the dispute over the sand bank: none. 34) Date on which the Secretary of National Defense transferred to Veracruz the 38th Infantry Battalion, which was based at the Rancho Nuevo (Chiapas) Army base, and some of whose soldiers were implicated in the massacre: January of 1998. 35) Number of military operations undertaken which included human rights violations during the 100 days following Acteal: 88. --------- "RE: Judge Punished for Stoney Corruption Ruling" --------- Date: Sun, 20 Dec 1998 04:22:03 -0800 From: SISIS@envirolink.org (S.I.S.I.S.) Subj: Judge "punished" for Stoney corruption ruling :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: JUDGE WARNED TO STOP POLITICAL DECISIONS - LAWYER Canadian Press, Dec. 19, 1998 by Reg Curren [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.] CALGARY (CP) - Judge John Reilly had a reputation for politically charged rulings involving aboriginal offenders, a pattern that compromised his independence, the lawyer for his boss argued Friday. Reilly was ordered out of his court in Canmore, Alta., earlier this year after Chief Judge Ed Wachowich became alarmed by his apparent willingness to treat aboriginals as a different class of offender. Reilly stated on several occasions that the system wasn't properly serving natives and he couldn't make decisions based on traditional Canadian law. David Tavender, Wachowichs lawyer, told Court of Queens Bench Justice Blair Mason that Reilly was warned several times to stick to the law and stay out of the political arena. He said when Reilly persisted, it left Wachowich no choice but to act. "Law reform belongs in the legislative arena," Wachowich wrote to Reilly at one point. "It is the bailiwick of politicians." Reilly drew the ire of his boss and the provincial government last year when he ordered a probe into social conditions on the Stoney Indian reserve at Morley, Alta., saying he needed the information to pass sentence in an assault case. In making the request, Reilly charged there was political corruption and financial mismanagement on the reserve. Wachowich called Reilly's judgments involving aboriginals "atrocious" and "embarrassing," and last May ordered he be transferred as of Sept. 1. Tavender said it's clear in Canadian law that Wachowich has the duty and the right to discipline judges. "The decision to reassign Reilly was an attempt by the chief judge to respond to these concerns (over a loss of objectivity)," said Tavender. "The chief judge in exercising disciplinary power has the responsibility to respond to and account for conduct not meeting judicial standards." He said Reilly failed to meet judicial standards when he waded into the debate over the lot of aboriginals. Alan Hunter, Reilly's lawyer, attacked Tavender's assertions of partiality being an issue. He said the Criminal Code directs judges to be familiar with "the history and culture of aboriginal people to understand their situation. "(Reilly) should not be condemned. He should be applauded," said Hunter. Hunter said it's obvious Reilly was ordered moved because he wasn't heeding the concerns of his superiors. "It was clear if you don't pay attention, you're out of there," said Hunter. Tavender also suggested that the proper place for this dispute to be heard is at the provincial Judicial Council. Hunter disagreed, saying the matter is of great public concern and should remain in public court. Mason will release a written decision but did not say when. A forensic audit of the Stoney reserve released in early December found 43 potential instances of financial corruption. The Mounties are now investigating. :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: 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: Native American Legislative Updates" --------- Date: Wed, 16 Dec 1998 18:56:50 -0500 From: Ish Subj: FCNL Native American Legislative Updates for December 16, 1998 Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) "NALU List" FCNL Native American Legislative Updates for December 16, 1998 The following are updates and action suggestions from the Friends Committee on National Legislation (FCNL) regarding Indian affairs legislation for the coming two weeks. These messages focus on selected legislation which Congress is considering now, and suggest some points that you may wish to make in your communications with Congress. These messages are intended as a supplement to other FCNL Native American Program materials and do not reflect FCNL's complete policy position on any issue, nor do they include all pertinent facts on any topic. For more information, or to request the FCNL Indian Report and other background documents, please contact Aura Kanegis, FCNL Legislative Associate for Native American Affairs: (202) 547-6000 ext. 113; 245 2nd St. NE, Washington, DC 20002; aura@fcnl.org. PREPARING FOR THE 106th CONGRESS: The 106 Congress is likely to revisit many of the issues of concern to tribes that arose in the 105th Congress. Many of the pressing needs of Indian country that have not been addressed by Congress will again be at issue in the coming session. The Supreme Court will be considering several cases that could significantly affect tribal treaty rights and sovereignty, and depending on the outcome, legislation may be necessary to address the resulting impact in Indian Country. In anticipation of the important decisions ahead, we urge you to write, call, or meet with your members of congress to discuss some of the issues that are likely to arise in the coming session. Among other things, these may include: --Tribal Sovereign Immunity. The legislative conflicts over tribal sovereign immunity are certain to continue in the 106th Congress. The Senate Committee on Indian Affairs will be considering proposals to address aspects of tribal sovereign immunity in the areas of torts, contracts, civil rights, state taxes, and environmental issues in various ways. This is a complex area of law, but the bottom line is clear: these issues should only be addressed in full consultation with tribal governments, and under careful deliberation by the committees of jurisdiction. Tribal leaders are working with their supporters in Congress to find ways to address due process concerns without compromising important aspects of tribal sovereignty, and their efforts should be supported. --Federal Taxation of Tribal Revenues. It is likely that the House Ways and Means committee will once again consider a proposal to impose the Unrelated Business Income Tax (UBIT) on the revenue generating activities of tribal governments. The UBIT tax, usually applied to unrelated business activities of non-profit organizations, has never been applied to the revenue generating activities of any form of government. If passed, such a proposal would not only undermine tribes governmental status, but would also likely bankrupt many tribal businesses that exist to generate revenue for tribal programs and employment in tribal communities most in need. --State Taxation of Tribes. In recent years, a number of proposals have surfaced to enforce state tax collection on Indian lands, particularly in connection with tobacco and motor fuel sales. These proposals have often ignored the fundamental injustice of dual taxation on tribal government lands, as well as the many tribal-state tax agreements that are already established. Rep. Istook (OK) has indicated that in the 106th Congress he plans to revive H.R. 1168, legislation that would block tribal governments from taking lands into trust without first entering into taxation agreements with state and local governments. Other legislative proposals to force state taxation of tribes or to block tribes from taking new lands into trust are likely to emerge as well. It is critical to educate members of Congress on the heavy burden of basic governmental services that tribal governments must provide for their people, and to request their help in assisting tribes in meeting this burden rather than undermining their efforts. --Budget Concerns. Continued efforts to tighten discretionary spending while increasing military spending in the FY2000 budget will likely lead to incredible pressure in Congress to severely limit spending on federal Indian programs. This is completely unacceptable at a time when fulfillment of the federal trust responsibility is at an embarrassing all-time low. --Alaska Native Subsistence. Once again in the 105th Congress the basic rights of Alaska Natives were violated as Senator Stevens (AK) and Interior Secretary Babbitt included a fourth postponement of a court-ordered federal takeover of fisheries management on federal lands in Alaska. This continued delay in enforcing the subsistence priority established for rural Alaskans under federal law is inexcusable. It is critical that members of Congress be educated on the gravity of subsistence fishing and hunting to the life and culture of Native Alaskans, and that federal law protecting these basic needs be upheld. --Other Issues. The above issues represent only a small number of the many critical issues that are likely to be considered in the 106th Congress. Others are likely to include education, housing, health care, cultural resources and religious freedom rights, Indian child welfare, environmental protection, and self-determination contracting, among other things. For in-depth information on these and other concerns, please look for coming issues of the Indian Report, or consult past issues for background. SUPPORT FCNL: FCNL's budget for producing the Native American Legislative Update and for representing your concerns in our nation's capital comes almost entirely from individual contributions. In this election year, some give more to candidates and less to FCNL. Your gift is especially needed now to keep FCNL's voice strong. Please send a contribution today if you are able. Make your check payable to "FCNL" for our lobby work (not tax deductible) or to "FCNL Education Fund" for FCNL's research and issues education (tax deductible). Mail your check to FCNL-NALU, 245 Second St NE, Washington DC 20002. Thank you! R. Aura Kanegis Legislative Associate for Native American Affairs Friends Committee on National Legislation 245 2nd St. NE Washington, DC 20002 (202) 547-6000 ext. 113 aura@fcnl.org http://www.fcnl.org &&&&&&&&&&&&&&&&&&&&&&&&&& In accordance with Title 17 U.S.C. section 107, this material is distributed without profit or payment ...http://www.law.cornell.edu/uscode/17/107.shtml &&&&&&&&&&&&&&&&&&&&&&&&&& Tsonkwadiyonrat (We are ONE Spirit) Unenh onhwa' Awayaton --------- "RE: Indian Firefighter Files Complaint" --------- Date: Tue, 15 Dec 1998 11:22:24 -0600 From: "John Berry" Subj: (FWD)Indian News 12-15-98 Roger Iron Cloud FirstNations Listserv 202.358.3252 rironcloud@acf.dhhs.gov Indian Firefighter Files Complaint .c The Associated Press 12-14-98 CHICAGO (AP) -- An American Indian firefighter said co-workers taunted him with slurs of "Geronimo" and mocked him with dances and chants, and his superiors ignored his complaints. Because of his complaints, two other firefighters were suspended for 30 days without pay, the most serious punishment possible short of termination, department spokesman Mike Cosgrove said Friday. Four supervisors were suspended without pay for failing to act on the complaints. Their suspensions range from three to 30 days. The victim, who asked that his name not be used for fear of retribution, filed a complaint with the Equal Employment Opportunity Commission. He said the harassment began almost immediately after his transfer to Engine Co. 112 on the city's northwest side in the fall of 1997. The firefighter said he was repeatedly called obscenities and names that included "Chief Sitting Bull" and "Geronimo." He said co-workers performed Indian dances and chants to mock him. He also alleged he was ridiculed after objecting to his colleagues' use of racial slurs against blacks. It's not the first time the Chicago Fire Department, which is overwhelmingly male and nearly three-quarters white, has faced allegations of racism in its ranks. Earlier this year, more than two dozen firefighters were disciplined for participating in a firehouse beer party in 1990 that was caught on videotape and released to the media seven years later. On the videotape, firefighters guzzle beer, drop their pants and sing a song that includes racial slurs. --------- "RE: Yakama Indians Celebrate Grand Opening of Sawmill" --------- Date: Tue, 15 Dec 1998 11:22:24 -0600 From: "John Berry" Subj: (FWD)Indian News 12-15-98 Roger Iron Cloud FirstNations Listserv 202.358.3252 rironcloud@acf.dhhs.gov Yakama Indians celebrate grand opening of sawmill c. AP 12-12-98 WHITE SWAN, Wash. (AP) The Yakama Indian Nation has opened its first sawmill. The $12 million Yakama Forest Products sawmill, dedicated Friday, is the latest attempt by the tribe to improve its economic outlook. The tribe has made money off timber sales for half a century. Instead of selling its logs to other mills, the tribe will now be able to convert small logs into boards and keep more timber money at home. "In the past, I witnessed the trucks going forth loaded with logs, and the thing that was sad to me was that they weren't coming here, they were going to Yakima," said Clifford Moses, a tribal council member. "It has always been my dream that the Yakama Nation should make its own finished materials, and that dream has come true," he said. Proposals to start a sawmill failed in the Yakama Nation General Council several times before finally winning approval in 1994. Although individual Yakamas have run small mills in the past, this is the first tribally owned mill and the first to open on the reservation since the White Swan Lumber Mill closed nearly 10 years ago. Ninety people lost their jobs as a result of that closure. Tim Vigil was one of the loggers left hanging when the mill closed. Now he is one of 65 people, most of them Yakamas, who works for Yakama Forest Products. "It was good to get out of the woods," Vigil said. "It's fewer hours and that means more time I can spend with my kids. And I can count on it the way I couldn't always with logging." The mill is expected to have an annual payroll of $2 million. It is running just one shift a day, but could expand to two shifts, adding another 35 workers. The jobs pay between $9 and $15 an hour. The 9,100-member tribe typically earns between $25 million and $35 million a year from timber sales, said Tribal Director Delano Saluskin. Mill officials estimate the facility will generate $20 million in sales annually, bringing in about $2 million in profits. The mill has been in production since October. --------- "RE: New Technology Brings Phones to Reservation" --------- Date: Tue, 15 Dec 1998 11:22:24 -0600 From: "John Berry" Subj: (FWD)Indian News 12-15-98 Roger Iron Cloud FirstNations Listserv 202.358.3252 rironcloud@acf.dhhs.gov New technology brings phones to reservation c. AP 12-12-98 PHOENIX (AP) Salt River Maricopa-Pima Reservation tribal elder Naomi Chiago got a call from U.S. Senator John McCain. Not only was it Chiago's first call from a well-known politician, it was her first phone call. The reservation outside Phoenix is the first place in the nation to use an experimental technology to provide telephones to residents who live in areas with no service. The system, which uses small dish antennae to receive radio frequencies, is used in several countries around the world. But it's so new that the Federal Communications Commission in September issued a rare "experimental license" for its use on the 56,000-acre reservation. McCain, who urged the FCC to issue the temporary license, called Chiago on one of the phones as part of a ceremony Friday to unveil the new technology. Chiago, about 70, has never had a phone. The new system has been installed in about 100 homes on the reservation of about 6,000. Another 100 families are awaiting phones, including Ivan Makil, tribal president. Makil said he lives in an area where it would cost about $10,000 to string phone lines to his home. That is a typical situation in remote parts of the reservation. The Salt River Community isn't the only Arizona reservation without sufficient phone service. Officials say the new technology would eventually spread to other reservations, such as the White Mountain Apache in northeastern Arizona and the Navajo Reservation in the far northern part of the state. --------- "RE: Inuit Land-claim Deal" --------- Date: Sun, 20 Dec 1998 04:21:41 -0800 From: SISIS@envirolink.org (S.I.S.I.S.) Subj: Inuit land-claim deal brings Inco project closer :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: INUIT TAKE IMPORTANT STEP FORWARD WITH LAND CLAIM Canadian Press, Dec. 19, 1998 by Michelle Macafee [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.] ST. JOHNS, Nfld. (CP) - Negotiators for 5,000 Labrador Inuit, the Newfoundland government and Ottawa have reached a tentative agreement on a land-claim settlement, eliminating one of several obstacles on the road to a mining development at Voiseys Bay. The tentative agreement in principle, reached late Thursday night and to be formalized in the next few weeks, is a significant step in a process that began eight years ago with the signing of a framework agreement. "This is a good step ahead in that there are no more issues to negotiate," said Winston White, spokesman for the Labrador Inuit Association. "We're starting to work toward more certainty." The negotiations were based on a deal reached last year that would see the Inuit take control of a five per cent chunk of Labrador, as well as 25 per cent of Newfoundlands revenues from mining, oil and gas production. The Inuit will also be given direct ownership of about 15,700 square kilometres of Labrador. Boundaries for the Inuit territory have not yet been drawn. Inuit will also co-manage with the Newfoundland government a further 56,000 square kilometres to be known as the Labrador Settlement Area. That land will remain under the control of the Crown but preferential hunting and fishing rights will be given to the Inuit. White said he hopes the final agreement, which could take another year to reach, will bring the kind of immediate and positive changes for the Labrador Inuit that he has seen develop in the eastern Northwest Territories since a deal was reached to establish that region's own government. "Within a year after that agreement, opportunities opened up for Inuit entrepreneurs" said White. "It was a new stimulus, not just economic, but the culture was revived." One of the most immediate economic development opportunities for the Inuit could come from Incos proposed nickel development at Voiseys Bay, situated on land claimed by the Inuit and the Innu Nation. But both groups have said there will be no project without land-claim agreements and separate benefit-sharing deals with Inco. Negotiations between governments and the Innu are continuing, as are talks between Inco and the aboriginals. Premier Brian Tobin said Friday he was pleased with the latest developments in negotiations. More details will be released once the agreement in principle has been thoroughly reviewed, he added. :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: 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: Ex-Mexico Officials Face Punishment" --------- Date: Tue, 15 Dec 1998 11:22:24 -0600 From: "John Berry" Subj: (FWD)Indian News 12-15-98 Roger Iron Cloud FirstNations Listserv 202.358.3252 rironcloud@acf.dhhs.gov Ex-Mexico Officials Face Punishment .c The Associated Press By ALEJANDRO RUIZ 12/14/98 SAN CRISTOBAL DE LAS CASAS, Mexico (AP) -- Eleven former Chiapas state officials were barred from holding public office for between six and 10 years Monday as punishment for failing to have prevented the massacre of 45 Indian villagers. In addition to the sanctions, handed down by the state Comptroller's Office, some of the former officials may still face criminal investigation for allowing the Dec. 22, 1997 killings -- known as the Acteal Massacre - - to take place. State Comptroller Jorge Santiago Zenteno said the punishments, which cited the ex-officials for dereliction of duty, fulfilled a recommendation by the government's National Human Rights Commission that those responsible for the killings be punished. However, critics note that most of those jailed for the massacre -- which targeted villagers who belonged to a group that sympathizes with leftist Zapatista rebels -- are themselves poor Indians, and that no high-ranking state officials have been charged. Any criminal investigations would be carried out by federal, not state, prosecutors. The highest-ranking officials sanctioned -- the former state public safety director and state attorney general -- were barred from holding public office for 10 and eight years, respectively. The state Interior Secretary and his assistant were barred for six years, and four other police and prosecutors were barred for eight years. Three police officers were banned from government jobs for six years. Meanwhile, the Zapatista rebels denied they were responsible for a Chiapas shooting attack Sunday which killed an 11-year-old boy. State prosecutors had said the assailants who attacked the truck in which the boy was traveling wore uniforms similar to those used by the Zapatistas. "On the eve of the Acteal massacre, the government wants to distract public opinion and accuses the victims, instead of the executioners," the rebels' leadership said in a statement. The Zapatistas staged a brief armed uprising in Chiapas in January 1994, demanding greater democracy and Indian rights. Peace talks between the government and the rebels have been stalled since 1996. --------- "RE: Missionaries Savages and Civilization" --------- Date: Wed, 25 Nov 1998 16:55:01 -0500 From: Louis Proyect Subj: Missionaries, savages, and civilization (Herman Melville, "Typee", Penguin Books, pp. 124-130): As I extended my wanderings in the valley and grew more familiar with the habits of its inmates, I was fain to confess that, despite the disadvantages of his condition, the Polynesian savage, surrounded by all the luxurious provisions of nature, enjoyed an infinitely happier, though certainly a less intellectual existence, than the self-complacent European. The naked wretch who shivers beneath the bleak skies, and starves among the inhospitable wilds of Terra-del-Fuego, might indeed be made happier by civilization, for it would alleviate his physical wants. But the voluptuous Indian, with every desire supplied, whom Providence has bountifully provided with all the sources of pure and natural enjoyment, and from whom are removed so many of the ills and pains of life--what has he to desire at the hands of Civilization? She may "cultivate his mind"--may "elevate his thoughts,"--these I believe are the established phrases--but will he be the happier? Let the once smiling and populous Hawiian islands, with their now diseased, starving, and dying natives, answer the question. The missionaries may seek to disguise the matter as they will, but the facts are incontrovertible; and the devoutest Christian who visits that group with an unbiased mind, must go away mournfully asking--"Are these, alas! the fruits of twenty-five years of enlightening?" In a primitive state of society, the enjoyments of life, though few and simple, are spread over a great extent, and are unalloyed; but Civilization, for every advantage she imparts, holds a hundred evils in reserve;--the heart burnings, the jealousies, the social rivalries, the family dissensions, and the thousand self-inflicted discomforts of refined life, which make up in units the swelling aggregate of human misery, are unknown among these unsophisticated people. But it will be urged that these shocking unprincipled wretches are cannibals. Very true; and a rather bad trait in their character it must be allowed. But they are such only when they seek to gratify the passion of revenge upon their enemies; and I ask whether the mere eating of human flesh so very far exceeds in barbarity that custom which only a few years since was practised in enlightened England :--a convicted traitor, perhaps a man found guilty of honesty, patriotism, and suchlike heinous crimes, had his head lopped off with a huge axe, his bowels dragged out and thrown into a fire; while his body, carved into four quarters, was with his head exposed upon pikes, and permitted to rot and fester among the public haunts of men! The fiend-like skill we display in the invention of all manner of death-dealing engines, the vindictiveness with which we carry on our wars, and the misery and desolation that follow in their train, are enough of themselves to distinguish the white civilized man as the most ferocious animal on the face of the earth. His remorseless cruelty is seen in many of the institutions of our own favored land. There is one in particular lately adopted in one of the States of the Union, which purports to have been dictated by the most merciful considerations. To destroy our malefactors piece-meal, drying up in their veins, drop by drop, the blood we are too chicken-hearted to shed by a single blow which would at once put a period to their sufferings, is deemed to be infinitely preferable to the old-fashioned punishment of gibbeting-- much less annoying to the victim, and more in accordance with the refined spirit of the age; and yet how feeble is all language to describe the horrors we inflict upon these wretches, whom we mason up in the cells of our prisons, and condemn to perpetual solitude in the very heart of our population. But it is needless to multiply the examples of civilized barbarity; they far exceed in the amount of misery they cause the crimes which we regard with such abhorrence in our less enlightened fellow-creatures. The term "Savage" is, I conceive, often misapplied, and indeed when I consider the vices, cruelties, and enormities of every kind that spring up in the tainted atmosphere of a feverish civilization, I am inclined to think that so far as the relative wickedness of the parties is concerned, four or five Marquesan Islanders sent to the United States as Missionaries might be quite as useful as an equal number of Americans despatched to the Islands in a similar capacity. I once heard it given as an instance of the frightful depravity of a certain tribe in the Pacific, that they had no word in their language to express the idea of virtue. The assertion was unfounded; but were it otherwise, it might be met by stating that their language is almost entirely destitute of terms to express the delightful ideas conveyed by our endless catalogue of civilized crimes. In the altered frame of mind to which I have referred, every object that presented itself to my notice in the valley struck me in a new light, and the opportunities I now enjoyed of observing the manners of its in-mates, tended to strengthen my favorable impressions. One peculiarity that fixed my admiration was the perpetual hilarity reigning through the whole extent of the vale. There seemed to be no cares, griefs, troubles, or vexations, in all Typee. The hours tripped along as gaily as the laughing couples down a country dance. There were none of those thousand sources of irritation that the ingenuity of civilized man has created to mar his own felicity. There were no foreclosures of mortgages, no protested notes, no bills payable, no debts of honor in Typee; no unreasonable tailors and shoemakers, perversely bent on being paid; no duns of any description; no assault and battery attorneys, to foment discord, backing their clients up to a quarrel, and then knocking their heads together; no poor relations, everlastingly occupying the spare bed-chamber, and diminishing the elbow room at the family table; no destitute widows with their children starving on the cold charities of the world; no beggars; no debtors' prisons; no proud and hardhearted nabobs in Typee; or to sum up all in one word--no Money! That "root of all evil" was not to be found in the valley. In this secluded abode of happiness there were no cross old women, no cruel step-dames, no withered spinsters, no love-sick maidens, no sour old bachelors, no inattentive husbands, no melancholy young men, no blubbering youngsters, and no squalling brats. All was mirth, fun, and high good humor. Blue devils, hypochondria, and doleful dumps, went and hid themselves among the nooks and crannies of the rocks. Here you would see a parcel of children frolicking together the live-long day, and no quarreling, no contention, among them. The same number in our own land could not have played together for the space of an hour without biting or scratching one another. There you might have seen a throng of young females, not filled with envyings of each other's charms, displaying the ridiculous affectations of gentility, nor yet moving in whalebone corsets, like so many automatons, but free, inartificially happy, unconstrained. There were some spots in that sunny vale where they would frequently ort to decorate themselves with garlands of flowers. To have seen them reclining beneath the shadows of one of the beautiful groves; the ground about them strewn with freshly gathered buds and blossoms, employed weaving chaplets and necklaces, one would have thought that all the train of flora had gathered together to keep a festival in honor of their mistress. With the young men there seemed almost always some matter of diversion or business on hand that afforded a constant variety of enjoyment. whether fishing, or carving canoes, or polishing their ornaments, never was there exhibited the least, sign of strife or contention among them. As for the warriors, they maintained a tranquil dignity of demeanor, journeying occasionally from house to house, where they were always sure to be received with the attention bestowed upon distinguished guests. The old men, of whom there were many in the vale, seldom stirred from their mats, where they would recline for hours and hours, smoking and talking to one another with all the garrulity of age. But the continual happiness, which so far as I was able to judge appeared to prevail in the valley, sprung principally from that all-pervading sensation which Rousseau has told us he at one time experienced, the mere buoyant sense of a healthful physical existence. And indeed in this particular the Typees had ample reason to felicitate themselves, for sickness was almost unknown. During the whole period of my stay I saw but invalid among them; and on their smooth clear skins you observed blemish or mark of disease. The general repose, however, upon which I have just been descanting, broken in upon about this time by an event which proved that the islanders were not entirely exempt from those occurrences which disturb quiet of more civilized communities. Having now been a considerable time in the valley, I began to feel prised that the violent hostility subsisting between its inhabitants, and those of the adjoining bay of Happar, should never have manifested itself any warlike encounter. Although the valiant Typees would often by gesticulations declare their undying hatred against their enemies, and the disgust they felt at their cannibal propensities; although they dilated upon the manifold injuries they had received at their hands, yet with a forbearance truly commendable, they appeared patiently to sit down under their grievances, and to refrain from making any reprisals. The Happars, entrenched behind their mountains, and never even showing themselves on their summits, did not appear to me to furnish adequate cause for that excess of animosity evinced towards them by the heroic tenants of our vale, and I was inclined to believe that the deeds of blood attributed to them had been greatly exaggerated. On the other hand, as the clamors of war had not up to this period disturbed the serenity of the tribe, I began to distrust the truth of those reports which ascribed so fierce and belligerent a character to the Typee nation. Surely, thought I, all these terrible stories I have heard about the inveteracy with which they carried on the feud, their deadly intensity of hatred, and the diabolical malice with which they glutted their revenge, upon the inanimate forms of the slain, are nothing more than fables, and I must confess that I experienced something like a sense of regret at having my hideous anticipations thus disappointed. I felt in some sort like a 'prentice-boy who, going to the play in the expectation of being delighted with a cut-and-thrust tragedy, is almost moved to tears of disappointment at the exhibition of a genteel comedy. I could not avoid thinking that I had fallen in with a greatly traduced people, and I moralized not a little upon the disadvantage of having a bad name, which in this instance had given a tribe of savages, who were as pacific as so many lambkins, the reputation of a confederacy of giant-killers. But subsequent events proved that I had been a little too premature in coming to this conclusion. One day about noon, happening to be at the Ti, I had lain down on the mats with several of the chiefs, and had gradually sunk into a most luxurious siesta, when I was awakened by a tremendous outcry, and starting up beheld the natives seizing their spears and hurrying out, while the most puissant of the chiefs, grasping the six muskets which were ranged against the bamboos, followed after, and soon disappeared in the groves. These movements were accompanied by wild shouts, in which "Happar, Happar," greatly predominated. The islanders were now to be seen running past the Ti, and striking across the valley to the Happar side. Presently I heard the sharp report of a musket from the adjoining hills, and then a burst of voices in the same direction. At this the women, who had congregated in the groves, set up the most violent clamors, as they invariably do here as elsewhere on every occasion of excitement and with a view of tranquillizing their own minds and disturbing other people. On this particular occasion they made such an outrageous noise, and continued it with such perseverance, that for awhile, had entire volleys musketry been fired off in the neighboring mountains, I should not have been able to have heard them. When this female commotion had a little subsided I listened eagerly further information. At last bang went another shot, and then a second alley of yells from the hills. Again all was quiet, and continued so for such a length of time that I began to think the contending armies had agreed upon a suspension of hostilities; when pop went a third gun, followed as before with a yell. After this, for nearly two hours nothing occurred worthy of comment, save some straggling shouts from the hillside, sounding like the halos of a parcel of truant boys who had lost themselves in the woods. During this interval I had remained standing on the piazza of the "Ti," which directly fronted the Happar mountain, and with no one near me but Kory-Kory and the old superannuated savages I have before described. These latter never stirred from their mats, and seemed altogether unconscious that anything unusual was going on. As for Kory-Kory, he appeared to think that we were in the midst of great events, and sought most zealously to impress me with a due sense of importance. Every sound that reached us conveyed some momentous of intelligence to him. At such times, as if he were gifted with second sight, he would go through a variety of pantomimic illustrations, showing the precise manner in which the redoubtable Typees were at that very moment chastising the insolence of the enemy. "Mehevi hanna pippee nuee Happar," he exclaimed every five minutes, giving me to understand it under that distinguished captain the warriors of his nation were performing prodigies of valor. Having heard only four reports from the muskets, I was led to believe they were worked by the islanders in the same manner as the Sultan Solyman's ponderous artillery at the siege of Byzantium, one of them taking an hour or two to load and train. At last, no sound whatever proceeding from the mountains, I concluded that the contest had been determined one way or the other. Such appeared, indeed, to be the case, for in a tie while a courier arrived at the "Ti," almost breathless with his exertions, and communicated the news of a great victory having been achieved his countrymen: "Happar poo arva !--Happar poo arva !" (the cowards had fled). Kory-Kory was in ecstacies, and commenced a vehement harangue, which, so far as I understood it, implied that the result exactly agreed with his expectations, and which, moreover, was intended to convince me that it would be a perfectly useless undertaking, even for an army of fire-eaters, to offer battle to the irresistible heroes of our valley. In all this I of course acquiesced, and looked forward with no little interest to the return of the conquerors, whose victory I feared might not have been purchased without cost to themselves. But here I was again mistaken; for Mehevi, in conducting his warlike operations, rather inclined to the Fabian than to the Bonapartean tactics, husbanding his resources and exposing his troops to no unnecessary hazards. The total loss of the victors in this obstinately contested affair was, in killed, wounded, and missing--one forefinger and part of a thumb-nail (which the late proprietor brought along with him in his hand), a severely contused arm, and a considerable effusion of blood flowing from the thigh of a chief, who had received an ugly thrust from a Happar spear. What the enemy had suffered I could not discover, but I presume they had succeeded in taking off with them the bodies of their slain. Such was the issue of the battle, as far as its results came under my observation; and as it appeared to be considered an event of prodigious importance, I reasonably concluded that the wars of the natives were marked by no very sanguinary traits. I afterwards learned how the skirmish had originated. A number of the Happars had been discovered prowling for no good purpose on the Typee side of the mountain; the alarm was sounded, and the invaders, after a protracted resistance, had been chased over the frontier. But why had not the intrepid Mehevi carried the war into Happar? Why had he not made a descent into the hostile vale, and brought away some trophy of his victory--some materials for the cannibal entertainment which I had heard usually terminated every engagement? After all, I was much inclined to believe that such shocking festivals must occur very rarely among the islanders, if, indeed, they ever take place. For two or three days the late event was the theme of general comment; after which the excitement gradually wore away, and the valley resumed its accustomed tranquillity. (The Penguin edition is approved by the Modern Language Association. Earlier bowdlerized versions of the Melville masterpiece excluded all negative reference to missionaries.) Louis Proyect (http://www.panix.com/~lnp3/marxism.html) --------- "RE: Judge Rules Indian Slots Illegal" --------- Date: Wed, 16 Dec 1998 00:16:59 EST From: MarthaET@aol.com Subj: Judge rules Indian slots illegal under federal law Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) Judge rules Indian slots illegal under federal law MARK JEWELL, Associated Press Writer Friday, December 11, 1998 URL: http://www.sfgate.com/cgi-bin/article.cgi?file=/news/archive/1998/12/11/ national0640EST0521.DTL (12-11) 03:40 PST SPOKANE, Wash. (AP) -- A judge has cleared the way for federal marshals to seize 1,800 slot machines from two American Indian reservations, saying the devices are illegal. The Spokane Tribe plans to appeal U.S. District Judge Fred Van Sickle's ruling to the 9th U.S. Circuit Court of Appeals, tribal vice chairman John Kieffer said. The tribe also will seek an emergency stay from the appeals court to allow continued operation of the slots until the appeal is resolved. The judge on Thursday found the slot machines are illegal under the Johnson Act, a 1950s anti-organized crime law that bans slot machines on Indian reservations. Lawyers for the Spokanes and the Confederated Colville Tribes had filed a motion seeking to order federal prosecutors to sue Washington state rather than attempt to seize the slot machines. The motion was denied. The ruling allows federal marshals to seize slots from the Spokane and Colville reservations before the outcome of any appeal, assistant U.S. attorney Jim Shively said. "We quite frankly wouldn't want to seize the machines if the tribes agree simply to turn them off pending the ruling (on the appeal)," he said. As many as 600 people may be laid off at the Spokane tribe's four casinos, which have about 1,300 slots machines, Kieffer said. "Without the slots, we'll definitely have to close our doors," he said. Last summer, U.S. attorney's offices here and in Seattle began civil forfeiture actions to seize more than 2,000 gambling machines operated by the Spokanes, the Colvilles and the Shoalwater Bay tribe in western Washington. In September, a federal judge in Seattle ordered the 108 Shoalwater machines seized. They were removed within a few days, but an appeal is pending. Federal law provides an exemption from the Johnson Act if states either enter into compacts with tribes to allow Nevada-style gaming, such as slot machines, or pass laws to allow tribes to operate such devices. Washington state contends slot machines are illegal under state law and cannot be negotiated into a compact. Slots are allowed in Indian casinos in 23 states, the National Indian Gaming Commission said. --------- "RE: Tentative LIA Agreement in Principle Reached" --------- Date: Fri, 18 Dec 1998 10:36:10 -0500 From: Larry Innes Subj: NEWS: Tentative LIA Agreement in Principle Reached Mailing List: Innu People Forum list December 18, 1998 (Executive Council) ------------------------------------------------------------------------ Tentative Agreement in Principle reached Premier Brian Tobin said today that he is pleased negotiators for the province, the Labrador Inuit Association and the Government of Canada were able to shake hands on a tentative Agreement in Principle around midnight last night in St. John's. The negotiators will now take the text back to their principals for approval. "This marks another milestone in the progress toward a final comprehensive land claims agreement with the Inuit, and I am truly pleased," said the Premier. "We have made great progress since November of last year when we agreed upon the Ottawa negotiators' text, and now I look forward to a complete review of the Agreement In Principle. Once all three parties have had a chance to do so, more details will be forthcoming in the new year." The premier said that the text will be examined carefully and full legal consideration will be given to the Agreement in Principle. "This AIP comes as a result of the hard work and the dedicated efforts of negotiators for all three parties," said Premier Tobin. "I want to thank each of them for their time and patience and attention to detail. Without them, we would not be at this historic point in the land claims negotiating process." Contact: Heidi Bonnell, Director of Communications, (709) 729-3564 NOTE: Information on the Ottawa Negotiators' text as announced on November 5, 1997, is available at www.gov.nf.ca under News Releases, Executive Council, Nov. 5, 1997 _____________________________ Land Claims - BACKGROUNDER A comprehensive land claim agreement is a modern treaty which provides Aboriginal groups with a wide range of land and resource rights and benefits. Negotiated agreements provide a defined package of treaty rights and benefits which receive constitutional protection. Comprehensive land claims negotiations proceed through a series of stages: Framework Agreement; Agreement-in-Principle; Final Agreement and Implementation. In November, 1990 the federal and provincial governments and the Labrador Inuit Association (LIA) satisfied the first stage with the signing of a Framework Agreement which set out the process and subjects for negotiation. The provincial government's objective in negotiating comprehensive land claim agreements is to achieve certain and final settlement of Aboriginal claims to territory within the Province. Certainty as to the ownership of lands and how such lands are to be managed will provide a more stable environment for development and investment. It is government's position that final settlement will be achieved by defining Labrador Inuit rights and benefits in a land claim agreement, in exchange for the release of all Labrador Inuit claims to provincial lands and resources. Settlement of the land claim is necessary to provide for the long term economic and social development of the province, and contribute to the economic, social and cultural development of Labrador Inuit claimants. Negotiations are intended to accommodate the interests of Labrador Inuit, governments and third parties. Negotiations to reach an Agreement-in-Principle commenced in December 1990 with a plan to complete this stage by the end of 1994. Progress was very slow. In an attempt to accelerate the process, the Province and the LIA agreed to exchange comprehensive proposals in 1993. Although this exchange of proposals did provide the parties with a better understanding of their respective positions on all subjects, it did not result in the desired acceleration of the negotiation process. The prospect of a major mine development at Voisey's Bay prompted the Parties to again focus on the importance of achieving an Agreement-in-Principle as quickly as possible. In July, 1996 Premier Brian Tobin, the President of the LIA and the Minister of Indian Affairs and Northern Development agreed to fast-track negotiations. Parties agreed to centralize negotiations in St. John's and work towards a March 31, 1997 target date. Meetings of senior officials from all three parties were held in Ottawa from Oct. 20-29, 1997. These meetings resulted in a basis for an Agreement-in-Principle, which was ratified by all three parties. From there, the lawyers, financial experts and land claims specialists worked toward a finalized Agreement-in-Principle. On December 18, 1998, negotiators were able to reach a tentative Agreement-in-Principle. The next step will be for all three parties to review the tentative AIP and give approval for initialling. That is expected early in 1999. From there, negotiators will embark upon work to reach a Final Agreement. This final stage of land claims negotiations is anticipated to last from 12 to 18 months. 1998 12 18 11:30 a.m. --------- "RE: Judge Rules Pequot Can't Add Land" --------- Date: Fri, 18 Dec 1998 08:03:50 -0600 From: "John Berry" Subj: (FWD)Indian News, 12/18/98, pt. 1 Roger Iron Cloud FirstNations Listserv 202.358.3252 rironcloud@acf.dhhs.gov U.S. Judge Rules Pequot Tribe Can't Add Land to Reservation By THE ASSOCIATED PRESS December 17, 1998 ARTFORD -- A Federal judge sided with the state and three southeastern Connecticut towns Tuesday, ruling that the Mashantucket Pequots may not annex 165 acres outside their reservation. Attorney General Richard Blumenthal and officials of North Stonington, Preston and Ledyard have argued for three years against adding the land to the tribe's Federal trust, since it would remove it from the tax rolls and zoning regulations. Judge Robert N. Chatigny's ruling was in response to an appeal of a May 1995 Department of Interior decision allowing the Pequots to expand their 1,000-acre reservation in Ledyard. Judge Chatigny ruled that the Pequots' reservation boundaries are set by the Federal Settlement Act and cannot be extended by administrative decree. Blumenthal said, "The ruling has far-reaching ramifications in establishing specific, fixed boundaries for this tribe's reservation property, and assures towns throughout the state that they won't be threatened with a loss of tax and zoning powers over large tracts of land." The Pequots, owners of the Foxwoods Resort Casino, had bought the land and planned to pave a parking lot on the property. A tribal ordinance prevents the tribe from developing the property without Federal approval. Federal law also prohibits the land from being developed for gambling use. The state and towns contended that the parking lot serves a gambling purpose because it would offer parking to gamblers. Justice Department lawyers say the annexation would help the tribe solidify its ability to govern the land and protect it from the state. The Interior Department can appeal the ruling. Tribal officials did not return calls seeking comment. --------- "RE: Declaration of the Innu Council of Nitassinan" --------- Date: Thu, 17 Dec 1998 11:10:18 -0500 From: Larry Innes Subj: Innu Council of Nitassinan Statement to UN Mailing List: Innu People Forum list [English translation from original statement in French by Innu representative Armand McKenzie] Declaration of the Innu Council of Nitassinan, an non-govenrmental organization endowed with the special consultative status to the UN, on the Draft Declaration of the Rights of Indigenous Peoples, 8 December 1998. 1. Mr. President, the right to the self-determination, is a fundamental right for all peoples, including the Innu people. 2. It is crucial and essential to our surviving as People, that our right to determine freely our political future, economic social and cultural is recognized without distinction, without discrimination and without qualification. 3. It is for this reason that the Council of Innu of Nitassinan urges Member States to adopt immediately the article 3 as well as the other articles the United Nation Declaration on rights of Indigenous People. Our voices join to the other native organizations to indicate that the United Nation Declaration on Rights of Indigenous Peoples represents minimal standards able to insure the existence of Native Peoples. 4. Mr. President, the United Nations can not allow International Law to recognize Indigenous People in a different or variable manner. United Nations can not discriminate on this fundamental point of International law with respect to the existence of peoples. By virtue of what principle of the International law, Mr. President, and I refer particularly to the representatives of Canada--by virtue of what principle, could the United Nations recognize, for example, in Canada, a future secessionist Quebecois state, without recognizing of right to the self-determination of Native Peoples living in the province of the Quebec. 5. Here is, Mr. President, a demonstration the importance of the recognition of the right to the self-determination of Native Peoples. If United Nations refuses the recognition of this fundamental right to the Native Peoples, the pursuit of injustices to Native Peoples living in the province of Quebec, will be authorized. The one can not allow the destiny of our People to be decided by others. 6. The PInnu People are a people that has always governed on its traditional territory, Nitassinan. The millennial relationship that we have to our territory has insured the existence of our People, and the existence of our political, social, cultural and economic institution. 7. The Innu people, as distinct people having a clear and defined territory, and having a nationality, a language and a common history, have the right to the self-determination. 8. We have heard the voices of our Elders that remind us of these facts; because, yes, we are here as representatives of our Peoples and our Nations to defend, protect and promote this fundamental right human that us has been bequeathed by our most Ancient ancestors and that us has been granted to us by the Creator of all things and all races. 9. Thank you. --------- "RE: Southern Utes Unveil New Justice Center" --------- Date: Fri, 18 Dec 1998 08:03:50 -0600 From: "John Berry" Subj: (FWD)Indian News, 12/18/98, pt. 1 Roger Iron Cloud FirstNations Listserv 202.358.3252 rironcloud@acf.dhhs.gov Southern Utes unveil new justice center c. AP 12-17-98 IGNACIO, Colo. (AP) The Southern Ute tribe dedicated its $8.5 million Justice and Detention Center this week at a ceremony marked by the sounds of beating drums and traditional singing. The center, just off County Road 517 on the reservation, will house the tribal court, police station, natural resources enforcement agency, gaming administration and the tribe's detention center. Southern Ute Tribal Chairman Clement J. Frost told the crowd Monday that the building was a symbol of the tribe's strength and independence. "You guide your own destiny, build your own facilities without the help of the government. That's self-determination," said Frost. Tribal leaders hope the new facility will serve as an example for other American Indian tribes nationwide. "This is truly what a tribe can do if they make their minds up and invest in the future," said Dan Breuninger, the superintendent of the Southern Ute Agency of the Bureau of Indian Affairs. Although construction began last year, plans for the center began more than a decade ago, when the tribe realized its existing jail was inadequate. The old detention center could hold about eight inmates; the new one will hold 55. The paint was still wet on the walls Monday and construction crews worked even as the ribbon was being cut by Frost. "We're still in the transitional period," said Dewitte Baker, the program coordinator for the center. Baker expects the center will be fully operational in mid-January. The detention center will emphasize rehabilitation for the inmates by offering a number of self-improvement programs, said Baker. Inmates will be offered counseling for domestic violence, substance abuse and anger management. Basic adult education will be offered, and computers will be added so inmates can learn basic computer skills. The detention center also will offer spiritual counseling and sweat lodges to inmates as soon as the weather permits, said Baker. A staff of about 40 people will run the center, including 18 officers and 20 to 25 employees. During the dedication ceremony, Theodore Quasula of the Office of Law Enforcement Services of the Bureau of Indian Affairs announced his office would be appointing a criminal investigator to the reservation in response to a request from Frost for a detective. --------- "RE: Help Restore Religious Rights of Native Prisoners" --------- From: Kdawn Subj: HELP RESTORE THE RELIGIOUS RIGHTS OF NATIVE PRISONERS Date: Tue, 15 Dec 1998 23:42:45 -0500 Newsgroup: alt.native DECEMBER 1998 Update and call for help to write letters of support HELP RESTORE THE RELIGIOUS RIGHTS OF NATIVE PRISONERS ------------------------------------------- The California Department of Corrections is forcing through a grooming code for all male prisoners. No religious exemptions. All prisoners have to cut their hair to no more then 3 inches in length. This grooming code is affecting the Native prisoners who are practising their traditional beliefs. One of the beliefs is that the power lies in the hair and forcibly cutting it attacks them in their spirituality and culture. Also some of the California State prisons are discontinuing the use of sweatlodges, again, important to Native prisoners to practise their traditional belief. Native prisoners who refuse, for religious reasons, to cut their hair, get punished and tortured. The prisoners either have to cut their hair or lose all their privileges. A lot of them in fear of being transferred, written up as program failures, or lose opportunities like art programs or decent jobs inside, have cut their hair. Some prisoners are holding out and have refused to give in. Punishment up till now has been: loss of privileges like visits from family, telephone calls, parcels from home, loss of good time .... The California State Assembly Bill No. 1617 was introduced by senator Joe Baca - to protect the religious freedom practises of California State prisoners and to add renewed protection for Native American prisoners to 'the American Indian Religious Freedom Act of 1978'. This religious protection was lost when 'the Religious Freedom Restoration Act' (passed in 1993) was overturned in June 1997 by the U.S. Supreme Court. On the 30th of June 1998 the Bill AB 1617 passed the California Senate Committee with 7-0 for. A success. Two major hurdles remained before this Bill AB 1617 could become a California law: 1. The entire Senate must vote on the bill. 2. Governor Pete Wilson must sign the bill. The conventional wisdom was that Governor Wilson would veto the Bill. On Monday 29 september, governor Wilson vetoed 'the religious freedom protection Bill AB 1617', California Indian Legal Services lost the injunction, so the prison administration goes on with the haircutting program. November 1998: the people of California elected Gray Davis as their new governor. Joe Baca is reelected and refiles Bill AB 1617 on December 7th 1998, the first day he served as a Senator for California. Support is needed to get the Bill AB 1617 ratified and to restore the religious rights of the Native prisoners in California. PLEASE HELP ..... BY WRITING LETTERS OF SUPPORT (see example below). Thanks in the name of all Native Prisoners who need our solidarity in their struggle for FREEDOM OF RELIGION. <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< for FOR MOTHER EARTH BELGIUM - Working Group on Indigenous Peoples issues - Sub-group' Native Prisoners' Ria Verjauw - Overstraat 80 - 3020 Veltem - Belgium E-mail: Mieke De Becker; Parelhoenlaan 3, 3080 Tervuren - Belgium <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< example letter please copy, distribute and send to GOVERNOR GRAY DAVIS OFFICE OF THE GOVERNOR STATE CAPITOL BUILDING SACRAMENTO CA95814 USA date: Dear Governor Davis, I would like to congratulate you to have won the elections of last November and became the new governor of California. I write you this letter as a concerned European citizen who is aware of the violations of religious and human rights in the California State Prisons. The California Department of Corrections is forcing through a grooming code for all male prisoners. No religious exemptions. All prisoners have to cut their hair to no more then 3 inches in length. This grooming code is affecting the Native prisoners who are practising their traditional beliefs. One of the beliefs is that the power lies in the hair and forcibly cutting it attacks them in their spirituality and culture. Also some of the California State prisons are discontinuing the use of sweatlodges, again, important to Native prisoners to practise traditional beliefs. The right of Freedom of Religion is guaranteed by the US Constitution. The Supreme Court established in 1972 that all prisoners must be afforded reasonable opportunities to exercise the religious freedom guaranteed by the 1st and 14th Amendments of the Constitution. The Native American Free Exercice of Religion Act (Nafera) suggests in Title III, sec. 301 Rights: "That Native American prisoners who practise a Native American religion shall have, on a regular basis comparable to that afforded to prisoners who practise Judeo-Christian religions, access to Native American traditional leaders, items utilized in religious ceremonies and religious facilities". This religious protection was recently lost when 'the Religious Freedom Restoration Act' (passed in 1993) was overturned in June 1997 by the U.S. Supreme Court. I am informed that Native prisoners who refuse, for religious reasons, to cut their hair, get punished and tortured. The prisoners either have to cut their hair or lose all their privileges. A lot of them in fear of being transferred, written up as program failures, or lose opportunities like art programs or decent jobs inside, have cut their hair. Some prisoners are holding out and have refused to give in. Punishment up till now has been: loss of privileges like visits from family, telephone calls, parcels from home, loss of good time .... The California State Assembly Bill No. 1617 was introduced by Joe Baca - to protect the religious freedom practises of California State prisoners and to add renewed protection for Native American prisoners to 'the American Indian Religious Freedom Act of 1978'. On the 30th of June 1998 the Bill AB 1617 passed the Californian Senate Committee with 7-0 for. The Californian Department of Corrections said in a statement that hair cuts will help prisoners build a more positive self image. For Native Americans this has opposite effects. CDC also said this measure is for security reasons. Until now there is no incident known, where Native American prisoners have misused their ways and beliefs to disturb the security and order of any prison. Sad news reached me on Monday 29 september, governor Wilson vetoed the religious freedom protection Bill AB 1617, introduced by Joe Baca. This is a terrible blow for every small religion and especially for the many Native prisoners, who are being forced to cut their hair. Joe Baca reintroduced the Bill 1617 on the 7th of December 1998 and I hope that you will use your influence to help restore the religious rights of the Native Prisoners. Please give your support to the Religious Freedom Protection Bill 1617 and anything else that might help Native American Prisoners to practise their native religious in prison, including their right to their traditional hair styles and the use of religious items. They have been devastated by some insensitive legislation and they should be given the opportunity to rehabilitate themselves. Europe is watching because the U.S. presents itself as the bastion and defender of religious freedom internationally. But the original Peoples and Nations of the U.S. continue to be treated with blatant disregard and suffer violations of their most basic human rights, including their right and obligation to maintain the religious practises and traditional ceremonies given to them by the Creator. I hope to receive a reply on this letter. Sincerely, Name: Address: Country: Organisation: Signature: ----------------------- Copies send to: California Department of Corrections Regulations and policy matters P.O. Box 942883, Sacramento, California 94283. USA and US Department of Justice Civil Rights Division, Special Litigation Section PO Box 66400 Washington DC 20035-6400 USA --------- "RE: Arrival of the Sixth Sun" --------- Date: Fri, 18 Dec 1998 15:21:02 -0800 From: SISIS@envirolink.org (S.I.S.I.S.) Subj: POW Ramsey Muniz: "Arrival of the Sixth Sun" :-:-:-:-:-:-:-:-:-:-:-:-:Forwarded message:-:-:-:-:-:-:-:-:-:-:-:-: Date: Fri, 11 Dec 1998 20:57:33 -0600 From: "Irma L. Muniz" The enclosed writings are written from the dungeons of solitary confinement. Please distribute widely. Arrival of the Sixth Sun Our harmony and power have not lessened in spite of this mode of darkness. It has increased, and no external force can overcome the beauty and intensity of our "ome." Even during these times that people mistakenly celebrate for the wrong reasons, we, the Mexikhans of the Sixth Sun accept and embrace with our true and pure hearts that "ome" is the ancient spiritual Nahuatl master mind and harmonious alliance of two or more native minds. The Nahuatl method does not regard as important that which seems durable then begins to die away, but rather that which may not seem durable, though arising and developing. The Nahuatl way considers invincible only that which is arising and developing. Therefore, I will say for the coming century that what matters to a Mexikhan of the Sixth Sun is arriving at the totality of one's self. In Nahuatl thought, Tezcatlipoca and Quetzalcoatl equal a love supreme. "Ome" is like that. Che Guevara once said, "At the risk of seeming ridiculous, I would like to say that that the true revolutionary is guided by strong feelings of love." Only the oppressor is hateful and wanting in human understanding. The visions are clear. Mexikhans of the Sixth Sun are arising and developing. Announce to the world that we, as a nation, have risen! We, the Mexikhans of the 21st Century, celebrate the arrival and prophecy of the Sixth Sun. We celebrate the true meaning of human spirituality, love, ome, vemmana, and the warmth of the heart that comes within the Rising of the Sixth Sun! Yes, we celebrate and rejoice with the world, with our brothers and sisters from the holy land (Mexico) that we have risen! Even in the darkest dungeons of this society the world knows that I don't practice magic. However, I have been destined to interpret the prophecy from our ancient scriptures, signs, symbols, writings, and dreams. Yes, through my dreams and visions speak the voices of the forgotten past. Now is the voice of our discovered future -- The Rising of the Sixth Sun. The Rising of the Sixth Sun must be allowed to take its rightful place in the universal balance. No one - not even this oppressor that has enslaved our people for 500 years can detain the coming of The Rising of the Sixth Sun. Anyone that tampers with it will severely trouble the balance within all the hearts and chance catastrophe for the planet and nation of Aztl'an. Rejoice, and share with all that the time has come - we have risen! Love Is All There Is Love is all there is that makes la raza Nahuatl. We know that in Mexikhan culture Love is that condition in which the happiness of Another Mexikhan is essential to your own. It is not mine, but the will of Tezatlilpoca for Nahuatl understanding and inspiration, Because being Nahuatl is dying by loving. I am the one. I divide for love's sake or the chance of Mex. Mex is the way of The Mexikhans. Mex reveals the true meaning Of compassion, love, generosity, self-denial, And the right action as the means of attaining Mexikhan spiritual inspiration. Ramsey R. Muniz - Tezcatlipoca 8/30/98 "Never will it be lost, never will it be forgotten. -- that which they came to do. Thus, in the future, never will it perish, never will it be forgotten. Always we will treasure it. We who carry their blood and color. We will read it, we will pass it on to those who do not yet live, who are to be born - the children of the Mexikhans - the children of the Tenochkans." (Cronica Mexicayolt) http://home.earthlink.net/~aou/ :-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-: 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: Little Rock Reed is Free" --------- Date: Sat, 19 Dec 1998 15:42:53 -0800 From: SISIS@envirolink.org (S.I.S.I.S.) Subj: Timothy "Little Rock" Reed is free :-:-:-:-:-:-:-Settlers In Support of Indigenous Sovereignty-:-:-:-:-:-:-: INDIAN RIGHTS ACTIVIST FREED Associated Press, December 17, 1998 [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.] ORIENT, Ohio (AP) -- The state today freed an Indian rights activist imprisoned for breaking his parole by fleeing to New Mexico, where the state Supreme Court had once proclaimed him a "refugee from injustice." Timothy "Little Rock" Reed will be allowed to complete his remaining parole as a free man, said Andrea Dean, spokeswoma