From gars@netcom.com Wed Oct 11 00:29:24 2000 Date: 11 Oct 2000 01:58:21 -0000 From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews08.042 _ __ _____ __ _ __ ___ ____ _ __ ___ O ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) O o O / / / / / / /--/ / / / ___ / / / / ___ O o O (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O o o o o O ____ _ , ___ _ , ___ VOLUME 08, ISSUE 042 O o O / ' ) / / ) ' ) / / ' October 14, 2000 O o O / /-< / /--/ /-- Yurok acorn gathering moon O __/_ / ) (___/ / ( (___, Blackfoot moon when ducks leave KANOHEDA ANIYVWIYA Ha-Sah-Sliltha Otapi'sin Atsinikiisinaakssin Un Chota Es'te Opunvk'vmucvse ni-mah-mi-kwa-zoo-min Aunchemokauhettittea Ximopanolti tehuatzin, inin Mexika tlahtolli It-hah-pe-hah Ah-num pah-le ( N A T I V E A M E R I C A N N E W S ) This issue contains articles from First Nations, Nat-Film, & Triballaw mailing lists; Newsgroups: alt.native; UUCP email; http://hometown.aol.com/rayann6/StevieThompson.html http://www.aics.org/justice/camp.html http://www.azstarnet.com/public/dnews/000910deadbeat.html http://www.arizonarepublic.com/news/articles/1003copkillersent-ON.html http://www.azstarnet.com/public/dnews/001007bilingualindians.html 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@speakeasy.org ++ It is archived at http://www.nanews.org "When our father heard that the Americans were coming across the Great River westward...We heard of guns and powder and lead - first flintlocks, then percussion caps, and now repeating rifles. We first saw the Americans at Cottonwood Wash. We had wars with the Mexicans and the Pueblos. We captured mules from the Mexicans, and had many mules. The Americans came to trade with us. When the Americans first came we had a big dance, and they danced with our women. We also traded." __ Manuelito, Dine' +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Excerpts from a post by Koga Suyeta 14 Aug 2000 00:44:10 -0500 The over-riding issue is Peltier. Peltier requires our undivided attention now. --- if Clinton will not sign the paper, we have a very serious problem, because Bush won't sign & Gore won't sign. It must be Clinton & the option remains his only until January 20. The focus, for once, needs to be on the man & only the man. Mail mail mail. Calls calls calls. Money money money. Don't be baited. The over-riding issue is Peltier. -- - - - Sincere thanks to Dr Alan Cheney for adding the words of the Chickasaw to the banner. It-hah-pe-hah Ah-num pah-le 'Together we are talking' -- - - - Long time readers will remember a stand we took (each of you) against the Prosecuting Attorney of Rossville, TN, the Attorney General of Tennessee, and the Governor who were going to let a "good-ole-boy" with a multipage rap sheet get away with the murder and crippling of Apaches. PLEASE read the first article of this issue; and send your letters to the Minnesota authorities who are about to do the same thing. Do not let this Ojibway brother disappear in a veil of silence. -- - - - I have again been granted the honor of serving as MC at the Ft. Payne, Alabama Veterans' Powwow October 14 and 15. It has brought to mind the many we left behind. I wish to share a poem I have shared before. It was written by Jimmy D. Shields. VIETNAM VETERAN I was in a LAND called "VIETNAM", From HOME so far away. I thought I was serving my COUNTRY. While some men turned away. I have LIVED with PERSECUTION For doing what they say was RIGHT. I was among the "MEN of MEN", The MEN who went to FIGHT. In the wake of all I've seen, I retreat inside MYSELF, To reinforce the walls of SOLITUDE, To PROTECT GOD's given WEALTH. And in this WORLD the BLUES, Are shadowed only by the GRAYS, And the SILENCE of the NIGHT Is much LOUDER than the DAY'S. Yes, I'm a "VIETNAM VETERAN" With MEMORIES that won't go away. My SOUL still ROAMS in VIETNAM, While LIFE passes by, "DAY after DAY". JIMMY D. SHIELDS (copyright) -- - - - I thank those who have written, asking for addresses to send food, funds to buy fuel, blankets and other help for the winter. Pathways To Spirit, a Colorado non-profit organization, Carmeen Klausner, Director (970) 282-8573 for funds to help place a mobile home on Pine Ridge. 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. I am asking readers of this newsletter to continue to respond as a caring community, not as the apathetic, uncaring empty beings the dominant society so often is. We do not warehouse our elders. Our ancestors taught us that every single member of our community is too valuable to forsake. We do not shoot our wounded. The tragic plight of our elders on the various reservations is so great, their peril so real, their walk so close to the edge that I will continue to feature contact addresses where you can send donations of clothing, food, blankets, money to purchase fuel and repair throughout the winter. As new contacts are received they will be added to the list. PLEASE help the elders. PLEASE help grow this list and help ALL the elders. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - If any of you have addresses/contacts to add to this list for other Rez's PLEASE email me with them soon. Winter winds have already brought snow. email to gars@speakeasy.org -- - - - The dominant society again celebrated one of the worst excuses for a holiday anywhere. There are articles in this issue to help correct some of the gross misconceptions being taught many children. Try to get the truth into the hands of teachers. Even if they don't have the honor to teach the truth, they will have the burden of knowing their lies. Peace! Night Owl , , Gary Night Owl gars@nanews.org (*,*) P. O. Box 672168 gars@speakeasy.org (`-') Marietta, GA 30006, U.S.A. gars@olagrande.net ===w=w=== gars@sdf.lonestar.org ----------- News of the people featured in this issue ---------- - Please Let People Know - National Tribal Justice - Natives Arrested Resource Center Blocking Columbus Day Parade - Child Support Orders Stalled - NO to Columbus Day - Tribal Police Officer's Killer - Questionable American Heroes Sentenced - Put Indian School - Native Prisoner in Pueblo Council's Hands - History: Carlisle Indian School - Sins of Sand Creek - Rustywire: Broken Leg - Indian Activist Calls - Poem: Point for Ski Resort Boycott - Verse: Hawaiian Book of Days - Epitaph for the Chief - Indians Fear Prop. 203 - From Sea to Shining Sea May Destroy Languages - Anger Mounts - English Only Turns Back Clock - Canadian Media Hits Snooze Alarm on Race Relations - First Nations - Brent Michael Davids Can't Meet Corbiere Deadline Performs in Wisconsin - No Teeth No Action - Upcoming Events - Pow Wow Molestor Sentenced - Native America Calling --------- "RE: Please Let People Know" --------- Date: Mon, 9 Oct 2000 19:12:51 EDT From: Rayann6@aol.com Subj: Please let people know http://hometown.aol.com/rayann6/StevieThompson.html The Death of Stevie Thompson For court dates see bottom or call Elizabeth Langer, Victim Advocate (651)266-3161 THE DEATH OF STEVIE THOMPSON On July 21,2000 Two men were charged Friday in connection with a beating that left a man in St.Paul dead. According to police, the argument started over a pack of cigarettes. Steven Thompson, 43, a Ojibway, was found Wednesday morning in an exterior stairwell of the Landmark Center in downtown. Stevie died later at Regions Hospital. Two homeless men were charged Friday in the incident, Joseph Steinhauser, 28, was arrested Wednesday at the Dorothy Day Center, a drop-in agency that serves the homeless. Jacob Thompson, 23, (no relation) turned himself in to police. He is not related to the victim. The criminal complaint quoted a witness who said that Steinhauser (also known as G.I. Joe) was angry because he thought Steve had take some of his cigarettes. Stevie Thompson was asleep at near the Landmark Center when Steinhauser and Jacob Thompson started yelling at him about taking their cigarettes. They told him to stand up and fight but Stevie was too intoxicated to do anything. Jacob Thompson then "beat the crap out of Stevie, hitting him in the head, kneeing him in the stomach, throwing him to the ground, and then kicking him several times in the head. Steinhauser and Jacob Thompson then left but returned 20 minutes later. Steinhauser picked Stevie up and put him over his shoulders, carrying Stevie to a bus stop bench and body slammed him very hard onto the bench. Stevie's head bounced off the back of the bench, then the seat of the bench and then onto the concrete sidewalk. A pool of blood could be seen where Stevie's head was. The initial assault happened approximately shortly after midnight on July 19,2000 and the second incident approximately 1:00am. Steinhauser and Jacob Thompson then left again. Stevie managed to get in a stairwell area close by and was there when Steinhauser and Jacob Thompson returned again. At this time Jacob Thompson went down the stairwell where Stevie was and started beating on Stevie for 10-15 minutes. when Jacob Thompson came to the top of the stairs he had a sewing kit, scissors and 57 cents that he had taken from Stevie. Jacob Thompson said he had gone through Stevie's wallet. Jacob Thompson the urinated on Stevie. Steinhauser said that Stevie had gotten what he deserved. Stevie did not deserve what these two animals did to him. PLEASE SHOW YOUR SUPPORT FOR STEVIE THOMPSON'S FAMILY BY COMING TO THE ST.PAUL COURTHOUSE AT 15 W. KELLOGG BLVD. TUESDAY, OCTOBER 24TH AT 10:00 AM FOR STEINHAUSER THURSDAY, OCTOBER 26TH AT 11:00 AM FOR THOMPSON Janet Smith Owlstar Trading Post http://www.owlstar.com --------- "RE: Natives Arrested Blocking Columbus Day Parade" --------- Date: Mon, 9 Oct 2000 14:49:55 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="Parade Arrests" Native Americans arrested blocking Italians' Columbus Day parade City of Denver shamed by actions of Denver police and media CIGN Press DENVER, Colo. - As Italian-Americans went back on their word and carried out a Columbus Day "March for Italian Pride," Native Americans honored their vow and carried out non-violent civil disobedience in the spirit of Ghandi and Martin Luther King, Jr. More than 1,000 Native Americans from throughout Indian country protested along the streets of downtown Denver, while 147 Natives and supporters were arrested in a city so heavily-guarded it looked like a militarized zone. "We have an obligation to resist state-supported hate speech!" said Glenn Morris, American Indian Movement leader, as Native Americans arrived at the Denver City and County Building downtown. On a bullhorn, Morris told those who chose to be arrested to gather on the center steps. Then, led by American Indian activist Russell Means and Rosebud Sioux elder Yank Badhand, the crowd marched downtown where Italian-Americans were heading toward them in the parade. Already, Denver police were in formation and waiting for Native Americans to approach. First, Morris asked city officials to revoke the parade permit and halt the parade. When city officials refused, Native American women protesters and supporters sat down in the street and blocked the path of the parade. As sage and sweetgrass burned, Denver police began arresting the women first, including the elderly and disabled. Those who offered even a hint of resistance were placed in plastic handcuffs. At this point, the crowd became angry and began shouting at police. After all women were arrested, police arrested the men, including American Indian activists Morris, Means, George "Tink" Tinker, professor of Indian studies at a graduate school of theology, Ward Churchill, professor of American Indian studies, and Native American young people carrying sage and eagle feathers. Protesters were upset and chanted loudly, "The People United Will Never Be Defeated!" as Native Americans and supporters were taken away by Denver police to waiting buses. One man screamed, "How many Denver police does it take to arrest a woman!" Another yelled, "This is America!" Still another called out, "No more Columbus Day! We will never go away!" Meanwhile, members of the Denver media in the crowd made insulting remarks to one another as they talked on their cell phones and laughed about Native American demands to halt Columbus Day. The Sons of Italy motorcyclists, a few floats of bright-balloons and heavy equipment were in the parade. But, Native Americans were most offended by a large banner proclaiming that Christopher Columbus came in the name of Jesus Christ. Gracie Tyon-Foot, Lakota civil rights observer, was disgusted with the way Denver police smiled and waved to Italian-Americans as they marched alongside and guarded them in the parade, after arresting Native American women and elders. "The police pretty much led the parade," said Lois Connor-Graham, Ojibwe from Minnesota, also disgusted with the lack of respect from Denver police. Tony Walks, Standing Rock Sioux, said it was another broken treaty and a sad day for Native people. "The police showed no respect." Andrea Gopher, Chippewa from Montana, captured the arrests and support on video as the crowd pressed her against the police barricade. Impressed with the solidarity of action, Gopher said, "I'm going to take this video back and show the people what can be accomplished." Surprisingly, however, Italian-American young people came out in numbers in support of Native Americans. One group passed out fliers in a nearby park afterwards. "I'm here in solidarity with Native Americans and the American Indian Movement," said Italian-American Jill Dreier, as she called out, "Italian pride, not genocide!" It all began at sunrise, with the heavy flow of unmarked and marked police vehicles arriving in downtown Denver as Italian motorcyclists and local Italian businessmen prepared for the parade. Police were positioned on every street corner downtown and SWAT teams waited nearby. When Native Americans began gathering at 8 a.m. at the City and County Building, Morris pointed out that Italian-Americans had signed an agreement with Indians and Chicanos, and the parade permit should be revoked. "They betrayed their word! They destroyed any honor they claimed and this comes after 508 years of the theft of our Indian children and the theft of Indian land." "We asked them to remove one word from the parade: Columbus. We asked them to celebrate their pride without the mention of a man who carried out genocide who was a murderer and an enslaver." "They could not find it in their hearts to do so." "We even gave them Acoma pots and they threw them away!" said Means of Native negotiators' gifts to Italian-Americans. "This is flat-out racism!" Means said. "People don't like being treated this way! We are human beings!" Calling the city and county government "trailer-trash" for refusing to halt the celebration of Columbus, Means said Columbus is a laughing matter as a navigator. "You can't be more off-course than one-half of a world!" "Columbus was a slave trader!" At the top of the steps of the building, hanging a banner protesting genocide, Ambrose Keeble, Hunkpati Dakota from South Dakota, said, "We are the guardians of the ancestors. No one is here to talk for them, so we are." "They would convict Columbus of crimes against humanity if he were alive today. He put our people in cages and took them to Spain. "They said he was a good navigator, but he never found India. He was lost all the time. Even on his deathbed, he still believed he found India." Because of Columbus, Native people have suffered for 508 years, he said. Chiapas human rights activist Valery Alzaga said Mexican-Americans came out in support of Native people. "The history of the oppressed is never listened to," she said. Luis Espinosa, Mexican-American, said Indigenous peoples throughout the world have been oppressed by criminal systems of conquest and slavery. Chicano students from North High School from the Nayan Amaru Paynal (Pretty-eyed Serpent Messenger Club) protested Italian-Americans' refusal to honor the negotiated agreement. Ivan Anaya said, "Another broken treaty." "It's like we're repeating history," said club member Sam Lara. Morris and Means thanked Chicano and Mexican-American students, teachers and activists for joining Native Americans in protest. Colorado StreetMedics leader Dr. R.S. "Doc" Rosen, who served at Wounded Knee and in Selma, Alabama, was with his team of 25 medics walking through a downtown park after the parade. Dr. Rosen, with his team of volunteers, was relieved that conflicts were restricted to a few loud arguments and there was no violence. One offensive poster in the park, which led to heated arguments where a fight almost broke out, was, "Hey, Leroy Lame-Ass, Get Your Historical Facts Straight The Next Time You Want To Try to Overthrow the 1st Amendment." Most Italians, however, said they wanted no violence and were relieved that it was a peaceful protest. As protesters were being charged with misdemeanors, Native Americans gathered at the Four Winds Survival Center and praised the restraint of Native Americans for allowing themselves to be arrested peacefully and without struggle in the highly-charged atmosphere. Reflecting on the parade, Doug Johnson of Independent Media Center said it best. "Harleys, Humvees and dump trucks? Is that Italian pride?" c. 2000 California Indian Gaming News - All Rights Reserved --------- "RE: NO to Columbus Day" --------- Date: Mon, 9 Oct 2000 14:49:55 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="NO to Columbus Day" Canadian Aboriginal News NO TO COLUMBUS DAY Gathering Place First Nations,Ca Found this, thought all might enjoy. Dodie Editorial in Houston Chronicle There is not, I believe, a figure anywhere in history, as misrepresented as Christopher Columbus. His name and the subject of the "discovery" of the Western hemisphere, entails a glossing over of so gruesome a truth, so completely, for so long, it can only be referred to as propaganda. If the Nazis had been as efficient at perpetrating such lies and distortions about their genocide, we would currently be celebrating an Adolph Hitler day, as well. This is more than just a different "take" on historical events, to be sure. Firsthand accounts of the cruelties inflicted on the people Christopher referred to as UNA GENTE INDIOS-a gentle people with God, are very clear about the man's true nature, and the real legacy of the Admiral of the Ocean Seas: "The Christians, with their horses and swords and pikes began to carry out massacres and strange cruelties against [the Indians]. They attacked the towns and spared neither the children nor the aged, nor pregnant women nor women in childbed, not only stabbing and dismembering them but cutting them to pieces as if dealing with sheep in the slaughterhouse. They laid bets as to who, with one stroke of the sword could split a man in two or could cut off his head...they took infants from their mothers's breasts, snatching them by the legs and pitching them headfirst against the crags...They made some low, wide gallows on which the hanged victim's feet almsot touched the ground, stringing up their victims, in lots of thirteen, in memory of Our Redeemer and His twelve Apostles, then set burning wood at their feet and thus burned them alive." -Bartolome de Las Casas, The Devastation of the Indies: A Brief Account (originally published in 1547) reprinted by Johns Hopkins Press, 1992, pp. 43-55. As if it weren't enough, the nature of the brutality is not the only issue here. Lest one think that acts such as these were isolated incidents, the totality, the utter efficiency of the genocide unleashed on the Indigenous people of Hispianola, ( The Dominican Republic, and Haiti ) is revealed by the net effect on the population there: ....the population decline [of the island of Hispaniola] after 1496,...with an estimate of the original island population of just under 8 million. [The population declined] from 8 million to 28,000 in just over twenty years. That ...is a carnage of more than 99 percent, something we must call closer to a genocide." -Kirkpatrick Sale, The Conquest of Paradise: Christopher Columbus and the Columbian Legacy (NY: Plume Books, 1991), pp. 160-161. Obviously, Christopher Columbus was a murderer. A man worthy of mention in the annals of history, only in regard to the devastation he unleashed, in his quest for riches, and glory. Invariably, however, when this issue is addressed, the knee jerk response, by those interested in the status quo, is something along the lines of "But the Italian community will be offended if they cannot celebrate this holiday". Really? This is akin to not wanting to offend German people by not having an Adolph Hitler day, or Southeast Asians by not having a Pol Pot day, or Africans by not having an Attila the Hun day. Ditto the Iraqis wanting to celebrate Saddam Hussein. Would anyone suggest that Italians have no other aspect of their culture to celebrate, than a butcher of millions of people? Surely, there are other icons, other imagery they would rather present as indicative of their contributions to the world. I have more faith in our Italian neighbors than to believe this. The argument has no merit. Certainly, no offense is meant to the Italian community, or anyone else for that matter, in regard to eliminating this holiday. The real issue here, is whether we should memorialize a man who unleashed, promoted, and directed the first wave of genocide in this hemisphere. Should we improperly, inaccurately, and dishonestly, educate our children? The time has come to eliminate this holiday. Rename it in honor of the people directly affected by the carnage unleashed by Columbus. There is no day of recognition, in regard to Indian people, not one. Not a single Indigenous leader is recalled, not one contribution is promoted, not a single suggestion that Indigenous people once thrived here, and forever influenced the character of this and other nations. This would be a huge step, towards a constructive, productive dialogue, between American Indians, and the rest of the dominant society. What's done cannot be undone, and that is not the goal here. It's more about honesty, and respect. It's the right thing to do- Lawrence Sampson Director- Southeast Texas American Indian Movement Reprinted under the Fair Use: http://www4.law.cornell.edu/uscode/17/107.html doctrine of international copyright law. Canadian Aboriginal is a Native-owned news service. c. Copyright 1999 Canadian Aboriginal.Com Please send comments to editor@canadianAboriginal.com --------- "RE: Questionable American Heroes" --------- Date: Mon, 9 Oct 2000 14:49:55 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="Questionable American Heroes" Canadian Aboriginal News Questionable American Heroes www.denverpost.com/news By Diane Carman Denver Post Columnist Oct. 5, 2000 - In the pantheon of questionable American heroes, Christopher Columbus stands tall among those with blood on their hands. But he is far from unique. As Congress considers establishing a monument to the Indians slaughtered at Sand Creek in 1864, it's appropriate to consider another questionable hero whose name is plastered across Colorado from city streets to an exalted mountaintop. It's time to take a second look at John Evans - millionaire railroad magnate, land speculator, second territorial governor of Colorado and perpetrator of an official policy of "extermination" of Indians who "infest" the plains. Without John Evans' calculated and duplicitous behavior, the Sand Creek massacre couldn't have happened. That was well known even in 1864, which is why he was removed from the territorial governorship. So it's especially obnoxious that the Colorado General Assembly of 1895 renamed 14,000-foot Mount Rosalie after him. Evans' apologists point to his role in the establishment of Northwestern University and the University of Denver, but "that's like saying Hitler did some good things, too," said University of Colorado historian Ward Churchill. "I'm quite concerned about the notion of balance when it comes to genocide," he said. "This was a holocaust. What can balance that?" In "Sand Creek and the Rhetoric of Extermination" by David Svaldi, the documentation of Evans' single-minded strategy to "kill and destroy" the Indian population in the Colorado territory for the purpose of expanding his railroad, promoting his political ambitions and enabling white prospectors to mine gold on traditional Indian lands is thorough and chilling. In a series of letters to the secretary of war and the commissioner of Indian affairs, Evans exaggerated Indian hostilities. When officials repeatedly demanded facts to support his claims, Evans refused, responding only with rumors and innuendo. Then when the federal government agreed to help finance a small volunteer militia (instead of the 10,000 troops Evans requested), the governor was hellbent on making it look like his specious claims of a tribal "alliance" and widespread "Indian War" were true. In the fall of 1964, when the Third Regiment under Col. John Chivington had spent its authorized 100 days on the plains without a skirmish, Evans started to panic. To make matters worse, Col. George Wynkoop arranged for Black Kettle, White Antelope and Bull Bear to meet with him in the Camp Weld Council to negotiate peace. "What shall I do with the Third Regiment if I make peace?" said Evans, who was personally embarrassed by the public's ridicule of the "Bloodless Third." So he promised the Cheyennes and Arapahos that if they surrendered to the military at Fort Lyon and established an encampment at Sand Creek, they would be protected. Then he authorized Chivington to slaughter them and conveniently arranged a trip to Washington, D.C., so it would appear he had nothing to do with the attack. "It's like naming a mountain after a Nazi," said Churchill KOLA Information: http://users.skynet.be/kola/index.htm Reprinted under the Fair Use: http://www4.law.cornell.edu/uscode/17/107.html doctrine of international copyright law. Canadian Aboriginal is a Native-owned news service. c. Copyright 1999 Canadian Aboriginal.Com Please send comments to editor@canadianAboriginal.com --------- "RE: Put Indian School in Pueblo Council's Hands" --------- Date: Wed, 4 Oct 2000 08:44:50 -0500 Subj: (FWD)Indian News 10-04-2000 From: "John D Berry/grad/res/Okstate" ----- Forwarded by John D Berry/grad/res/Okstate Put Indian School in Pueblo Council's hands Editorial, The New Mexican 10/3/2000 In Phoenix, where an Indian school found itself in the path of a high- rise row, the school's campus was closed and it became a pawn of land- swapping between the federal Bureau of Indian Affairs and a Florida developer. The courageous newspaper columns of the Arizona Republic's Joel Nilsson stalled, and eventually diverted, the commercial spread - but what happened down on the desert could happen in Santa Fe, where our Indian school also sits on land that is prime for property speculation. The Cerrillos Road campus today is home away from home for 550 boarding students, most of them from the region's pueblos. Shamefully neglected by BIA, the school is a shambles, despite its new math-and-science building. Lest the agency's leaders get notions about selling off those 115 acres southwest of downtown, Sen. Pete Domenici is taking steps to prevent such a move. He has introduced a bill transferring authority over the school to the All Indian Pueblo Council of 19 New Mexico pueblos, for whom Congress would hold the land in trust. That's the status held by our nation's Indian reservations - which, in effect, the Indian school would become. Reservations having become linked in the public mind with gambling, Santa Feans who for years were taunted by rumors of a casino/convention center on that site by now are raising eyebrows over any reservation-izing of the school. But the senator has foreseen just such a threat; he has written in a prohibition against gambling and states clearly that the land's use would be limited to "educational, health or cultural purposes of the Santa Fe Indian School." BIA has plans for a new campus in back of the old buildings along Cerrillos -but federal bureaucrats' failure to maintain them is a leading reason why the new buildings are needed. Pueblo leaders, nearly all of them living within a few hours' drive of the school, are likely to be better stewards of the property and more accountable to the students and faculty. Last year, when one of the school's top graduates wrote eloquently of its deficiencies, he caught Sen. Domenici's attention. Famed for his follow-up, Domenici has responded. His Capitol Hill colleagues should take his word on the need for change at SFIS - and approve this bill before adjournment. --------- "RE: Sins of Sand Creek" --------- Date: Mon, 25 Sep 2000 17:55:14 -0700 From: frazierd@rockymountainnews.com Subj: "Sins of Sand Creek" Gary, Below is an article you may like. The copyright permission is enclosed Sins of Sand Creek Letters detail massacre of American Indian women, children By Deborah Frazier-Denver Rocky Mountain News Staff Writer frazierd@rockymountainnews.com Two long-lost letters surfaced in an Evergreen home this month that bear grisly testimony to the 1864 slaughter of 163 Cheyenne and Arapaho by U.S. troops at Sand Creek. The letters were written by two Army officers who refused orders to kill the terrified men, women and children encamped under a white flag of surrender and a U.S. flag in southeastern Colorado. "The letters are ground zero for a congressional investigation in 1865," David Halaas, chief historian of the Colorado Historical Society, said Thursday. An investigation team located the site of the massacre last year. Halaas said the letters pinpoint where the killings and mutilations occurred. "These are the most important evidence we have about the Sand Creek Massacre," Halaas said, adding that the letters are authentic. An Evergreen woman, Linda Rebeck, found the letters this month in a box of her elderly mother's papers. Rebeck's great-grandfather had been a farmer near the site of the massacre by U.S. troops. She released the letters Wednesday to Republican Sen. Ben Nighthorse Campbell on the eve of a hearing on his bill to establish a memorial at the massacre site in southeastern Colorado. Capt. Silas Soule and Lt. Joseph Cramer, Army officers who refused orders to kill American Indian women and children in the 1864 Sand Creek Massacre, wrote the letters to Maj. Ed Wynkoop, about two weeks after the massacre. They detailed the horrors performed under the leadership of Col. John Chivington. "A squaw ripped open and a child taken from her," wrote Cramer, in hope of stopping Chivington from getting a promotion in the aftermath of the massacre. "Little children shot while begging for their lives." Soule was equally descriptive. "Hundreds of women and children were coming toward us and getting on their knees for mercy," wrote Soule, who was later murdered in Denver by an ally of Chivington's. "Most of the Indians yielded four or five scalps." The letters to Wynkoop worked. A series of federal investigations followed, Halaas said. In an 1864 treaty, "the U.S. government agreed that this was a massacre of a peaceful people under the American flag and promised reparation," Halaas said. "This is the only time I know of that reparations were promised." No payments were ever made. Cramer and Soule had been stationed in southeastern Colorado near Bent's Fort. They were commanded to follow Chivington and his troops to the Cheyenne and Arapaho camp, where about 500 Indians slept peacefully under an American flag. The two officers were ordered to follow Chivington to the Indian camp. When they arrived and the attack began, they ordered their troops not to fire, knowing that Chivington would try to oust them from the military, Halaas said. "I told the colonel (Chivington) that I thought it murder to jump them friendly Indians," Cramer wrote. "He says in reply, 'Damn any man or men who are in sympathy with them."' The letters were handwritten and sent to Wynkoop in Washington, D.C. But each of the officers made handwritten copies - including the copy that Rebeck found. Halaas said the writing matches other letters by Soule and Cramer. "We'd heard of these letters, Halaas said. "Both of these men testified before Congress and said almost the same things. What they saw was so horrible that they went after Chivington, knowing he was going to go after them." Rebeck said her mother inherited the letters from her mother, whose father was Mark L. Blunt, a successful Arkansas Valley farmer who had known the Bent family and had stayed at Bent's Fort near the massacre site. A restoration of the fort still exists. "Mother told me once that she had letters about Sand Creek, but I never read them," said Rebeck, who read them for the first time this month and contacted the Colorado Historical Society. "It was hard to see little children on their knees have their brains beat out by men professing to be civilized," Cramer wrote. Rebeck also found nine or 10 affidavits, part of the congressional investigation, that were written by a company clerk in red and blue ink. "Today there are people who still believe that the soldiers did not commit atrocities," Halaas said. "Let them read these letters and them see the passion. These men are shocked. They are angry. And they feel guilty." --------- "RE: Indian Activist Calls for Ski Resort Boycott" --------- Date: Thu, 5 Oct 2000 19:53:48 -0400 From: "Svhyeyi Aga Koga - Evening Rain Crow" Subj: INDIAN ACTIVIST CALLS FOR SKI RESORT BOYCOTT Thursday, October 5, 2000 Indian activist calls for ski resort boycott By DAVID SHARP, Associated Press Copyright 2000 Associated Press. All rights reserved. An American Indian activist called Wednesday for a boycott of Big Squaw Mountain because the ski resort's owner declined to change the name, despite protests that the word "squaw" is offensive. David "Spirit Bear" Walton, a driving force behind a state law enacted last year that requires new names for places like Big Squaw Township, accused the owner of the Greenville resort of arrogance in his refusal to change the name. Resort owner Jim Confalone "must be made to realize that he has to forfeit the name or he will forfeit the dollars," Walton said. Confalone, who maintains that squaw is a term of endearment, not an insult, said he has no plans to change the resort's name because he has received support from Mainers for keeping it the way it is. "I'm quite fond of Indians. The last thing I'd ever want to do is something that would hurt the Indians," said Confalone, whose resort is exempted from the state law because it is a private entity. Two tribal representatives to the Maine Legislature said the word squaw translates roughly to "whore." In all, about two dozen Maine mountains, waterways and other features bearing the name are affected by the law, which bars the word from the names of public places across the state. Confalone said state lawmakers rejected the views of a majority of residents. In a telephone interview from Miami, he said that he has studied the history of Indians, and that he and others interpret the word squaw to be a term of endearment applied to the female head of household. Nonetheless, he said he would be willing to meet face-to-face with Walton, whose group is called American Indian Movement, Northeast Woodlands.Only then, after hearing for himself why the word is offensive, would Confalone begin to consider changing the resort's name. "Squaw Mountain is part of our history, and before I change the history of Squaw Mountain and the rest of the area, I've got to hear from David 'Spirit Bear' Walton and meet him," he said. Confalone said that based on his observations, he believes 75 percent or more of Mainers support keeping the name. Walton did not immediately return a call seeking additional comment on his boycott notice. But he suggested that Confalone was making things harder on himself by his attitude. "Confalone's arrogant stance is contrary to the spirit of the Maine Legislature," he said in a statement. Big Squaw Mountain Resort consists of about 1,200 acres. The state also owns about 2,000 acres on the southern half of the mountain. Additional land is owned by Plum Creek Timber Co. --------- "RE: Epitaph for the Chief" --------- Date: Sun, 8 Oct 2000 16:57:05 -0400 From: Mike Wicks Subj: EPITAPH FOR THE CHIEF Mailing List: First Nations FROM THE NATIONAL COALITION ON RACISM IN SPORTS AND MEDIA (NCRSM) NCRSM IS A HUMAN RIGHTS ORGANIZATION DIRECTED BY PROMINENT NATIVE AMERICAN LEADERS FOR IMMEDIATE RELEASE 10/8/00 FOR MORE INFORMATION CONTACT: Vernon Bellecourt, NCRSM President. (612) 721-3914 Cyd Crue, NCRSM-IL, President. 217-355-6757 EPITAPH FOR THE CHIEF The National Coalition on Racism in Sports and the Media (NCRSM) will sponsor an ecumenical prayer and pipe ceremony, and workshops on eliminating racism October 13th and 14th, 2000 in conjunction with the University of Illinois homecoming celebrations. Eleven years have passed since NCRSM first requested that the University discontinue institutionalized racism. NCRSM, along with a rapidly increasing host of national and international religious, educational, and political organizations demand that the University of Illinois comply with the diversity clause in its mission statement. Sending an emphatic message to the University and Champaign/Urbana community, Vernon Bellecourt declared, "Our efforts will not cease until the racist symbols, "Chief Illiniwek" and "Fighting Illini" are eliminated. It is about the survival of our people! It is about the future of our children and equal access in education!" NCRSM leaders invite the Champaign/Urbana community to join the prayer and pipe ceremony and work together toward a new millennium of increased racial harmony with Native peoples. A reception in honor of distinguished guests Dennis Banks, American Indian Movement Grand Governing Council; Vernon Bellecourt, President NCRSM, and Don Messec, NCRSM Board of Directors will begin at 7:30 p.m. October 13th in Lincoln Hall 304, 702 South Wright Street. A press conference will be held October 14th at 10:30 a.m. before the ecumenical prayer and pipe ceremony that will take place front of UIUC Football Stadium at 11:30 a.m. Following the prayer ceremony educational sessions and organizational workshops will be held in Lincoln Hall 304, 702 South Wright Street, Urbana. Cyd A. Crue Department of Sociology University of Illinois 217-355-6757 http://www.aics.org/NCRSM/index.htm "Never again will we allow unflattering and stereotypical images of Indian people to deface the halls of government or lead the American people to shallow and ignorant beliefs about Indians. Never again will we attack your religions, your languages, your rituals, or any of your tribal ways." Kevin Gover, Assistant Secretary - Indian Affiars Department of the Interior September 8, 2000 http://www.aics.org/justice/camp.html n>================== --------- "RE: From Sea to Shining Sea" --------- Date: Mon, 9 Oct 2000 14:49:55 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="Mi'kmaq Support" >From sea to shining sea By Troy Hunter Windspeaker Contributor VANCOUVER It was high noon on a busy Friday when a couple of hundred Aboriginal people took to the streets and marched from the Vancouver Aboriginal Friendship Centre to Harbour Centre, the building where the Department of Fisheries and Oceans (DFO) has their Pacific regional headquarters. The march was to show support of the Mi'kmaq Indians at Burnt Church, N.B. for exercising their treaty right to a commercial fishery, under seige by the DFO and the Canadian government. The busy intersection of Seymour and Hastings was completely blocked for more than a half-hour with protesters singing songs, beating hand drums and waving banners in the air. It was announced that the office of DFO Minister Herb Dahliwahl was occupied, and a list of demands was read out over a bullhorn. The demands included a call for the resignation of Dhaliwal for authorizing the use of excessive violence against Mi'kmaq fishermen. Protesters also insisted that DFO recognize and affirm the Mi'kmaq and Maliseet people's legal and constitutionally recognized right to fish, hunt and gather, that the DFO officers be brought to justice, and that the government of Canada recognize the legal decisions of its highest court, the Supreme Court of Canada, and begin implementing the Marshall decision (which affirmed the Mi'kmaq's treaty right), and the Delgamuukw decision in order to protect and affirm Aboriginal rights and title. Larry Wong, an Aboriginal veteran of the Canadian Armed Forces is from the Kitwanga community. He carried an inverted Canadian flag in the rally. "I am ashamed of this country that I served 22 years in the Canadian Armed Forces, standing on line for Canada only to come back without a uniform," he said. "I have a right to be ashamed of this flag that I fought for." The flag was burned during the rally. Patricia Kelly from Cheam, B.C., a community that also recently protested the treatment by Canada in a land rights question by erecting a road blockade, was one of the people who lit the flag on fire. "I want Canada to stop burning Burnt Church and for Chretien to know we remember the White Paper," she said, referring to the now notorious policy paper presented in 1969 by then-Indian Affairs minister Chretien calling for the assimilation of Native people. "The flag burning is my way of showing support and solidarity for the people of Burnt Church." Canadian Aboriginal is a Native-owned news service. c. Copyright 1999 Canadian Aboriginal.Com Please send comments to editor@canadianAboriginal.com --------- "RE: Anger Mounts" --------- Date: Mon, 9 Oct 2000 14:49:55 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="Anger Mounts" Anger mounts By Paul Barnsley Windspeaker Staff Writer BURNT CHURCH FIRST NATION, N.B. Mi'kmaq lobster fishers are finding themselves in hot water for doing the same thing that the Supreme Court of Canada acquitted Donald Marshall, Jr. of doing a year ago. After several weeks of mounting tensions in Atlantic Canada after Mi'kmaq fishers began their season in August, things began to heat up in earnest on the morning of Sept. 23 as a deadline imposed by federal Fisheries and Oceans Minister Herb Dhaliwal came and went. DFO officers then began removing traps, prompting a response from Mi'kmaq fishers when DFO officers moved in close to shore on Sept. 26. The federal officers retreated, rather than force a showdown, and at press time on Sept. 27, there was an uneasy standoff in progress. In the days leading up to the deadline, Native leaders from all parts of the country descended on the northeastern New Brunswick reserve located a half-hour's drive east of Miramichi to show their support. The fight is seen as a pivotal battle in the war to protect gains made by Aboriginal people through a succession of court cases that stretches back more than 10 years. Native leaders complain that federal and provincial politicians refuse to respond to the changes in the law mandated by the high court decisions because they fear a political backlash. Non-Native fishers did not distinguish themselves with their actions in the days immediately before and after the deadline. Newspapers regularly carried stories with quotes containing obscenity-laden threats delivered by individuals who felt their livelihood had been threatened. And three non-Native people in a boat were arrested on Sept. 22 after shots were fired on the waters off the Burnt Church wharf. Liquor and drugs were seized and police reported the three men were intoxicated. One man was later charged. But the root cause of this confrontation, one that has the potential to turn into a clash that could rival the confrontation at Oka, Que. in 1990, is too complex for those without advanced degrees in constitutional law to solve in a reasonable fashion. Government officials, who have that kind of expertise, or at least have access to those who do, haven't made things any calmer with their actions. Twenty lawyers with extensive experience in Aboriginal law signed their names to a press release on Sept. 7 that stated the Department of Fisheries and Oceans' position on the Indigenous lobster fishery is dead dead wrong. "The Department of Fisheries and Oceans acts as if it has an absolute right to regulate the treaty fishery in Atlantic Canada," the release states. "In fact, the department has a limited ability to regulate the treaty fishery. In order for it to exercise that function, it must meet specific criteria." The lawyers go on to say that they've seen nothing to convince them the minister has met those criteria. Quoting from Marshall Two, the Supreme Court's highly unusual clarification of its original Marshall decision, the lawyers say the government can only limit treaty rights if there are pressing and substantial public needs. And even then, the government is required to consult the Aboriginal people involved. Marshall Two is widely seen as the high court bowing to political pressure. It was issued after violence occurred between Native and non-Native fishers off the Burnt Church wharf on Oct. 3, 1999 and there was widespread anger prompted by the original court decision recognizing the Mi'kmaq's treaty right to fish. Lawyer Bruce Wildsmith, one of the 20 lawyers who signed the release, represented the Indian Brook First Nation in Federal Court as the band tried to convince the court to issue an injunction prohibiting the DFO's enforcement measures against Indian Brook lobster fishers. In court, Wildsmith pointed out that, according to the clarification of the Supreme Court's decision to overturn fishing charges against Donald Marshall, Jr., Marshall was actually guilty. That leads to the almost farcical situation where the clarification of their decision actually contradicts the original decision even though the court refused to overturn the original decision. "This is something the Supreme Court of Canada came up with on its own," Wildsmith told Mr. Justice Denis Pelletier in Halifax Federal Court on Sept. 7. "The Supreme Court of Canada is wrong on this one." "It's one thing for them to say they made a mistake," Judge Pelletier replied, smiling. "It's another for me to say they made a mistake." But the Federal Court justice did not disagree with Wildsmith. He eventually ruled he couldn't grant the request for an injunction because he would then be deciding the question of rights without hearing full evidence and argument. Even government employees in other departments are critical of DFO's position on this issue. Bill Montour, the Indian and Northern Affairs regional director general for the Atlantic region, told Windspeaker that the striking down of one line of the Indian Act in the Corbiere decision has created a huge work-load for his department. He said DFO has done little or nothing to react to the Marshall decision, a much more detailed and far-reaching decision. A Toronto researcher penned an opinion piece for the Financial Post that appeared on Sept. 26. Lawrence Solomon, executive director of Urban Renaissance Institute, a division of Energy Probe Research Foundation, specializes in examining resource issues from an environmentalist point of view. He put forth the theory that the government's actions can be easily understood if you have a solid understanding of the political forces at work in Atlantic Canada. Solomon agrees with the lawyers that DFO is not acting according to the law of the land. "I read the court decision," he said. "What struck me about the support that the non-Natives are getting is that it's all based on the notion that the government has the right to regulate. The Marshall decision was, I thought, fairly clear that that right is subject to various conditions and those conditions just aren't being met. He is convinced that, with an election expected as early as November, the politics of patronage is behind the otherwise confusing actions of the federal government. "The government clearly is concerned about losing Atlantic Canada and wants to regain seats that it lost. The employment insurance clawbacks have been in the news, have been front page news in Toronto, and that's because Chretien wants to go back to the previous regime that didn't claw back as much. Regaining seats is very important in the Liberals' plans and I think it would be very difficult politically for them to do anything to offend the white vote," he said on Sept. 26. On that same day, the Liberal government announced it would change the employment insurance system by eliminating changes introduced in 1997 that reduced benefits for repeat users - seasonal workers like fishers. When Minister Herb Dhaliwal claims he's ordering the enforcement measures against the Mi'kmaq for conservation reasons, Solomon doesn't believe him. "Really, DFO really hasn't been that interested in conservation. It really runs the department for political purposes," he told Windspeaker. When he was asked whether there was a threat to the lobster stocks, he said yes, but not the way the minister is portraying it. "I think there's definitely a threat to the stocks," he said. "The threat is primarily coming from the non-Native fishermen who are putting pressure on DFO - and usually being very successful -pressure to keep up the rate of harvesting. In his piece for the Financial Post, Solomon detailed enforcement regimes in place in other countries and concluded the DFO was doing the worst job possible of conserving lobster stocks. He maintains that using the right to fish as a way to generate political capital is dangerous and has already been shown to be ineffectual in protecting cod and salmon stocks. He said that if fishers were given control of a specific area, they wouldn't be out in the water grabbing every lobster they could get before another fisher beat them to it. "The best regulatory regime would be to give people secure rights to their fisheries and then you wouldn't need this kind of regulation," he said. "You wouldn't have governments making trade-offs between how much and how far can we push the fishery to create jobs before we take too big a risk. The people in charge of the fishery would be making those kinds of decision and they would tend to be very conservative, they wouldn't want to take risks because it would be their livelihood. The more local, the better, and even at the individual level. "The ideal situation would be for DFO to step out of the picture, to give non-Natives as well as Natives all the rights - hand them over. Then there won't be any need to regulate them because they'd do a much better job than DFO would." When the government announced it would undo the 1997 cuts to employment insurance benefits to fishers, the Opposition howled that the Liberals were buying votes in Atlantic Canada. Solomon agrees. "It's one factor. The communities that fish, they get their livelihood from fishing, as well as employment insurance. The votes are concentrated. So there are quite a few ridings that would go one way or another depending on how the fishing communities viewed the Chretien policies. The tail often wags the dog in politics. Just a few seats, because those seats are swing seats, the government may want to keep them happy." He believed the fisheries minister was caught in a political trap and acted in a way that would cost his party the least, even if it meant sacrificing the rights of Native people. "I think that what Dhaliwal was facing was a lot of bloodshed. I think he recognized the fishermen's union was capable of a lot of violence. He felt he had to take control," he said. "He didn't want to bring in the troops to control the white fishermen but he could appear as a strongman to them by suppressing the Natives and basically pacifying the white fishermen. That's the effect of what he's done. He's wanted to show that he's in charge in order that the non-Native fishermen didn't take the law into their own hands any more than they did. It's sort of a backwards way of preventing bloodshed." John Paul, 33, is a member of the Burnt Church First Nation. He is in the final year of his undergraduate studies in Native studies and criminology at Fredericton's St. Thomas University, a two-hour drive from his home territory. Paul spent some time volunteering as a fisheries officer for his band this summer before embarking on a speaking tour on behalf of his chief and council. He was in Calgary the last week in September. After almost 80 per cent of his community voted to follow their own Esgenoopetij First Nation fisheries policy rather than the DFO policy, he volunteered and worked with the Lustiguj Rangers, First Nation fisheries officers who have been trained to perform the same function as DFO officers. During his second shift on the water in late August, Paul was on the first Mi'kmaq boat to be rammed by DFO officers. He also believes that his people are being sacrificed by the government and the non-Native fishers, who aren't being honest about their true motivations. "DFO offered the union fishermen $10- to 12-thousand apiece just to stay off the water," he said. "That tells me two things: Number 1 is, you're not in there just to get Natives out of the water; number 2, you've got enough money to turn down $12,000. In a province like New Brunswick?" He was asked if fear was the predominant emotion in his community as they realize the forces they're up against. He said the time for being afraid was long past. "It's anger. I hear them saying 10,000 traps, 4,000 traps. Get it right! It's gone beyond feeling like, 'gee, what are we gonna do.' It's gone beyond that. They've pushed so much that nobody's feeling sympathetic for anything any more. I'm not going to say I'm speaking for everybody but I'm speaking for a good majority of my community," he said. The issue of the number of traps is one that the band appeared to try to get an independent observer to verify. Chief Wilbur Dedam tried to convince DFO to hold off on the threat to remove the traps by arranging for neutral third parties to count the traps. Before the count could be completed, DFO began its enforcement action. The number of traps DFO has since claimed to have seized creates the impression the Mi'kmaq were fishing irresponsibly, but Dedam and his council say the numbers are unreliable. Union of British Columbia Indian Chiefs president Stewart Phillip, who was in Burnt Church in late September, accused DFO of fudging the numbers, saying it's a wellknown tactic employed by the government in West Coast fisheries. On Sept. 8, the Atlantic chiefs moved their policy conference from Halifax to Burnt Church to show their support for the lobster fishers. The chiefs unanimously supported Dedam and his community in their stand and, Paul said, the community is almost unanimous in its support for the chief and council. "They are now," he said. "It was questionable at first because we didn't know where he was going, but when he got a hold of James Ward, that's what pulled in his strong back-up. The people are backing him. The council came together and said, 'We've got to fight it. That's all there is to it.' There was two or three against it but the majority spoke. We had councillors on the water and that was impressive." Canadian Aboriginal is a Native-owned news service. c. Copyright 1999 Canadian Aboriginal.Com Please send comments to editor@canadianAboriginal.com --------- "RE: Canadian Media Hits Snooze Alarm" --------- Date: Mon, 9 Oct 2000 14:49:55 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="Media Silence" Canadian media hits snooze By Paul Barnsley Windspeaker Staff Writer BURNT CHURCH FIRST NATION, N.B. Human rights activists are saying that, once again, the national press missed an opportunity to take a close look at a problem that is national in scope and of fundamental importance to the way Canadians see themselves. Rick Dedam handed it to the CBC on a silver platter and the CBC dropped it. Nobody else picked it up. Dedam is the Mi'kmaq man whose Hitachi 2900A video camera captured the now infamous incident where a Department of Fisheries and Oceans boat rammed a much smaller Mi'kmaq fishing boat with such force that those in the boat had to jump for their lives. Burnt Church Chief Wilbur Dedam later demanded that the DFO officers on the boat be charged with attempted murder. So far, no action has been taken in that regard. But the images on the videotape are so graphic that many Native observers are comparing it to the Rodney King video; amateur video that showed Los Angeles police officers savagely beating a black man. That video caused a full-scale media storm across the United States and around the world. There was no such storm in the Canadian media, although a few faint voices were heard. In similar situations in the past, anti-racism workers have pointed to a national case of denial when it comes to facing up to virulent racism in Canada. Dedam, however, has seen his video make a difference in several individuals, even if the national press or other groups haven't seized on it. "Yeah, that was mine," Dedam said, brandishing his camera as he stood outside Nenooe Esgol (school) on the Burnt Church waterfront where the Atlantic chiefs converged to show their support for Burnt Church on Sept. 8. "Some people tell me that that piece of footage woke up a nation. I'm kind of proud of that." Dedam said he was awakened early one morning and told there was trouble on the waters. He was able to record the incident and then he turned his video over to CBC-TV news. Later, when he saw the tape on the air, he saw that editors had inverted the order of the incidents on the tape and made it look like the Mi'kmaq fishers had started the confrontation by throwing rocks at the DFO boat. Dedam angrily demanded that the error be corrected and, after one newscast, it was. On Sept. 7, as lawyers argued the Indian Brook First Nation's request for a Federal Court injunction against DFO enforcement measures taken against Native fishers, observers outside the law courts in downtown Halifax noticed a well-dressed non-Native woman emerge from the court building. She looked in the direction of several demonstrators who had attached the Warrior flag to a light pole and were drumming, and then she approached the demonstrators. There were a few tense moments as the demonstrators prepared for a confrontation. "I've never done this before," the woman said, looking very uncomfortable. "But what I saw on TV the other night mortified me. I cried. I just felt I had to stop and say something. That wasn't right." Noel Bernard, a band councillor for the Wagmatcook First Nation near Baddeck, N.S., is a former RCMP officer. He said he appreciated the woman's gesture but found it unusual and surprising. His experience has made him believe the racial tensions caused by stereotypes of Native people have a dehumanizing effect that prevent non-Native people from reaching out as that woman did. "They forget we've got feelings, too," he said. Far away in Alberta, a weekly newspaper editorial summed up the thoughts of a lot of Canadians who saw the tape and who may never have given Aboriginal rights issues any serious thought before. Joan Plaxton, writing in the Valley News, conceded that extraordinary measures have to be taken in explosive situations. "Extraordinary measures does not mean unreasonable force," she wrote. "[T]he ramming of a boat by a larger vessel is tantamount to premeditated murder. The incident did not appear to be an error in judgment according to eyewitness accounts and video evidence. By resorting to this kind of violence, the DFO gives Canada a black eye in the community. We have rightly earned the reputation of being peacekeepers. Will we be looked at in the same light now?" National Chief Matthew Coon Come told the Policy Conference of Atlantic Chiefs what he thought of the incident when he addressed them at the Halifax Sheraton Hotel on Sept. 6. "This is not solely about fish. This is about life, and the land and resources that support our existence and well-being. This is about Canada's persistent policy of dispossession of our lands and resources. This is about a repressive government that has finally showed its true face to the world in the past few weeks," he said. "This is Canada's hidden character. . . . Mr. Dhaliwal, you are responsible for attempts to harm or perhaps even murder our people. Thank God that no one was killed. Your officials tried. That is clear for everyone to see. Nothing could be more obvious-running over our boats, attacking people in the water, sinking boats. What a wanton and sickening disregard for life your troops have shown." DFO officials said, immediately after the incident, that an investigation would be conducted. The spokesperson said it was possible there was a mechanical problem with the boat or some other explanation. Canadian Aboriginal is a Native-owned news service. c. Copyright 1999 Canadian Aboriginal.Com Please send comments to editor@canadianAboriginal.com --------- "RE: First Nations Can't Meet Corbiere Deadline" --------- Date: Mon, 9 Oct 2000 14:49:55 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="Corbiere Deadline" First Nations can't meet Corbiere decision deadline By Paul Barnsley Windspeaker Staff Writer OTTAWA The Assembly of First Nations is saying its members can't meet the Supreme Court of Canada's Nov. 20 deadline to accommodate off-reserve residents in band elections. Canada's court of last resort struck down a section of the Indian Act in the Corbiere case last year. The court delayed the date when the decision would take effect for 18 months in order to give the Department of Indian and Northern Affairs and First Nations' councils time to come up with a non-discriminatory means of including off-reserve members in band politics. On Sept. 27, the AFN issued a press release saying the government's new regulations, published Sept. 2, will expose First Nations to "lawsuits and potential liabilities as a result of the federal government's flawed handling of this matter." "First Nations have not been given adequate information or resources to implement the new election regimes that will be in force after Nov. 20," Matthew Coon Come, the national chief, said. "We are suggesting that First Nations turn the problem back to its originator - the federal government." Dwight Dorey, president of the Congress of Aboriginal Peoples, the national organization that represents off-reserve residents, doesn't have much sympathy for the chiefs on this issue. "My position is that the time allowed by the courts was enough," he told Windspeaker. "The AFN and Indian Affairs just left it too long. I'm adamantly opposed to any delay in implementing Corbiere." Several court cases are being, have been or soon will be fought over the rights of off-reserve members. In Alberta especially, oil-rich bands are not anxious to have their political control threatened by the inclusion of off-reserve members. Some First Nation political observers see trouble on the horizon for Coon Come since he has strong support in Alberta. The AFN press release said the organization "welcomes the concept of voting rights extending beyond reserve boundaries. This is consistent with the mobility rights of First Nations' citizens and the idea that First Nation governments represent all their citizens. This strongly held principle is a fundamental part of National Chief Coon Come's platform, the First Nations' Peoples Agenda." While the AFN claims the government has not provided enough money and expertise to clean up the Indian Act and allow First Nations to deal with the change in the law, Dorey said the government did provide consultation dollars. He sees the effort to delay the implementation of Corbiere to be a sign that First Nations are resisting the court decision. "There's been a significant increase of the number of bands that have come up with custom election codes," he said. "That course of action has led to the exclusion of off-reserve members." Canadian Aboriginal is a Native-owned news service. c. Copyright 1999 Canadian Aboriginal.Com Please send comments to editor@canadianAboriginal.com --------- "RE: No Teeth No Action" --------- Date: Mon, 9 Oct 2000 14:49:55 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="Indian Claims" No teeth, no action, charge First Nations By Trina Gobert Windspeaker Staff Writer OTTAWA First Nations are growing impatient with the Indian Claims Commission and its lack of authority and scope in regards to deciding land claim issues. "Right now the government is the judge, the jury and the whole thing. They've got all the power," said Grand Chief Perry Bellegarde of the Federation of Saskatchewan Indian Nations. "That is not proper. That is not right. So we've got to look at revamping to have an independent claims tribunal with some authority and power. Right now they are just a recommendatory body and the government decides in what manner to use their finished reports." James Prentice, ICC co-chair, said the powers of an independent claims body are subject to negotiation between Canada and the Assembly of First Nations. "Generally speaking, the difficulty that this commission has is that it doesn't have the authority to make binding decisions," said Prentice. "It can only make recommendations and the commission was set up on that basis." The Walpole Island First Nation concluded working with the ICC last May on their specific land claim of Boblo Island. The First Nation is pleased with the final report but is still waiting for a response from the government. "The commission reviewed and verified our research and validated our interest in Boblo Island, which has never been extinguished," said Dr. Dean Jacobs, director of research for Walpole Island First Nation. "We were pleased with the process. The issue now is they [the government] are saying 'don't call us, we will call you,' and we haven't heard from anyone yet." Once the ICC releases a finished report to the government, the commission no longer retains any authority in regard to how or if the report is considered, explained Prentice. "The government, as a courtesy, advises the commission of their position, but then that is the end of it," said Prentice. "We agree it has no teeth and we have been one of the loudest voices in saying that that needs to change. But I wouldn't agree that it serves no purpose, because we have many, many First Nations that come to the commission." The commission has finished more than 50 inquiry reports for First Nations since its work began in 1991. The ICC's 1998-1999 annual report accounted for three settlements and 21 accepted reports, out of the inquiry reports it presented to the government. Cases relating to fiduciary duty, treaty land entitlement, and prairie land surrender are the main areas in which it operates. "Those are really the three predominant areas that our work comes from; so in two of the three areas, I think the commission has been very successful," said Prentice. "The government disagrees with the fiduciary duty issue." "In Saskatchewan alone we have over 500 specific claims," countered Bellegarde. "There is a backlog to our claims here that are not being dealt with adequately. A more appropriate independent, arms-length, mechanism has to be established to be put in place across Canada and they have got to get behind that." The ICC has most recently disappointed members of Carry The Kettle First Nation. Since 1997 the First Nation has been working closely with the ICC, researching the band's claim that the Cypress Hills area was the selected land that the First Nation and the Crown agreed upon in the signing of Treaty 4 in 1877. When the Assiniboine people agreed to sign the treaty, they were given the chance to select the land on which to reside. They selected their traditional land of the Cypress Hills. The Crown was in agreement with the selection and a "meeting of the minds" between the two parties was, in the Assinboine people's viewpoint, established. "The land was surveyed as the agreed selection. A farm instructor was sent to teach the Assiniboine people agriculture, and they were given treaty payment as residing in that selected area," said Elsie Koochicum, treaty land settlement/specific claims co-ordinator of the First Nation. In 1880, the government forcibly relocated the Assiniboine by cutting their food rations. They feared the people would join the Louis Riel rebellion that was going on nearby at the time. "Big Bear and Sitting Bull were in the area as well. There were around 6,000 Indian people," said Koochicum. "So the government figured that there would be a major rebellion starting up and I believe they had only 55 mounted police in the area." Although the Assiniboine made efforts between 1881 and 1882 to return to their traditional homeland where they faced starvation, they eventually had no choice but to relocate to the area in which the First Nation is located today. The ICC concluded their inquiry by stating that the band does not have a reserve in the Cypress Hills and that under Canadian law a reserve is not a reserve unless both the First Nation and the government recognize it as such. "We asked them to hold off on their report and not to send it, but to come and explain their decision to the community in person," said Koochikum. "It becomes frustrating because our Elders partook in the inquiry for the last three years and for them at the end just to walk away and not even see them, I don't think that is very respectful." "The report reflects the best job that the commission can do in terms of its thinking, and its all kind of set out in the report," said Prentice. "I have heard that they are disappointed and I can understand that." The commission has never traveled to a community and got into a dialogue about its report after the report has been issued, said Prentice. Interpreting the finished report or commenting upon it with others would not be appropriate for the commission to partake in, he explained. "Our authority is to conduct an inquiry and make a recommendation and once a recommendation is released to the parties, we really don't have any authority." Bellegarde is disappointed with the recent report that the ICC concluded for Carry The Kettle First Nation. "Now with the ICC ruling that they don't have a claim, we will be assisting them (Carry The Kettle) to look at other options," said Bellegarde. "Within the community, our Elders, they are the ones who are heart-broken," said chief of Carry The Kettle First Nation, Kurt Adams. "That is the way they feel because as far as we're concerned, we are trying to get justice done here. We're reaching out for justice but nothing was done." Carry The Kettle has approached National Chief of the Assembly of First Nations, Matthew Coon Come, in the hopes that he will take their case to the international forum of the United Nations. Canadian Aboriginal is a Native-owned news service. c. Copyright 1999 Canadian Aboriginal.Com Please send comments to editor@canadianAboriginal.com --------- "RE: Pow Wow Molestor Sentenced" --------- Date: Tue, 3 Oct 2000 13:58:48 EDT From: ShngSprt@aol.com Subj: Pow Wow Molestor Sentenced------------------only 9 mo.?? ------- FORWARD, Original message follows ------- From: To: > Sent by Dodie..thanks Mark W. Hardin, 54, was sentenced on June 26 to a charge of felony first degree sexual conduct with a child. Hardin received nine-months to be served. In addition, he received 25 years probation and was ordered to pay $1000 in fines, including court costs. This is Hardin's second charge of sexual misconduct within a two-year period. Hardin is originally from Wonder Lake, Ill. In March, Hardin was the subject of an online powwow alert issued by the Spotted Eagle Warriors Society in Cass Lake, Minn. Hardin, Caucasian, was known to hang around powwows and look for children to molest. He was described as having a gift of gab through which he gained support from many individuals in the Indian community. He preyed mainly on single-mother families with young boys. Hardin presented himself as a mentor and, after gaining the parent's trust, would make roaches (head ornaments for dance outfits) and dance outfits for the boys. He took the boys for sleepovers at his Bemidji home or for weekend trips on the powwow circuit. He is serving his sentence at the Pennington County Jail in Thief River Falls. He received three months credit for good behavior and will \ be released in November. (Robert DesJarlait) --------- "RE: National Tribal Justice Resource Center" --------- Date: Sat, 7 Oct 2000 22:59:54 -0700 (PDT) From: "Martha Ture" Subj: NATIONAL TRIBAL JUSTICE RESOURCE CENTER Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) NATIVE AMERICAN RIGHTS FUND PRESS RELEASE FOR IMMEDIATE RELEASE: September 29, 2000 FOR FURTHER INFORMATION: John E. Echohawk, NARF Executive Director (303) 447-8760 Judge Jill E. Shibles, NTJRC Executive Director (303) 245-0786 NATIVE AMERICAN RIGHTS FUND WELCOMES NEWLY ESTABLISHED NATIONAL TRIBAL JUSTICE RESOURCE CENTER BOULDER, CO - The Native American Rights Fund (NARF) is pleased to welcome the National Tribal Justice Resource Center (NTJRC) to Boulder, Colorado. The Resource Center is currently setting up its offices at NARF's National Indian Law Library - 1522 Broadway. The National Tribal Justice Resource Center, a project of the National American Indian Court Judges Association (NAICJA), has been established with start-up funding from the U.S. Department of Justice's Bureau of Justice Assistance. The purpose of the Resource Center is to make available a wide range of resources to tribal judges and court personnel, as well as tribal justice systems. Some initial services to be provided include: + creating a clearinghouse of existing written tribal judicial resources + providing a free searchable database of tribal justice system opinions + developing and expanding internet resources available to tribal courts + establishing a toll-free "Helpline" offering technical assistance + establishing a mentor system for tribal justice systems + assessing tribal justice technical assistance needs Jill Shibles (Penobscot), Executive Director of the Resource Center, is the former Chief Judge of the Mashantucket Pequot Tribal Court in Connecticut, Appellate Justice for the Passamaquoddy Appellate Court of Maine and the Mashantucket Pequot Court of Appeals, and First Vice- President of NAICJA. She will be joined by Tina M. Farrenkopf, Esq. (Passamaquoddy) who will assume the duties of Associate Director on November 1, 2000. Farrenkopf most recently was the Clerk of Courts with the Mashantucket Pequot Tribal Court, and is currently the Co-Chair of the United South and Eastern Tribe's Inc.'s Tribal Justice Committee. The Resource Center is presently conducting a national search for its third staff position of Office Manager (www.naicja.org/jobs.htm). "The National Tribal Justice Resource Center has the potential to provide very real and practical benefits to every Native American and Alaska Native tribal justice system in the United States," says Jill Shibles. "It will allow us to assist tribes, to strengthen their methods of government and improve the climate within tribal lands for economic prosperity by offering tools to enhance tribal justice systems." John Echohawk, Executive Director of the Native American Rights Fund is pleased with the collaboration. "NARF is very honored to be a partner on a project of this caliber. A national resource center that can provide reference and technical assistance to Indian tribal court systems is long overdue. We look forward to having the National Indian Law Library provide access to its unparalleled collection of tribal opinions, tribal codes and tribal constitutions." The Native American Rights Fund has collaborated with NAICJA, the Resource Center's parent organization, on previous projects. Most recently, NARF and NAICJA worked with the National Congress of American Indians to develop a Model Tribal Notice Law (MTNL). If adopted by Indian Tribes, the MTNL would provide for giving adequate and timely notice to Tribes of cases in a Tribe's court to which the Tribe is not a party, but which raise issues of tribal sovereignty or tribal jurisdiction. The three groups are also developing a similar Model State Notice Law. For further information on the National Tribal Justice Resource Center, please visit www.tribalresourcecenter.org or www.naicja.org. --------- "RE: Child Support Orders Stalled" --------- Date: Mon, 11 Sep 2000 22:19:37 -0700 (MST) From: "Chris Milda (_Akimel O`odham_)" Subj: Child support orders stalled (Fwd) - - - - - - -- - - - - - - http://www.azstarnet.com/public/dnews/000910deadbeat.html "Tribal culture and traditions play very heavily in this. Some people don't think tribal law should be used to extract money from people this way. They think it's too draconian." Stan O'Dell, Arizona Attorney General's Office Sunday, 10 September 2000 Tribal courts seldom recognize state decisions Child support orders stalled By Carol Ann Alaimo ARIZONA DAILY STAR Debbie Morales says the road to her financial ruin began at the border of the Pascua Yaqui Indian Reservation. It wasn't gambling debts that pushed the South Tucson Police dispatcher to file recently for personal bankruptcy. It's the trouble she's had getting child support for six kids she had with her Yaqui ex-husband, she says. Morales, 37, is one of thousands of Arizonans who have discovered a little-known fact about the state's child support collection system: It often hits a legal roadblock when entering Indian country. Most of the state's 21 tribes - including the two in the Tucson area - do not automatically honor child support orders issued by Arizona courts, officials say. And most have no formal system for chasing down parents - usually fathers - if they don't pay up. That can leave moms like Morales tangled in legal red tape, forced to start their child support battles all over in a tribal court with no guarantee of success. Most tribal courts don't dispense the same penalties the state courts impose on a nonpaying parent, such as suspending a driver's license, issuing an arrest warrant or ordering a parent to go to job training and find work. "There's no such thing as a deadbeat dad on the reservation," says Morales, a non-Indian who's struggling to raise her brood on her $10.60- an-hour job. Her ex-husband, Juan Morales, 37, said in an interview that he plans to pay off his $20,000 bill for back child support but is currently unemployed because of a back problem. Rodolfo Mares, an assistant attorney general with the Yaqui tribe, says the tribal court system works well for people who understand it. Most problems arise because of ignorance of tribal law, he said. Bianca Varelas, an administrator in Pima County's child support enforcement office, puts it this way: "I'd have an easier time collecting child support from a father in Poland than from someone on a reservation 20 minutes down the road." State government officials have no firm numbers, but estimate several thousand Arizona parents at any one time are having tribal jurisdiction problems when trying to collect support or establish paternity. Pima County has about 100 or so cases like this on the books at any given time, out of almost 21,000 involving court orders. But those numbers don't reflect parents who may abandon their support claims out of frustration, officials say. Such legal snags occur across the country because, by law, Indian tribes are sovereign entities with the right to run their own courts as they see fit. They can't be forced to follow the same rules as state child support agencies, though a handful of tribes around the United States have done so voluntarily. Now the U.S. government is trying to entice more tribes to follow suit. Under new federal regulations expected to go into place early next year, the government will pay 90 percent of the cost for tribes to set up their own child support programs compatible with non-tribal systems. For many years, child support collection was seen as a moot point in Indian country because of persistent poverty and unemployment. But with casinos generating new wealth and jobs on some reservations, there's renewed interest in the issue. Michael Kharfen, a spokesman for the Department of Health and Human Services, which is backing the new native child support plan, says that while most tribes still have unemployment rates over 50 percent, "we do recognize that some tribes have been successful with gaming. "And there are people with employment and income and earnings as a result of that." Mares, of the Yaqui tribe, disputes widespread jurisdictional problems. "There should be no difficulty getting child support collection on a regular basis," he says, provided someone knows how to go about it. Most tribes require "foreign" court orders - those from a state or county court - to be "domesticated" before they are acted on. That means a person must apply to a tribal court for another hearing. A tribal judge then reviews the case and eventually could issue a parallel support order. Stan O'Dell, a lawyer in the Arizona attorney general's child support enforcement section, said the tribal system seems to work best in cases in which the Indian parent pays willingly, which is often the case. Problems arise when a parent won't pay and the tribal courts don't follow up to force the issue, O'Dell said. Some tribal courts are still in their infancy and may vary in sophistication, he said, and some tribes don't have courts or judges at all. Debbie Morales said the Yaqui court system is so lax, her ex-husband has skipped his last three child support hearings without any legal consequences. If those no-shows had happened in county court, a warrant would have been issued for the man's arrest, county officials say. Morales says her ex-husband used to be a devoted dad and good provider to their children, now ages 10 to 19. But he's worked only sporadically since moving back to the reservation after their 1994 divorce, she says. Each time he leaves a job, Morales says, she has to chase him down herself and take him back to tribal court. He's now about $20,000 in arrears from missing so many of his $448 a month payments over seven years, she says. Juan Morales, an iron worker, acknowledged he hasn't attended tribal court to explain the nature of his health condition because he doesn't think the Yaqui court should be hearing the case since it was started in a Pima County court. He said he has paid support in the past when he was working, and plans to again. "Every time I start working I put in that I owe child support. I know I'm behind," he said. By comparison, in county court, chronic nonpayers are monitored by a judge - not the other parent. They are required to report to court once a month and can be ordered to find work or attend job training. And, they can be sent to jail if they don't comply. Another Tucson woman says she was surprised by the response she got from the Tohono O'odham's Desert Diamond Casino when a Pima County court ordered her ex-husband to pay more than $300 a month in child support. The casino returned the court order with a form letter, "basically telling me that they were a sovereign nation and they didn't have to honor it, period" said the woman, who asked not to be identified because she said she was afraid of retaliation by her ex-husband. Alex Ritchie, an aide to Tohono O'odham tribal chairman Edward Manuel, agreed Desert Diamond would not honor a county support order because it isn't valid on the reservation. He referred questions to the tribal court administration office, which did not return repeated calls. Kharfen, of Health and Human Services, said that under the new federal rules, tribes would have the power to use sanctions such as license suspensions - and in extreme cases, arrests - to force working parents to pay up. And they'd have to honor child support orders from state courts, without the need for separate tribal court proceedings. Tribes would also have to register their own support orders in a national registry and disclose the names of new tribal and casino employees to a national hiring registry. Those two databases are now crosschecked to track down parents who are ordered to pay support in one jurisdiction but dodge payments by skipping town to work elsewhere. But those concepts may be a hard sell in some parts of Indian country. O'Dell, of the state Attorney General's Office, has been dealing with tribal child support issues since 1994. He says many tribal leaders balk at the idea of jailing so-called deadbeat parents, or releasing information on tribal members to outside governments. "Tribal culture and traditions play very heavily in this. Some people don't think tribal law should be used to extract money from people this way. They think it's too draconian." Yet a few Arizona tribes have found ways to work with state officials. The Navajo Nation, the largest tribe in the country, voluntarily set up a child support system in 1997 because of pleas from single mothers on the reservation, says Flora Henderson, of the tribal program. Navajo women complained they couldn't get child support when fathers of their kids moved off reservation and went to work. So tribal leaders turned for help to the state governments of New Mexico and Arizona, which now jointly provide about $500,000 a year to run the program. Last year, the Navajo tribe collected $1 million in child support. Some went to reservation women, and some went to non-native women off the reservation who'd had children with Navajo men. The program contains some twists tailored to Navajo culture. For example, a section on paternity testing notes that Navajo people consider their blood to be sacred - but specifically mentions that men cannot raise that spiritual objection to get out of taking a paternity blood test. Other provisions respect the financial limitations of some Navajo parents, Henderson says. Those who don't have a job can work off their child support obligations by doing chores for the other parent, such as hauling in winter firewood or planting crops. "We've actually had several families reconcile that way," Henderson says. The Navajo child support office has also started giving lectures to teens at local high schools. "We're doing this because it's the right thing to do, and it's what our people want," said Henderson. "And if we didn't do it, who would we be hurting? We'd be hurting our own children." Contact Carol Ann Alaimo at 573-4138 or at caalaimo@azstarnet.com --------- "RE: Tribal Police Officer's Killer Sentenced" --------- Date: Thu, 5 Oct 2000 17:44:07 -0700 (MST) From: "Chris Milda (_Akimel O`odham_)" Subj: Tribal police officer's killer sentenced to 42 years (Fwd) - - - - - - -- - - - - - - http://www.arizonarepublic.com/news/articles/1003copkillersent-ON.html Tribal police officer's killer sentenced to 42 years Associated Press Oct. 3, 2000 07:40 PHOENIX - A Whiteriver man was sentenced Monday to 42 years in prison and ordered to pay about $3,300 restitution for murdering White Mountain Apache Tribal police officer Tenny Gatewood Jr. Frank Monte Banashley Sr. will have to serve at least 85 percent of the sentence issued by Judge Robert C. Broomfield under federal sentencing rules. Banashley, 39, pleaded guilty to second-degree murder. As part of his plea, Banashley admitted that he and his son broke into the Hawley Lake Store on Dec. 9 and stole six-packs of beer and soda. The pair left in a pick-up truck and were stopped by Gatewood about 11:30 a.m. As Gatewood started to arrest Banashley and placed handcuffs on one of his wrists, Banashley said, "No you can't do this to me" and the men struggled, according to court records. Gatewood drew his gun and told Banashley he was resisting arrest then shot the man once in the shoulder. At that point, Banashley's son, who had stayed in the truck, got out and grabbed Gatewood, forcing him to the ground. The elder Banashley then picked up a rock and struck Gatewood in the head several times before picking up the officer's gun. He then said, "You shoot me, I'll shoot you," placed the gun at the back of Gatewood's head and pulled the trigger, according to court records. An autopsy report listed both blunt-force trauma and a gunshot wound to the head as co-causes of death. Banashley's son, Frank Jr., pleaded guilty to accessory after the fact to the second degree murder of a federal officer. He was sentenced to nine years in prison and ordered to pay restitution of about $3,300. Before the incident, the Banashleys lived on the White Mountain Indian Reservation. As part of their sentences, if they complete their time in prison, they may not return without the written approval of their probation officers. Copyright 2000, The Arizona Republic. All rights reserved. --------- "RE: Native Prisoner" --------- Date: Mon, 9 October 2000 20:55:07 -0500 From: "Janet Smith" Subj: Prisoners' Pen Pal List Tell a Native American Prisoner someone cares! The following is a portion of the list of Native American Prisoners incarcerated in prisons throughout the United States. The full list is found at the Native Prisoners Pen Pal list the following web site: http://www.geocities.com/CapitolHill/9118/penpal.html. The list is compiled from contributions by Wotanging Ikche readers, other friends and from Laura Brooks' research on Native American Spiritual Freedom in Prison. If you know of a Native prisoner who would like to be included here, please e-mail Janet Smith at jansatlcom.net@mindspring.com. My thanks to Laura Brooks for giving this list a home on the web. -- - - - Peltier, Leonard #89637-132 Box 1000 Leavenworth, KS 66048 Birthday: 9/12/44 Ancestry: Ojibwa-Lakota -- - - - Self, Terry Sitz, Jonathan Wesley #253-474 #226-595 PO Box 69 2294 Slagle Rd. London, OH 43140-0740 Leesville, LA 71446 Date of Birth: 6/20/93 Ancestry: Cherokee/Blackfoot Eugene Little Fox Baxter Manuel Redwoman ADC 15041713400 # 24920 ASPC-Safford/Tonto Unit 700 Conley Lake Road P.O. Box #2400 Deerlodge MT 59722 Safford, AZ 85548 Ancestry: Northern Cheyenne Send herbs to c/o Chaplain(N.A.I.) Arizona State Prison Complex Safford Tonto Unit P.O. Box #2400 Safford, AZ 85548 -- - - - New! Native American Prisoners' Penpal Network: http://members.tripod.com/~foltz.k/pages/atlantahome.html Right now, it contains applications submitted by native inmates of the USP Atlanta federal prison with the high hopes of obtaining pen pals and communication with the outside world. Most, if not all, these men, are incarcerated very far from home, isolated, and away from their families and contact. Remember, when contacting an inmate, if you want to send something to them, make sure ahead of time what can and cannot be sent. Items such as money, stamps, tobacco, sage, etc. cannot. Some items have to be designated for group use rather than individual, so please be sure to check ahead of time. Keep them in your prayers and let them know they are NOT forgotten. Janet Smith Yufala Star Clan of the Muskogee Creek Owlstar Trading Post -- www.owlstar.com --------------------------------- Please especially remember - this is the "Year of Leonard". Leonard Peltier #89637-132, Box 1000, Leavenworth, KS 66052 --------------------------------- Dear Janet, Eddie Hatcher was moved from Central Prison in North Carolina to a county jail. His new address is: Eddie Hatcher, Robeson County Jail,122 Legend Road, Lumberton, NC 28358. Thanks, Marsha Shaiman On Indian Land, PO Box 2104, Seattle WA 98111 --------------------------------- Standing Deer's new address: Robert H. Wilson #640429, Estelle Unit, 264 FM 3478, Huntsville, TX 77320-3322 --------- "RE: History: Carlisle Indian School" --------- Date: Sun, 08 Oct 2000 23:24:03 -0400 From: Barbara Landis Subj: History: Carlisle Indian School, August 19, 1887 Mailing List: NAT-FILM [Editorial Note: These reprints are being included in this newsletter so that you might know the mind of those who ran institutions like Carlisle.] THE INDIAN HELPER ----------------------------- ~~ FOR OUR BOYS AND GIRLS ~~ ============================= VOLUME III CARLISLE, PA. FRIDAY, AUGUST 19, 1887 NO. 2 ----------------------------- If in this world you would succeed, You must be brave and true; Don't stand aloof and slight your work Because 'tis hard to do. If troubles come and sorrows rise, Then show yourself a man; Let courage nerve you for your work, And do the best your can. And in your study or your play, Determine to excel; Don't lag behind, but "hoe your row," And strive to hoe it well. In all your play, in all your work, Just try the golden plan; Be ready, active, brave and bold, And do the best you can. Life's battle now is fairly on, And there is work to do. Will you be active in the fight, And to your colors true? You see the men around you now Who thus their lives began; Then courage take, brave efforts make, And do the best you can. ---------------- THE MAN-ON-THE-BAND-STAND TALKS WITH MISS BURGESS AFTER HER RETURN FROM DAKOTA. ------------ M.O.T.B.S.: "Did you really find the Indians so filthy as you would have us believe from your last letter? M.B.: "Yes, indeed! Why if I should describe the worst things I saw you would not allow such a letter to be published in your little paper. Many of the Indians are very unclean, but I do not care to talk of that. They are no worse than the low people of our crowded cities, and in many respects not half so bad." M.O.T.B.S.: "That is true! Can you not give us an account of the more interesting things you witnessed." M.B.: "I can tell you about the beef issue. Will that do?" M.O.T.B.S.: "Certainly. Certainly! That will do very well. I saw you both at Rosebud and Pine Ridge and noticed that you took down the main points." M.B.: "Well, at Rosebud the issue came on Monday and on Sunday before, the Indians from all parts of the reservation came into the Agency. Some came in lumber wagons; many on horseback and a few in carriages. They bring the whole family, usually, dogs and all, and tent for the night. In the morning bright and early they began to make preparations for the happy day. The young men put on paint and feathers and donned their brightest blankets, their best moccasins and most elaborately trimmed leggings. The young women wore gay-colored skirts, and shawls and those who could afford it had on elk-teeth sacks. They, too, paint their faces yellow and green and red, and the part to the hair is given some brilliant color. Horse-racing and games are indulged in before the issue begins, and every one has a chance to see every one else and talk over the news or gossip a while. It is truly a gala day for young and old. Now let us turn our eyes from the wonderful spectacle before us - of three thousand restless, prancing, dashing horse-back Indians scattered over the prairie, to the poor penned up cattle, who show by their excited movements that something terrible is in store for them. In one corral there are about 200 head of fine-looking fat cattle. In with them riding around among the long horns are three or four brave cowboys. Now they drive them through a gate which opens on a pair of scales. The cattle do not like the looks of the gate, and it takes considerable urging to make them go in, four and five head at a time. When squarely on the scales, the gate is securley fastened, the cattle weighed and the number called out and written down by three or four different parties detailed by the Agent and the contractors to watch the weights that there may be no cheating on either side. --------------------------------------- Continued on Fourth Page. ============================== (p 2) The Indian Helper. ----------------------------- PRINTED EVERY FRIDAY, AT THE INDIAN INDUSTRIAL SCHOOL, CARLISLE, PA. BY THE INDIAN PRINTER BOYS. ----------------------------- Price: - 10 cents a year. (Five cents extra for every change of address after once in the galley.) ============================== Address INDIAN HELPER, Carlisle, Pa. ============================== Entered in the P.O. at Carlisle as second class mail matter. ============================== THE INDIAN HELPER is PRINTED by Indian boys, but EDITED by The-man-on-the-band-stand, who is NOT an Indian. ============================== MISS FISHER TAKES US A TRIP TO MT. WASHINGTON. ------------- A year ago the girls and boys of the HELPER went with me to call on Mrs. President Cleveland in the beautiful city of Washington. This year they may go to see the chief of the Presidential Range of Mountains - Mt. Washington. If we could only touch Aladdin's lamp, and all go there in reality, but we will do the best we can with the mind's eye, and they shall be highly favored and make two trips - one right into the midst of as dense a cloud as ever hung over a mountain, and the other on a bright sunny day. Friday at 1:40 P.M. we left the pretty village of Plymouth, N.H., and for two hours rode through a beautiful country; the hills gradually growing higher, till we found ourselves among the White Mountains, and as the cars came to a stand-still the breakman shouted "Fabyan's." Think of three "Girls' Quarters" joined together and you will know the size of this fine hotel. On the first floor are the large hall, parlors, dining room - all made pleasing with baskets and pots of ferns, Japanese umbrellas, fans and other pretty ornaments. The first thing to do on entering is to register - that is write name in a big book. Then a bell-boy takes you to your room upstairs. Soon I came down and seated myself in one of the comfortable chairs on the balcony; and there I saw Mt. Washington was in front of us several miles away, but its top was capped with a cloud. That night I went to bed with a big wish I can tell you, for a bright tomorrow. In the morning the sun did shine for a little while and though the clouds began to gather, about a dozen people, who like myself thought they must go then or never at 9:20 took an open car, called an "Observation Car," to the base of the Mt.; then changed into the one coach drawn by the strong little engine that looks as if it were kneeling on its front legs, being built in this way so that the smoke-stack may be vertical in going up or coming down hill. The clouds thickened about us, and we went slowly up between walls of fog, the engine pushing behind and giving a "click" "click" as the cog-wheels worked along the cog-rail. We could see the track for a little distance in front, slanting like the steep part of a toboggan slide. After a ride of an hour and a quarter, we were at the top, and found ourselves in a furious rain-storm. A man with a big umbrella stood at the car door and helped us across the platform into the hotel, which is a much larger building than one would expect to find so high up among the clouds. A bright coal fire was burning in the large hall and people were glad to gather around it and get warmed and dried. In one corner of the hall a lady was selling pictures, and all manner of pretty things mostly made of wood, with views of the mountains on them, and nothing was cheap, I assure you. One sheet of paper and envelope cost 10 cents. While we were taking our dinner, which we made as long as possible for two reasons, one being that we had nothing else to do, and the other that it cost $1.50 apiece, the rain ceased, and every one grew happier. I went out but could not see two rods away, then I realized that we were really among the clouds; and now I know what those beautiful white masses in the sky are made of; and they are wet, to say the least. The wind blew hard, and when I was about setting out to see where one of the plank walks led, a gentleman said, "You'd better let me go with you, or you will blow away," and I don't know but I should have. After that I went in the writing room, where there were pens and ink, and wrote letters till time for train to start on the downward trip at 2 o'clock. We were a disappointed party for we knew those walls of fog were hiding from us wonderful sights. The second journey we will take at another time. --------------------- A pleasant letter from Carlos Montezuma, our educated Apache friend who is studying medicine in Chicago, and clerking in a drug store to pay his way through College, expresses gratification to hear of our success in raising money for the new buildings going up here this summer. Says he, "I hope the time will come when all of the buildings will be donated by wealthy *Indians*." ======================================================== (p. 3) Camp will break next week. -------- Miss Irvine is off on a month's leave. -------- Miss E. Patterson returned Saturday night. -------- Miss Stafford is attending college at Ada, Ohio. -------- Big boys' quarters will be done in two weeks. -------- Our girls are making handsome bead-work this vacation. ------- Mr. Campbell was down from camp a few minutes, Saturday. ------- The grass on our parade never was more beautiful than now. ------- School is to open on the first with Miss Fisher as Acting Principal. ------- Mr. Jordan and his boys are busy getting the boilers in shape. ------- Don't deceive even in little things! It is just as bad as lying or stealing. Don't do it! ------- Miss Fisher returned to us Tuesday, having spent a pleasant month among friends in New England. ------- Miss Cutter writes from her New England home that she is having a good rest and enjoying her vacation immensely. ------- Captain Pratt returned unexpectedly from Ocean Grove, Tuesday morning. The Man-on-the-band-stand thinks he did not stay half long enough to get a good rest. ------- Miss Burgess found the neatest, cleanest printing-office she ever saw when she got back from Dakota. The boys did splendidly all the time and deserve a great deal of credit. ------- Mr. Standing's talk Saturday about what he saw in Indian Territory was very interesting and to the point. Oh, if our pupils could only see with OUR eyes what would be good for them! ------- Pollock Spottedtail is working in a little printing-office at Rosebud Agency, Dak. He is putting to a very severe test the knowledge gained in only four months in this office. ------- After three months faithful and most efficient service in the printing-office, J.B. Given has closed out his work with us and entered upon a two weeks vacation, to make ready for a year's study in the town high school, from where he hopes to graduate next summer. ------- When rules are partly given up and the pupils are allowed to do nearly as they please that is the time we can easily find out the weak ones. A boy who keeps in place because he is afraid to disobey is made of poor stuff. A boy who keeps in place becasue he wants to do right is the one who will take the lead in this world. He is a boy of PRINCIPLE. The new Sioux girls do not seem to be at all home sick. Some of the older boys felt a little sad the next day after arrival. ------- Ah, ha! Those little girls will not eat the bark of strange trees any more we guess. About a dozen were sick Saturday night. ------- Miss Agnes Woodman, Bucks Co., who, it will be remembered visited our school in the spring, reports that at a large temperance meeting held at Buckingham meeting house on the 13th eleven of our boys working in that county on farms, took part in a concert recitation, a class recitation and made speeches, and did their parts well. ------- We are pleased to record that our Omaha friend, Mr. Frank LaFlesche, who has been for several years past in a subordinate position in the Indian Department at Washington, has just been promoted to a $1200 clerkship. His promotion was made solely on the score of proven fitness, and as the Phila. Press says editorially, "His case is one which is full of encouragement for the philanthropic men and women who are working so earnestly for the betterment of his race." ------- Camp Items. The camp was visited by Messrs. McFadden and Goodyear. The cars came a little too soon for them Monday morning, and they were obliged to run half dressed to make the train, but they got there and finished their wardrobe after making sure of a ride. Mrs. Campbell and Irene, were up for a day. Blackberries are nearly ripe, and ther will be plenty of elderberries. Misses Ella Patterson and Bender spent Wednesday with us. J. B. Given and Jesse Woodward came Wednesday to stay a week in the mountains. Mr. Lewis and wife and grandchild stopped over on their way to Gettysburg from Carlisle. The camp has several pets: Work Together has adopted John, one of Mrs. Howe's dogs and John has all the delicacies that the camp affords while Henry Brezette and Richard Coulter each have a kitten to whom they give their share of the milk. The mountains are full of hazlenuts and "chincapins" but they will not be ripe until after we break camp. A large party from Mt. Holly visited the camp Tuesday afternoon and seemd to have a pleasant time. With the party was a lady from Philadelphia who had 20 Indian girls in her school. Frank West and Albert Anderson are at camp for the rest of the term. Obed Rabbit visited camp again on Wednesday. Chas. Redmore, Alex. Manabove, Loomis Smith and Noble Prentiss visited camp on Sunday while Ocoyame and Johson Webster paid the school a visit the same day. ======================================== (p. 4) Continued From First Page. From the scales the cattle are driven through a shute made narrow at the bottom and sloping out toward the top which is about five feet from the ground. This trough-like shute is just wide enough to admit one animal and long enough for eight or ten to stand one behind the other. The cattle don't like to go through the shute, and would not if they were not beaten with heavy sticks and kicked and yelled at or otherwise brutally forced. When once in, they are packed as closely together as they can stand one behind the other, and a bar is placed across the shute to the rear of the last animal and there the creatures have to stand and be branded with red-hot irons. Poor things! How they do squirm and kick and twist to get away, but it is of no use. Once in awhile a fierce animal manages to get over the side, and once I saw a steer fall over backwards, and there in that narrow place he lay with feet up in the air. There was no way to get him up but by lifting him by the head and turning him end over end. I expected every moment to see his neck broken, but it didn't break. Often a horn is broken off close to the head, or other injury produced which must cause intense suffering. But white people and Indians alike become callous, and the brutal treatment of these poor dumb animals is looked upon with seeming indifference by all and actual pleasure by some. As fast as the cattle are branded they are turned into an open corral. When all are finished they are run into the original corral and driven through the shute again for issuing. Every thirty Indian receive a beef. The Indians are formed into what are called consolidations. Each consolidation has a head whose name alone appears on the beef issue roll. The agent employs the loudest voiced Indian as crier and as the animals pass out of the shute one at a time and are turned loose upon the prairie, the name of the head of each consolidation is called, and one or two young men then give chase to the frightened beast. Now comes the excitement! The Indians imagine they are on the buffalo hunt, and away they go, whooping and yelling and shooting at the wold steers running in different directions. Sometimes a wounded animal dashes with mad fury among the quiet lookers-on. Then there is a great scattering, and the loud hurrahs and frightened shouts of men and women only add to the excitement and pleasure of the occasion. In a short time the full 200 are killed, and groups of Indians all around far and near may be seen dressing the meat. If I should describe the way the Indian women dress an ox; how they eat the liver and kidneys raw, the blood streaming down each side of the mouth, and how they mix the filthy parts of the beef with the clean, and throw all together in the bottom of a dirty wagon and haul it in the broiling hot sun for miles, I am afraid you would not relish meat. Indeed it takes a very nicely prepared tenderloin to tempt my meat appetite, since looking upon that awful scene. But as you pass around through the camps a few days after, and see meat, see nothing but meat everywhere, strung on poles to dry you can't help but think it looks nice and clean. Most Indians would rather have meat to eat than any other food, and now that the buffalo are no more, many of the bribes are supplied as above described. How much better and more manly though it is for men to earn their food by honest work as our boys on farms and at the school are doing. They who depend upon rations without work are the Indians who are killing themselves off by their own laziness and filthy habits. I was glad to see that some did not depend wholly upon the beef and flour given by the agent. As we passed around among the camps we came upon patches of corn, potatoes and watermelons. And many were putting up hay for winter and building log-houses, showing that the Indians are beginning to look ahead and provide for the future. Some years ago when we first went to Pine Ridge and Rosebud, there were no such signs of progress. --------------- A Puzzle. Two O's two N's an L and a D. Now come my dear friends and spell it for me. -------------- ANSWER TO LAST WEEK'S ENIGMA: - Blackfeet Reservation. ===================== STANDING OFFER: - For FIVE new subscribers to the INDIAN HELPER, we will give the person sending them a photographic group of the 13 Carlisle Indian Printer boys, on a card 4 1/2 X 6 1/2 inches, worth 20 cents when sold by itself. Name and tribe of each boy given. (Persons wishing the above premium will please enclose a 1-cent stamp to pay postage.) For TEN, Two PHOTOGRAPHS, one showing a group of Pueblos as they arrived in wild dress, and another of the same pupils three years after, or, for the same number of names we give two photographs showing still more marked contrast between a Navajoe as he arrived in native dress, and as he now looks, worth 20 cents a piece. Persons wishing the above premiums will please enclose a 2-cent stamp to pay postage. For FIFTEEN, we offer a GROUP of the whole school on 9x14 inch card. Faces show distinctly, worth sixty cents. Persons wishing the above premium will please send 5 cents to pay postage. ======================================================================= Transcribed weekly from the newspaper collections of the US Military History Institute, Carlisle Barracks, Carlisle, PA. For more info see http://www.carlisleindianschool.org. - Barbara Landis --------- "RE: Rustywire: Broken Leg" --------- Date: Tue, 13 Jun 2000 21:45:26 GMT From: rustywire Subj: broken leg Newsgroups: alt.native "Get rid of it, it is no good. It has fleas and it's not worth anything... it can't follow the sheep around and it will just eat and eat. Take it to the trading post and leave it there. If I see it I am going to shoot it." Stewy opened the screen door and went to the side of the house and sat down in the dirt. He softly touched the skinny black dog sitting next to him. He looked like an old one, it had gray whiskers and the eyes that looked tired. Stewy sat there and pushed his long hair back behind his head, and moved the knot in his headband from the side of his to the back, Apache style. Shimasani, Grandma had tied his hair back to keep it out of his eyes, and told him he looked like a singer with it tied like that. He didn't like it so he moved the knot to the back. He put his head down between his knees and looked at the shadow of his legs on the ground. He moved his fingers through the soft earth, and thought...What to do, what can I do. His father came out and walked across the open ground and headed out to the corral to fix something. He was always over there making noise. Sometimes he could be mean, and hard. Today he was that way, so Stewy put his arm around the dog next to him and held him close. His wet snout pushed against his neck. As his father disappeared behind a couple of cedars, he looked at the dog next to him. Early this morning he heard a dog whimpering, moaning and it woke him up. He got dressed and went down the hill to the road and saw the dog below down by the wash. The dog was laying there by the water, a small stream. Stewy had some left over tortilla in his pocket and gave the dog a piece of bread. The left front leg was bent, it was clearly broken, and there was a spot of red, an open wound. He spoke to the dog, it was not familiar to him. "Nchaa, Nchaa...it is ok, don't cry" he said. He picked up the dog which almost as big as him and after a couple of tries made it up the road. He carried it to the back of the Cha-oh, the open air shade house and put it there. He brought some water and left over bread. Che, Grandpa and Shimasani, Grandma were up on the mountain. Che would know what to do, but he was not here, their small house next door was empty. He had seen his father splint a broken leg one time and thought to try that. He found a piece of wood, and an old t-shirt and tore it up and strapped the dog's leg up with it. The dog moaned but did not try to bite him. It seemed to know this six year old was trying to help him. He left the dog and went to go eat. At breakfast he asked his mother what happens to animals when they break their bones. She said, ask your Dad. His father had fed the horses some grain, and was just finished washing his hands and threw the water out from the wash basin. He was a gruff man, Stewy was afraid to talk to him sometimes, but this morning he asked him about it. His father, listened as he ate blue cornmeal mush. His father told Stewy that sometimes you can fix them, but most times you just have to get rid of it, the animal is no good. If it is one of those sheep over there, motioning to the corral then we butcher right there. What about a dog? You can't help them it is better to just get rid of it. The are too much trouble. He finished his mush, and looked at Stewy, do you have a dog like that? Stewy looked at his father and slowly said, I found one this morning by the road. Is it one of ours, his father said. No, it is a black dog, I don't know who it belongs to. I don't think it belongs to the Upshaws, or the Belones, or Johnny Nez. Then it is a wild dog, those kind are not good, the eat the sheep. You have to shoot those kind. Stewy looked at his father with large open eyes. This one is not wild, he just layed there when I found him, he didn't bark, or try to bite, Stewy said. His father told him, You can't trust wild dogs, they can bite, and they carry all kinds of bugs, and they can make you sick. Maybe I will just shoot it. Stewy got up and ran out of the house swinging the screen door. His father laughed as he sat back down. Stewy could hear his mother getting after his father as he ran to the Chaoh. The splint he had made was all twisted up, and the dog had chewed the ties off. He was laying on the ground quietly. Stewy took a rope and tied it around the dog and took it to a spot to the West, where a ridge came up like a dinosaur back and hid the dog there, tying him to a cedar tree. He went to a juniper and stripped the shaggy bark and made a bed for the dog. He would take care of it until it was fixed. Each day he went there bringing the dog some food and water and each time he found the splints he made did not stay on. He found different pieces of wood and iron tried to use them, but they always came off. The leg was still broken and the wound wouldn't heal, the dog whinced when it moved. Stewy thought about what to do, and realized that maybe his father was right. I guess sometimes we can't fix somethings no matter how hard we try. It is a hard thing to accept. This is what he though that maybe there was nothing to do but get rid of the dog. He thought for a long tme about shooting it, but he could not get the rifle in the storage room, it was always locked up. He then thought about finding something to give it to eat so it would be out it's misery. He thought how do you go about such things. It is a hard thing to do and decided to give it a bunch of pills that were on the shelf about the sink, they were old and no one used them. There were alot of those pills there, collected from the Indian Health Clinic. As his aunt was butchering a sheep, he helped out and snuck off with a piece of mutton. He put the pills he found in the middle of it, cutting a hiding place in it. He went to the dog, and as he saw it the dog could smell the meat and sat up, his ears pointed to the sky. He didn't give the meat to the dog for a long while, sitting on a rock for a long time and thought about what he was going to do. "There is nothing more I can do for you Dog with the Broken Leg...don't you see I can't fix your leg. You keep tearing off the bandages, and I have no more t-shirts to wear because of it." He then gave the dog the meat and left, crying as he walked away. Stewy stayed away till evening, and went up with a small folding army shovel to bury the dog. It was a good place, with high ground. If I was a dog I would like to buried there he thought. As he got near the ridge, he could see the dog laying there quietly under that cedar tree. He stepped closer, pushing back the tears that came to his eyes. Stewy stepped closer, when the Dog with the Broken Leg, jumped up and was frisky, He wasn't dead, the crazy dog wasn't dead but still alive. It surprised Stewy and so he held the dog in his arms close and tight and sat there for a long time. "I am glad you are not dead, Broken Leg," he said to him and tied up his leg and went back down the hill to the house. Stewy's father had been working around the corral and was fixing the sheds and different things that father's work on. He had been watching Stewy go up to the ridge everyday to the same spot and was wondering what he was doing there. At suppertime he went to eat and Stewy was there. He asked Stewy what he was doing going back and forth to the ridge. Stewy almost choked on his stew, and coughing said, "Nothing....just playing". "I think I am going up there after I eat", his father said. Stewy just looked at his father with a worried face and didn't say anything. His mother made rice pudding. Stewy hated it and wouldn't eat it. His father told him he could not leave the table until it was finished. Then his father left to go up on the ridge. It was sunset and the land was colored in a brilliant orange making it glow, but Stewy wasn't thinking about it. Stewy put the spoon to his mouth and ate every bit of that rice pudding and took off out the door. He could see as he ran through the junipers and cedars that his father was way ahead of him and would find the dog with the broken leg. Stewy never ran so hard before in his life and got to the ridge and could see his father looking at the cedar tree, but there was nothing there but a piece of rope hanging free. Stewy ran up to his father and his father said you shouldn't bring these bowls up here, your mother likes this one and if it gets chipped she will be mad. His father didn't say anything but collected the bowls laying around there and walked back to the ridge. As they got to the top of the ridge to go back down, his father sat down and told him about some of the places they could see. His father talked about the spot over by the boarding school where his great grandfather had lived before the school was built. That after a while that his grandfather had moved their camp, their outfit to around this place. He pointed out these places to Stewy. He spoke about Stewy's grandp up on the mountain how they built this place during winter in the 1930's and stayed here ever since. Stewy liked it when his father was like this, he was kind but did not show that side much, he was always busy and gruff. The sunset stretched the shadows until the valley turned all blue and they walked back down the hill. His father told him he used to play in the same place too, and it was a favorite spot for him. He used to sit there and watch the people in the valley below. When they got back to the house, they went inside and sat down. His mother lit the kerosene lamp and his father told many stories to them, they talked and laughed together as a family. Then they went to sleep. In the morning Stewy went up the hill and found Broken Leg was gone. He wondered where it went and looked for it, but lost his tracks over the sandstone. He went back into the house, and his father said, I could hear an animal whimpering outside someplace and it was making noise all night. Stewy knew what it was but didn't say anything. His father said, "Stewy is it that dog, the one you found?" Stewy was quiet and didn't say anything. His father asked him again and he sat there eating a hot biscuit. His mother told him, "You better tell your father." Stewy looked at him and said, "I tried to fix him up...the Dog with the Broken Leg...but it wouldn't heal." He hung his head, "...I think it took off and is wandering around someplace." "I told you it was no good," his father said, "Get rid of it, it is no good. It has fleas and it's not worth anything...it can't follow the sheep around and it will just eat and eat. Take it to the trading post and leave it there. If I see it I am going to shoot it." There was a whimper and it was just outside the window, Stewy ran out the door and around the corner and sat down in the dirt. He softly touched the skinny black dog sitting next to him. He looked old with gray whiskers and his eyes looked sad. Stewy just sat there, and his father came around the corner. Stewy did not want to look up. He knew what his father had said and knew he was coming for the dog to get rid of it. Stewy thought...so this is how it is, when you can't do anything for it, you jsut get rid of it. He thought how can he do this. His father picked up the dog and took it over by the chicken coop, it was empty right now. The chickens were on the mountain for the summer. Stewy sat there and watched from a distance, not moving from where he sat down. His eyes were filling up with water, because he had come to care for that one, the Dog with the Broken Leg. He watched as his father put the dog on the table in the chicken coop, and then went to the shed next to the Cha-oh. He came back and with his back to Stewy was doing something to the dog. Stewy slowly got up and wanted to tell his father, to please do it quickly, if he was going to get rid of it. As he got near the chicken coop, he could see his father splinting the dog, it was a good splint and it held the dog's leg good and straight. He told Stewy, "Come here and see how I am doing this. You will have to change this two times a day, do you understand?" Stewy stood there nest to his father. His father seemed like a giant, and he looked at him closely. His father's hands were rough and his clothes smelled like sheep. He had stubs on his chin where he missed while picking them with a tweezer. His hair had some gray on the sides by his ears. He looked a little like Shimasani, Grandma as he worked on he dog's leg. The hard lines on his face had softened. He handled the dog gently, his hands rough rom work, firm and yet soft at the same time. His father sang a song softly, talking to the dog in a gentle voice. Stewy felt close to his father, moreso than ever before. He looked up at his father standing there and just smiled. Stewy could see gentleness in his eyes and the wrinkles on face soften. The dog seemed to know he would be alright. Well wouldn't you know it, after some time you would see Stewy up on the ridge sitting at that place with a mangy looking old black skinny dog telling stories to him about where everyone used to live a long time ago. After a while everyone knew that dog by sight and everywhere he was you would see Stewy. When a new trader came he saw that dog and Stewy and said, "What is that dogs name anyway?". Old Enos Nataani said, His name is Broken Leg". "How did he get a name like that?" "Oh, it's long story..." That is the way it happened sometime ago on the Navajo rez... rustywire Navajo Spaceships --------- "RE: Poem: Point" --------- Date: Tue, 11 Jan 2000 18:09:36 -0600 From: nokwisa Subj: point point they're afraid that the graves might show up on the six o'clock news or film at eleven with a bony finger pointing disgust at disinterment flood waters on the horizon a finger pointing out atrocities neglect disrespect inflicted on a long-suffering people they're afraid that bony finger might gain sympathy understanding open the flood gates doors of the past to bury it cover it disdain spilling forth in waves as always government forces a wash wiping clean their conscience nokwisa c. 2000 ---------------------------------------- To subscribe to the "Paths-L" mailing list send a message to Majordomo@YvwiiUsdinvnohii.net In the body of the message type: subscribe paths-l --------- "RE: Verse: Hawaiian Book of Days" --------- Date: Mon, 9 October 2000 07:05:47 -1000 From: Debbie Sanders Subj: Hawaiian Book of Days A HAWAIIAN BOOK OF DAYS, week of October 15-21 `OKAKOPA October `Ikuwa 15 How much more interesting is the tapestry woven of many colors than that woven of only one hue. 16 The wind whispers over the mountains and through the leaves of the trees below. 17 The land trembles -- Pele is awakening! 18 The ocean is the source of all life. 19 We bless the earth ... and are blessed by it. 20 If you would see all the world, climb to the mountain's pinnacle. 21 The solitude of the wilderness helps me find myself. (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Indians Fear Prop. 203 May Destroy Languages" --------- Date: Sun, 8 Oct 2000 21:21:03 -0700 (MST) From: "Chris Milda (_Akimel O`odham_)" Subj: Indians fear Prop. 203 may destroy languages (Fwd) - - - - - - -- - - - - - - http://www.azstarnet.com/public/dnews/001007bilingualindians.html Saturday, 7 October 2000 Indians fear Prop. 203 may destroy languages By Carmen Duarte ARIZONA DAILY STAR Native tongues were the first to be spoken in Arizona. They may also be the first to disappear. Tribal education leaders across the state say they're worried voters may hasten or ensure the deaths of indigenous languages if they outlaw bilingual education, except with special waivers, by approving Proposition 203 on Nov. 7. But proposition backers say they don't believe it will affect American Indian languages, and state officials say they just aren't sure. Both sides expect lawyers to hash that out. The Navajo in Northern Arizona and the Apache in Eastern Arizona are the only tribes now receiving federal and state money for bilingual education. The Navajo say they stand to lose about $10 million. Public schools on and off reservations would be affected, except federally funded Bureau of Indian Affairs schools, Indian educators said. Six tribes Arizona Department of Education 1998-99 records show six districts on tribal land receiving federal and state money for bilingual education, including English as a Second Language and other programs. The White River Unified School District for Apache gets $1.5 million. The other $9.9 million is divided among the Ganado, Window Rock, Tuba City, Chinle and Kayenta districts, all on the Navajo Reservation. A total of 12, 927 children are enrolled in the six districts' programs. As for other tribes, including Tohono O'odham and Pascua Yaqui in the Tucson area, state education officials say they don't know if the proposition would affect them because they did not report having bilingual education programs. Tribal officials say they want to retain the option for the future, though. Tucson and Sunnyside unified districts do not offer bilingual education for American Indians. Pueblo High Magnet School offers a Tohono O'odham elective language class. Yaqui language and culture is taught in some schools, said Leonard Basurto, TUSD bilingual education director. "When you learn your language, you learn who you are and where you come from," said Jesse Navarro, 17, who takes Pueblo's O'odham class. Krystal Juan, 15, said she wants to learn O'odham so she can communicate with her dad using their native tongue. Alicia Ortega, also 15, said she fears Proposition 203 will help kill the languages more quickly. She said students need to learn them in a school setting to ensure their revitalization. Rupert Encinas, who teaches the Pueblo students, said indigenous languages started dying when the students' forebears were first sent to boarding schools in the 1920s. He said it takes time to recapture a dying language, but that it's crucial. The backers of Proposition 203, which ends bilingual education and calls for children who do not speak English to be immersed in English instruction for one year, counter that tribes are using scare tactics. "Native American languages are already disappearing. What we find strange is that our proposition is going to be blamed for it," said Hector Ayala, co-director of English for the Children-Arizona. "Either reservations won't be impacted because they are sovereign nations, or the proposition will, in fact, impact the reservations. That will be good. "The tragedy with the Navajo is not that they are losing their language. It is a problem they can solve on their own. The main problem with Native American kids is that they are not learning English well enough to attend universities," Ayala said. "Mexican- and Native Americans have the highest dropout rates, lowest enrollments in colleges, and are the only people with bilingual education." Ron Unz, of Palo Alto, Calif., wrote an initiative that did away with bilingual education, except through special waivers, in California. He also helped Ayala's group with Prop. 203. May not hurt Unz said he does not think the measure would hurt indigenous languages because of federal law protecting Indian languages that passed nearly 10 years ago. He said California's initiative did not affect tribes there. Laura Penny, Arizona education spokeswoman, said it is not clear-cut here. "We will meet with the Attorney General's Office in the next few weeks to understand the implications. . . . It is a laudable goal to have students speaking more than one language. We certainly don't support this English-only rhetoric." Contact Carmen Duarte at 573-4195 or e-mail cduarte@azstarnet.com. --------- "RE: English Only Turns Back Clock on Race Relations" --------- Date: Mon, 9 Oct 2000 14:49:55 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="English Only" OKIT Editorial: State question on "English Only" turns back the clock on race relations By Jim Gray Whether Indian people like to admit it or not, America is largely a nation of immigrants -- different people, different cultures, different colors speaking a multitude of languages. Supporters of the so called "English Only" bill, point to examples such as the street signs in Tahlequah as a duplication of state funds. The question will be put to a vote of the people in November. Most Indian families with Indian elders can recall the boarding school era and can recount the havoc it wrought on Native tongues. The whole idea of "English only" back then was a reeducation camp for Indian children where beatings were common place in the distant schools across the country. The purpose, to quote Charles Pratt, the father of the Boarding school era, was to "kill the Indian, save the man." This meant no speaking your native language and no prayers to your God. I saw a documentary on PBS Frontline a few years ago in which a Northern Cheyenne elder was recalling the experiences of a bittersweet memory of his youth. "When I got off the train, my grandmother was there waiting for me at the station, it had been many years since I was allowed to return to the reservation and when she saw me, she hugged me tightly and told me how happy she was to see me, and how she missed me and that's when I began to cry because I couldn't understand a singe word, for I lost my ability to speak my language." he said. Last month, an initiative petition was turned into the Oklahoma Election Commission that will put a state question to the people. The question is whether to make English the "official language" of the state. It would essentially outlaw the use of state funds for the purpose of putting any state documents in any foreign language. The petition was successful and the question will be placed on the November ballot. Too many people believe that if this petition is passed, will set race relations in this state back a good thirty years. The logic behind such a petition was voiced by Oklahoma State Senator Carol Martin during an interview on Tulsa's KRMG with John Erling last month. On the air she cited the example of state money being used to put street signs in Cherokee as well as English. The implication was that Cherokees need to learn English. The shock of that statement on the radio was laughable. I had this image in my mind, that a couple dozen street signs in Tahlequah would inspire over 50,000 God fearing Oklahomans to sign a petition to outlaw such a practice. Seriously though, I think the code word behind the "English Only" movement is to "Stop Hispanic immigration into Oklahoma, legal or otherwise." Like it or not, this is reality, Hispanics are entering our state at a record pace. Most are coming here to work at jobs the rest of us refuse to do, (lawn work, construction, housekeeping, and so on). Studies show they are not coming here to live off welfare. Unfortunately, they have two strikes against them. One, they don't speak English well, (which is not against the law), and two, they are dark. There is a level of racism in the country that still exists that African-Americans, Middle-Eastern, Asians, Hispanics and, yes, Indian people know well. The issue with immigration is that there is nothing wrong with legal immigration. It was good enough for all the Italian, French, and German speaking immigrants of a hundred years ago, it should be good enough for the Mexican, Jamaican, and South and Central American Indians of today. At a recent luncheon of the American Indian Chamber of Commerce, Cherokee Chief Chad Smith stated the whole idea of making English the official language of the state was a "bit comical." Smith suggested that Choctaw comes closer than English because Oklahoma is a Choctaw word. It appeared to Smith, as it does with many Indian people, there is something inherently wrong with the whole idea of an official language. "I personally take offense to it because it chills the richness of diversity, to say that there is only one voice to be heard in the halls and business areas of the state," said Smith "When you chill our voices, you chill the music of our language, you also chill our culture, you chill our existence. That's kept us alive for three or four hundred years. That's our culture and the culture can best be personified by our language." Today, the problem in Oklahoma is not helping Indian people to speak English; it's more about respecting the diversity of the state. Over the years Indian people have had to take our culture and our determination to maintain our traditions underground. The social fabric of Indian people have had to come up with ingenuous ways in which to live in today's world without sacrificing culture and losing our identity. Let's not turn back the clock to the days where minority cultures have to go underground and worse still lose their identity in order to live in this country. If people are worried about the growth of Hispanics in Oklahoma, tell Oklahoma businesses to not hire them, but don't use code word politics to force an agenda of intolerance down everybody else's throat that only divides Oklahoma. Oklahoma Indian Times Online is c. Copyright 1999-2000 Oklahoma Indian Times, Inc. All Rights Reserved. --------- "RE: Brent Michael Davids Performs in Wisconsin" --------- Date: Wed, 4 Oct 2000 14:02:36 EDT From: BrentMD@aol.com Subj: Oct 13-14: Brent Performs in WI -=<+>=-=<+>=-=<+>=-=<+>=-=<+>=-=<+>=-=<+>=- THE CHORAL ARTS SOCIETY Presents the World Premiere "SHE IS ONE OF US" With Composer Brent Michael Davids on Quartz Crystal Flute. Lyrics by Joy Harjo. -=<+>=-=<+>=-=<+>=-=<+>=-=<+>=-=<+>=-=<+>=- FRIDAY, OCT 13 - SATURDAY, OCT 14 8:00 PM Prairie School Performing Arts Center 4050 Lighthouse Drive, Racine, WI 53402 TEL 262-260-3545 - FAX 262-260-3790 EMAIL mpaffrath@prairieschool.com -=<+>=-=<+>=-=<+>=-=<+>=-=<+>=-=<+>=-=<+>=- Since its inception 14 seasons ago by founder and director James Schatzman, The Choral Arts Society has been one of southeastern Wisconsin's finest choral organizations. Their first season was brought to a glorious close in a performance with the Milwaukee Symphony Orchestra in a celebration of Irving Berlin's centennial under renowned conductor Norman Leyden. Versatility, one of Mr. Schatzman's most respected qualities, has been a hallmark of the chorus' programming from the beginning. Bringing premieres and lesser-known works to the community is also one of the director's passions. Brent Michael Davids is a young Mohican composer whose music moves between the worlds of the Kronos Quartet (The Singing Woods), the Joffrey Ballet (Moon of the Falling Leaves), and Native American song. Mr. Davids, a member of the Mohican Nation, is an internationally recognized composer whose music features elements of Native American tribal music combined with Western compositional techniques. He often uses instruments of his own design in his compositions, including flutes made of quartz crystal. In a world premiere performance of music by Brent Michael Davids, "She Is One Of Us" features the words of Muskogee (Creek) poet Joy Harjo. Joy Harjo, who authored "A Map to the Next World: Poems," and "The Woman Who Fell From the Sky," has received many honors including The American Indian Distinguished Achievement in the Arts Award and the Josephine Miles Poetry Award. The concert also features the Choral Arts Society singing a selection from Haydn's "Creation," Bobrowitz' & Porter's "The Creation," and Rutter's "All Things Bright and Beautiful." In addition to a week of residency programs in Racine public schools, Mr. Davids will perform solo works on his Quartz Crystal Flute in the concert. For more information contact The Choral Arts Society at 262-632-3250. --------- "RE: Upcoming Events" --------- Date: Sun, 8 October 2000 15:39:14 -0 From: Gary Smith (gars@netcom.com) Subj: Upcoming Events =================================== Date: Thu, 21 Sep 2000 11:03:08 -0500 From: "John D Berry/grad/res/Okstate" Subj: OSU Fall Benefit Powwow Native American Student Association Sponsors Fall Benefit Pow Wow The Native American Student Association (NASA) of Oklahoma State University is sponsoring its annual fall benefit pow wow on Saturday, October 28, 2000 in the Center for International Trade Development Building which is located on the corner of Hall of Fame and Washington Streets. The purpose of the fall benefit pow wow is primarily to provide support for its annual spring contest pow wow and spring Native American Heritage Week and to crown the NASA Princess for 2000-2001 academic year. Pow wow principals include the head man dancer Michael Hyatt of the Osage and Quapaw Tribes; the head lady dancer Kim Waters of the Creek and Choctaw Tribes; the head gourd dancer Cody Revard of the Osage and Kaw Tribes; the master of ceremonies Rev. Thomas Roughface of the Ponca Tribe; the arena director Wes Hudson of the Otoe/Missouria and Kiowa Tribes; and head singer Kevin Dawes of the Ottawa Tribe. The Color Guard is the Ponca Post Buffalo #38 from Ponca City, OK. The program will consist of gourd dancing at 3:00 PM; a supper break at 5:00 PM; more gourd dancing at 6:00 PM; and the grand entry at 7:00 PM. Arts & crafts vendors and all drums are welcome. For further information, please contact Rachel at (405) 743-3796 or the Multicultural Development and Assessment Center at (405) 744-5481 =================================== Date: 9/21/00 2:00:11 PM Eastern Daylight Time From: kolahq@skynet.be (KOLA) Subj: 1st Annual Bernie Whitebear Awards Dinner <+>=<+>KOLA Newslist<+>=<+> [from JH. Thanks!] -- 1st ANNUAL BERNIE WHITEBEAR AWARDS DINNER -- Hosted by United Indians of All Tribes Foundation. November 9, 2000 =//= 6:00PM - 9:00 PM 'Daybreak Star Center' - Discovery Park, Seattle WA Information: United Indians of All Tribes Foundation Phone: (206) 285-4425 Fax: (206) 282-3640 Email: info@unitedindians.com =================================== British Columbia POW WOW and Festival Calendar November 11th - Litton B.C; Annual Rememberance Day Pow Wow Arts & Crafts - (604) 455-2523 =================================== October 14 & 15, 2000 Ft. Payne Depot Museum Indian Festival (THIS IS A HEALING CIRCLE FOR VETERANS) Ft.Payne, Alabama Headman: Bobby Dickerson Headlady: Ellen Rasco, Host Drum: Buffalo Heart MC: Gary Smith Color Guard: Native American Warrior Society and Honor Guard Contact: Jerry Lang 256 492 5217 =================================== Date: Fri, 29 Oct 1999 23:31:19 -0420 From: ossahatchee@mindspring.com Subj: Ossahatchee Please include us in your Pow Wow Calendar for October 2000. The Fourth Annual Ossahatchee Indian Festival & Pow-Wow will be held October 20-22, 2000 in Hamilton, Georgia. Hosted by the Hamilton Chamber of Commerce, you are invited to witness an American Indian Pow Wow. Over $12,000 In Prize Money: DRUM COMPETITION, $800 First Place. DANCE COMPETITION, $500 First Place, Proper Regalia Required. TIPI COMPETITION, $200 First Place. Primitive Skills from basket weaving to weaponry will be demonstrated. American Indian Arts, Crafts and Foods. The festival is truly a family event, educational and entertaining for young and old alike. The festival offers a School Day Program for students, K-8th grades, Friday 9am-3pm, gate opens Friday night 6pm-10pm, Saturday 10am-10pm, and Sunday 10am-5pm. Admission: Adults $6, 6-12yrs $3, 5 & Under Free. For information call (706) 628-5400 or look on the Web at www.hamiltonchamber.org Ossahatchee Committee of the Hamilton Chamber of Commerce PO Box 3, Hamilton, GA 31811 For Information call (706) 628-5400 or e-mail: ossahatchee@hamiltonchamber.org Web-site: http://www.hamiltonchamber.org/ossahatchee.htm Thank you, Tracie Moore =================================== Date: Wed, 31 May 2000 11:02:23 -0700 (PDT) From: RAVEN DAVIS Subj: pow wow just wanted to let you know things are looking real good for next year's (Anniston AL) pow wow. the dates are april 27-29, 2001. the place has changed to oxford lake park which is the same exit 185 off I-20 then you turn right at the road that runs in between shoney's restaurant and mcdonalds and you go right to the pow wow. Info: 256-820-6315. thank you ruth and mark =================================== Whispering Wind - POWWOWS ISSN: 0300-6565 American Indian:Past and Present For dates to appear in Whispering Wind Magazine, dates need to be submitted at least 3 months in advance. Last Update: 8/7//2000 These dates are published as a public service and are gathered from a variety of sources; flyers, emails, phone calls. Whispering Wind or its publisher Written Heritage, Inc., are not responsible for incorrect dates or locations. It is always a good idea to contact the sponsoring organization for verification. OCTOBER 2000 13-15 2000 Clarksville Area Powwow “Honor the Ancestors”. Outside Port Royal State Park, 50 NE of Nashville, TN (exit 11, 1-24 west). Info: (931) 326-5837 or nccircle@webmail.bellsouth.net 14-15 Kauai Powwow 2000. Kapaa Beach Park, Kapaa, HI. Info: (808) 335-8588. 14-15 Annual Native American Warrior Society Veteans Powwow. Honoring All Veteans. Railroad Museum Park, Fort Payne, AL. Info: Jerry Lang (256) 492-5217. 14-15 American Indian Gathering - Year of the Children. College Dome, Community College of Beaver Cty, Monaca, PA. Info: (724) 774-9098. 14-15 Pembroke Powwow. Behind the Town Hall, Pembroke, NH. Info: (603) 264-3416 or email: pempowwow@aol.com 20-22 2nd Annual Traditional Powwow Honoring Our Yourth of the Peter Skene Odgen Community School, 100 Mile House, British Columbia, Canada. Info: John Archie at:1-250-395-2461 ext.213 or email brave_26@yahoo.com 20-22 2nd Annual Traditional Powwow, Peter Skene Ogden’s Gathering Our Dancers. 100 Mile House, British Columbia, Canada. Info: www.genocities.com/brave_26/pow-wow.html or phone (250) 395-2461 ext 213. 20-22 4th Annual Ossahatchee Indian Festival & Powwow. $12,00 in prize money. Hamilton, GA. For information call (706) 663-2313 or look on the Web at www.hamiltonchamber.org/ossahatchee.htm or email: ossahatchee@hamiltonchamber.org. 20-22 Powwow at Big Bone Lick State Park, Union, KY 21 Texas Lumbee Powwow. Hearne East Side Park, Hearne, TX. Info: Alleen Perkins (979) 828-4977. 21-22 Our Children - Our Future Powwow. Muskegon Mall, Muskegon, MI. Info: (231) 727-8337 or (231) 788-5480. 21-22 3rd Annual Octoraro Native American Fall Festival. Camp John Ware, Southern Lancaster County, PA. Info: Harry (717) 284-3427. 21-22 Maui Powwow. Maui, Hawaii. Info: Loretta (808) 873-0231 27-28 Southeastern Native American Festival. Jackson Heritage Center, Scottsboro, AL. Info: Judi (256) 259-2122. 27-29 SouthEastern Indian Intertribal Powwow. Chehaw Park, Albany, GA. Contact: Jerry Laney 912-787-5180 evenings or 912-869-0462 days or nativeway@mindspring.com 29-30 Mowa Choctaw Culture Festival & Powwow. Calver, Al. Info: (334) 944-2789 NOVEMBER 2000 3-5 Powwow. E.P. Tom Sawyer State Park, Louisville, KY. Info (502) 961-5567. 3-5 2nd Annual Black river Powwow 2000. Cassidy Park, Bogalusa, LA. Info: Rico: (504) 730-5891 http://www.geocities.com/blackrivercircleofnations/ 3-5 14th Annual Orlando Powwow. Central Florida Fair Grounds, Orlando, FL Info: (407) 862-9676. 3-5 2nd Annual Black River Circle of Nations Powwow. Cassidy Park, Bogalusa, LA. Info: (504) 878-2051. 3-5 Eglin Air Force Base's 13th Annual Thunderbird Intertribal Pow Wow, Niceville, Fl. Info: Glenn Farmer (850) 678-7714 3 9th Annual Indian Heritage Festival. Tony Burger Center, Austin, TX. Info: (512) 414-2202 3 13th Annual University of St Thomas Powwow. Univ of St Thomas Fieldhouse, St Paul, MN. Info: www.ties.k12.mn.us/~raygor/powwow/pwinfo.html 4 White Bear Hethushka. Downers Grove, IL. 4 Mason School Powoww. Mason Middle School, Tacoma, WA. Info: (253) 596-1139. 4 9th Annual Austin Powwow. American Indian Heritage Festival. Toney Burger Activity Center, Austin, TX. Info: (512) 338-9860 or email: v_bland@yahoo.com 4-5 Indian Days Celebration. Santa Rosa County Creek Indian Tribe Annual Celebration. Floridatown Park, Pace, FL. Info: (850) 994-4882. 9-11 Owyhee Veterans Powwow. Tribal Gym, Owyhee, NV. Info: (775) 757-2085. 10-12 First Annual Houston Inner City Powwow. Sesquicentennial Park, Houston, TX. info: (936) 441-4572 or (281) 452-3614 10-12 4th annual Educational Pow Wow, American Indian Association of Millington, Millington, Tenn. Info: (901-876-3900 10-12 47th Annual Chicago Am Indian Center Powwow. UIC Pavillion, Chicago, IL. Info: (773) 275-5871. 10-12 Choctaw Veterans Powwow. pearl River Community on the Choctaw Reservation, Philadelphia, MS 10-12 3rd Annual Harley Paiute's Presents the 2000 year Festival of Native American Arts. 1269 CR 309 in Georgetown, Florida. (Near Crescent City, Florida) Info: (904) 467-7050 or (904) 328-9988 10-12 35th Yakama Nation Veterans Day Powwow. Pavillion, White Swan, WA. Info: (509) 865-5121. 11-12 Veterans Day Powwow. Clearfiled Middle School, Clearfield, PA. Info: Paul Snyder (814) 834-6452 11-12 Choctaw Powwow. Philadelphia, MS. 11 8th Annual Veteans Day Powwow. Kidd Springs Recreation Center, Dallas, TX. Info: (214)333-3908. 11-12 Texas Championship Powwow. Traders Village, Houston, TX. Info: (281) 890-5500 18 Native American Heritage Day. Concord Armory, Concord, MA. Info: (617) 884-4227. 17-19 Native Way Indian Festival & Powwow. Georgia National Fairgrounds, Perry, Georgia Contact: Jerry Laney 912-787-5180 evenings 912-869-0462 days nativeway@mindspring.com 19 Powwow, A Modern Day Celebration presented by Plazuemines Historic Assn. Hwy 23 south of Buras, LA. Powwow is at Fort Jackson. Info: (504) 368-7908 or (504) 391-0173. 24-25 3rd Annual Native American Health Coalition Powwow. Bartle Hall, Kansas City, MO. Info: (816) 333-7500. 24-26 34th Annual LIHA Powwow. Hidden Oaks Camground, Robet, LA. Info: (504) 464-6893. DECEMBER 2000 2 Mason School Powwow. Mason Middle School. Tacoma, WA. Info: (253)-596-1139. 2 The Forgotten People Powwow. FREE Arts & Crafts booth spaces. University of North Texas (no city provided). Info: Vicki (940) 369-7746 or vgraham@dsa.admin.unt.edu 2 4th Annual Santa Rosa Powwow. Santa Rosa Veterans Bldg., Santa Rosa, CA. Info: (707) 869-8233. 2 26th Annual Powwow of Champions. Fairgrounds, Tulsa, OK. Info: (918) 836-1523. 29-Jan 1 Toppenish Creek New Years Powwow. Long House, White Swan, WA. Info: (509) 865-5121 ext 304. 29-31 Indian America Powwow. Rillito Raceway Park, Tucson, AZ. Info: (520) 622-4900. 29-Jan 1 White Swain New Years Powwow. Long House, White Swan, WA. Info: (509) 865-5121 ext 304 30 14th Annual Lakota Powwow. Elgin, IL. Info: (847) 882-1644 JANUARY 2001 20 7th Annual Greenville High School Benefit Powwow. High School Gym, Greenville, TX Info: (903) 457-2589. 27 Texas Indian Hobbyist Assn Annual Winter Powwow. Wurstfest Hall, New Braunfels, TX. Info (830) 665-9309. FEBRUARY 2001 9-10 Texas A&M University Powwow. College Station, TX Info: (979) 845-7052. 17-18 United San Antonio Powoww. San Antonio, TX. Info: (210) 736-3702. 17-18 Traditional Mid-Winter Powwow sponsored by the Ohio Native Ancestral Assn. (ONAA). United Auto Workers Hall, Lima, OH. Info: (937) 663-4345; email: chief@ctcn.net. 24 9th Annual Mid-Winter Festival. Gettysburg College Ballroom, Gettysburg, PA. Info: (717) 677-8026 23,24,25 The 5 th Annual Vero Beach Powwow. Indian River County Fairgrounds, Kings Hwy.(58th. Ave), Vero Beach, FL Contact: Dona Chesser-(Powwow Coordinator) (561)567-1579 after 10:a.m . or Rich @ (561)778-8128 for additional info.Primitive camping and RV hookups available. MARCH 2001 24 Texas Indian Hobbyist Assn Annual Spring Powwow. Robinson Park, Llano, TX. Info: (830) 665-9309. 24-25 9th Annual West Texas Native American Assn Powwow. Fair Park Coliseum, Mackenzie Park, Lubbock, TX. Info: (806) 792-0757. APRIL 2001 21-22 6th Annual California Choctaw Gathering - a celebration of Choctaw Traditions - in Bakersfield, CA - open to all Choctaw people. Please visit our web page www.oklachahta.org or email oklachahta@igalaxy.net MAY 2001 4-6 Annual Craven County Intertribal Powwow, Craven County Fairgrounds, U.S. Hwy. 70 East, New Bern, NC. Contact: Deborah Wayne, 252-244-4222 or E-mail at double_d@coastalnet.com. For complete powwow information go to : http://ncnativenews.tripod.com/powwow/. 11-12 21st Annual Mother’s Day Powwow. Camp Linwood Hayne on Mike Padgett Parkway (Hwy 56), Augusta, GA. Info: (706) 771-1221 or email: krazywilly@mindspring.com 12 & 13 6th Traditional Annual Sobriety Pow Wow presented by Native Nations Inc/Native American Promotions Inc. A Celebration of Elders and Children, Cermak Pool Woods, 7700 W. Ogden Ave. Lyons, Illinois. For more info call: (630)695-1292 or (773)261-7501 Email: nativenationsinc@yahoo.com Website: www.geocities.com/nativenationsinc/index.html JUNE 2001 1-3 Albuquerque Indian Market 2001. New Mexico Fairgrounds, Albuquerque, NM Info: (505) 836-2960 2-3 Grand Village of the Kickapoo Powwow. Emmett Farm, LeRoy, IL> Info: (309) 962-2700 or email: ccranch@davesworld.net 15-16 23rd Annual American Indian Cultural Assn of North Carolina Powwow. Van Hoy Family campground, Union Grove, NC. Info: Ed DeTorres, PO Box 168, Newton, NC (704) 464-5579. email: exdt@webtv.net National Powwow / July 2002 www.nationalpowwow.com E-mail your powwow date information to whiswind@i-55.com Whispering Wind Magazine Crafts, Material Culture, History & Powwows =================================== OKIT pow-wow events Please note: Pow-wows have the possibility of changing. Please call to confirm. No alcoholic beverages of any kind allowed at Pow-wows. Is your pow-wow not listed here? Call the us right away 918-438-6548 to get in the next issue! You can also fax us at 918-438-6545. You can also email us at editor@okit.com To get more than just the who, what, where and when listed call our advertising department today at 1-918-438-6548. Affordable rate to fit just about any budget. October 13-15 Heart of America Indian Center Pow-wow Where: Rutlader Outpost, Louisburg, KS 20 minutes south of I-435 on 69 Highway. Contact: Paul Hudson at 913-722-0562 or Flo Noeara 816-231-2242. Other: Contest Dancing & Tiny Tot Exhibition. Arts & Crafts and Food Booth Space available. 14 Annual Delaware War Mothers Contest Pow-wow, in Washington County Fairgrounds in Dewey, OK. Call Rosetta Coffey in Dewey. 14-15 Kapaa Beach Park, Kapaa. Contact Mel Atcitty or Pamela Bennet 808-355-8588 or Kauaipowwow.org 14-15 October Full Moom PowWow, A benefit dedicated to the prevention of child abuse. Will be held at the Monroe county Fairgrounds in Bloomington Indiana. Traders must register in advance to reserve space. Contact Diana Davis or Dan Mckee 812-988-7024. 14-17 Schemitzun Millennium 2000 500 Tribes 1 Pow Wow Annual Feast of Green Corn and Dance. Singer and Dancer registration begins Thursday, Must be in person NO CALL INS no exceptions. For more info call 800-224-CORN. 15-17 Eastern Shawnee Pow-wow, 127 Eastern Shawnee Tribal Complex, Seneca, MO. Contest, Stomp dancing, and more! 918-666- 15-17 St Francis River Pow-wow at Mineral Area College in Park Hills, MO. Contact Deborah Couch 573-358-7633. 15-17 Indian Summer Pow-wow. -;When only the West will do; Juried Art Show, competition Pow-wow, Cultural demonstrations children's events, food and more. Bartlesville Community Center, Bartlesville, Oklahoma. 918-337-2787. 16 Benefit Gourd Dance sponsored by The Good Medicine Society. At the Tecumseh Square Building, Tecumseh, OK. Dance to start at 2:00 pm until 11:00 pm. Arts and craft spaces available on a limited basis with a fee of $25. Proceeds to benefit the 9th annual New Years Eve Sobriety Pow-wow, Dec. 31, 2000 at the Kitchens Of America Building, Oklahoma State Fairgrounds. For information, please contact Good Medicine at 405-943-7935, after 6:00 pm contact 405-525-8990 or 405-751-7132. Email us at good_medicine@hotmail.com. 16-17 8th Annual Fourwinds Intertribal Pow-wow in Kileen, TX. Plenty of arts and crafts, contest dancing. At Killen Special Events Center in Killeen Tx. $15,000 dollars in Contest Money. Admission is $1, children under 6 are free. For more information, contact Paula at 254-699-3167 or www.fourwindstxs.org. 16-17 17th Annual California Indian Days Celebration (9am to 9pm) at Balboa Park in San Diego, CA, at the corner of Park Blvd and Presidents Way. For further information call 619-281-5964. 16-17 Annual Fall Contests Pow-wow of Kileen, TX. Plenty of arts and crafts, contest dancing.254-699-3167. 20-22 19th Annual Fall Festival and Pow Wow 2000 Rising Eagle. At Four Corners Water/park recreation Nashville, TN. For more info call 615-726-0806. 21-22 4th Annual Maui Powwow at Eddie Tam Park, Makawao. Contact Loretta Burkitt 808-873-0231. 22-24 Annual Medicine Lodge Pow-wow, in Medicine Lodge, KS. Robert Hyatt is coordinator and you can call him in Winefield, KS for more information. 22-24 Council Tree Pow-wow, and cultural festival in Delta Colorado. $23,000 in Prize money. Call 1-800-874-1741. 22-24 10th Annual Pow Wow Thunder and Lightning $10,000 in Drum prize money. First four drums to register will receive $200. For more info call 800-252-4499 x 3613. 23 Ms. Indian Oklahoma 2000 Honor Dance at the Anadarko Gym (Old Gym) in Anadarko. For Julia (A KEE MAH} Noel Miss Indian Oklahoma in Anadarko, OK. Call 405-247-3831. 27-29 SouthEastern Indian Intertribal Pow wow at the Parks at Chehaw in Albany GA. Contact Jerry Laney at 229-787-5180 or www.NativeWayProductions.com 28 Oklahoma State University Fall Benefit Pow-wow Stillwater, OK at the Center for International Trade Development. For further information, call the Multicultural Development and Assessment Center at (405) 744-5481. 29-30 Standing Bear Memorial Pow-wow. Hosted this year by the Ponca Tribe, located at StandingBear Park, at the intersections of Highway 60 and old 177. Ponca City, Oklahoma, call 1-580-762-1514. 30 2nd Annual Pow Wow at Carl Albert State College in the Mick Thompson Gymnasium, Poteau, OK. Venders Welcome (no set up fee). For more info call Mike Logan 918-647-1367. 30th-Oct 1 6th Annual Waimea Pow wow in Waimea Ball Park, Hawaii (Big Island) Contact Buttons Lovell 808-885-5569 November 3-4 "An Indian Odyssey"; 2001 Miss and Junior Miss Indian Oklahoma Pageant at Adam’s Mark Hotel 100 East 2nd in Downtown Tulsa at 7 pm Nightly. Booth Space Available $30. For more info call Alice Whitecloud at 694-7777. 4 7th Annual Pow-wow Field Kindley Memorial Native American Club at the FKHS gymnasium, 1110 W. 8th in Coffeyville, KS. Our pow-wow's purpose is to honor our 8th & 12th grade graduates at a Giveaway Ceremony. 4 All Gourd Dance of the Osage Gourd Dancers at Indian Camp in Pawhuska, OK. 4 Autumn Moon Artfest and 4th Annual Run at OKC Indian Clinic 4913 W. Reno. Run starts at 8 am. Artfest hours are 10:30 am to 4 pm. This is a fundraiser to provide food baskets to needy families during the holidays. Artfest admission is: one canned good. Booths available. Darla at 405-948-4900 x282. 4 9th Annual Austin Independent School Districts Austin Pow wow. For more information call 512-338-9860. 5 Contest Pow-wow and Celebration for the Newly Crowned 2001-02 Miss and Junior Miss Indian Oklahoma at the Adam’s Mark Hotel in Tulsa. Gourd dancing will begin at 1 pm. Grand entry at 6 pm. For more info 645-0114 or 694-7777. 8-13 Indian Hand Games – Crow Tribe Visits Carnegie, OK. Call Martha Perez 580-654-2300. 10-11 Veteran's Pow-wow 7th Annual Daniel Dru Native American Traditional Organization (NATO) at the Miami Civic Center Miami, OK. For more info: Glenna Dru 918-542-7206 or Lee Stark 918-674-2487. Everyone Invited to Dance and Have Fun! 11 Carnegie Victory Club Celebration in Carnegie at Kiowa Tribal Grounds. Call 580-654-2052. 11-12 National Veterans Pow-wow in Shreveport, LA. 17-19 Annual Pow-wow sponsored by The American Indian Center of South Carolina in the Jamil Shrine Temple off the I-26 St. Andrews Road West exit. Hours are Fri. 4pm - 9pm (Grand Entry at 6), Sat. 10am - 9pm (Grand Entry at 1&6) and Sunday from 1pm - 6pm (Grand Entry at 1). MC: Scott Richards, Host Drum: Running Elk, Lakota Nation, Iron Mountain Dancers (Iroquois Smoke, Fish, War dances, Catawba Eagle Dance). Mississippi Band of Choctaw Traditional Dancers, Hoop Dancer: Katrina Big Mountain. Princess: Theresa Mendoza. 18 Vendors (Native only, FIACL enforced), @$100.00 per 10x20 by Sept 5th -- after Sept 5th, $150.00. Dancer's lottery for cash and prizes. FMI: 803.790.8214 or email 4relations@angelfire.com. 24-25 3rd Annual Prairie Winds First Nations Pow-wow at the Historic Bartle Hall in Kansas City, Mo. $30,000 in Prize Money. For more information contact Shirley Hoskins 816-333-7500 or fax at 816-333-7880, or call Beverly Fabela at 816-936-4869. Oklahoma Indian Times Online is c. Copyright 1999-2000 Oklahoma Indian Times, Inc. All Rights Reserved. =================================== Date: Tue, 15 Aug 2000 12:40:17 CDT From: "D. Mitchell" Subj: Fall Pow Wows & Festivals OCTOBER NATIVE AMERICAN EVENTS Oct. 4-7: Moundville Native American Festival, at Moundville Archaeological Park, Hwy. 69, Moundville, AL. Hours: Wednesday thru Friday, 9am -4pm; Saturday, 9am - 5pm. Info: Kirk Lueg, Box 870340, Moundville, AL 35487-0340 (205) 348-2136. Oct. 6-7: 36th Annual Boaz Harvest Festival & 3rd Annual Pow Wow, on the corner lot between Billy Blvd. & Hwy. 205, in front of 1st Baptist Church in Boaz, AL. Free admission. GE at 9am each day, bonfire at 7pm Saturday. HM: Running Horse Spirit; HL: Sherry Crabtree; MC: Alton McAllister; AD: Gary Redwolf; ST: MoonShadow; HD: TBA. Special guests: recording artist Dave "White Wolf" Trezak; championship bow maker Jimmy Taylor. Demonstrations of flint knapping & coil pottery making, Indian arts & crafts, flute music, fry bread, etc. Info: Morrisons (256) 593-7336, McAllisters (256) 881-8020, or Williamsons (256) 582-0014. Oct. 7: 3rd Annual Homewood Indian Festival, at Homewood Park, corner of Oxmoor Road & Central Avenue, Homewood, AL. Hours: 10am - 6pm. Free admission. In case of rain, the event will be held inside the Recreation Center at the park. All intertribal dancers invited. HD: Caney Creek Singers; HM: Lee Lawrence; HL: Raven Woods; ST: Two Dogs; MC: Jim Standing Fox. Info: (205) 870-1095 fram 10am - 7pm, M-F. Oct. 15-16: Festival of the Singing Rivers, McFarland Park, Florence, AL. This festival celebrates & teaches the culture & history of Native Americans through arts & crafts, story telling & hands-on demonstrations. Free admission. Hours: Saturday, 10am - 5pm; Sunday, noon - 5pm. Info: Florence/Lauderdale Tourism, One Hightower Place, Florence, AL 35650 (256) 740-4141. Oct. 14-15: 8th Annual Native American Warrior Society Pow Wow & Festival, at Union Park in Fort Payne, AL. This event is open to all Veterans. Free admission. Hours: 9am - 5pm. MC: Gary Smith Info: Ft. Payne Depot Museum, PO Box 681420, Ft. Payne, AL 35968 (256) 845-5714. Oct. 21: Indian Heritage Festival, at the Burritt Museum & Park, 3101 Burritt Dr., Huntsville, AL. This is not a pow wow, but a demonstration of Native American traditions & lifeways, including hands-on demonstrations & Kids Korner activities. Hours: 10am - 4pm. Info: jeff Hughes (256) 536-2882. Oct. 21-22: Living History Weekend, at Fort Toulouse, Wetumpka, AL. See Sept. 16-17 listing for details. Info: Ned Jenkins (334) 567-3002. Oct. 27-28: Southeastern Native American Festival, at the Scottsboro-Jackson Heritage Center, downtown Scottsboro, AL. Hours: Friday, 8:30am - 4pm, is reserved for school groups; Saturday, 9am - 4pm, is open to the general public. Activities include living history demonstrations of techniques in making tools, traps, shelters, clothing, medicine, cooking, tanning, flint knapping, weoponry, and primitive fire making. Info: Judi Weaver (256) 259-2122. --------- "RE: Native America Calling" --------- Date: Mon, 09 Oct 2000 10:38:10 -0500 From: Eric Martin Subj: Columbus Day + Shenandoah + NAC Topics + more... 1) NAC Topics for Oct 9-13 2) Balancing Life, Dancing in Time 3) New Letters talks with Leslie Marmon Silko 4) Earthsongs featuring Joanne Shenandoah 5) Wellness Edition Topics for Oct 20 and 27 *************************** 1) NAC Topics for Oct 2-6 *************************** Listen LIVE in RealAudio every M-F 1-2pm EDT at http://nativecalling.org/ just click on "Listen LIVE Online" or "Also available for WebTV users" MON - 10/9: Columbus Day: No other national holiday draws such heated debate as Columbus Day. Mainstream America celebrates the holiday to honor the opening of the New World and the colonization of the Western Hemisphere. But Native peoples of the Americas see Columbus Day as a remembrance of genocide. Should we forsake the Columbus Day holiday and create a Native American Remembrance Day? Guests include Russell Means and Glen Morris of the American Indian Movement. TUE - 10/10:Reclaiming Sacred Mountains: Tribes across the United States are fighting to reclaim Sacred Mountains. The Northern Wintu of California are battling for Mount Shasta, Arizona tribes are protecting Mount Graham and the Pueblos of New Mexico have laid claim to the Sandias. For these tribes protecting the mountains is important to them both spiritually and biologically. What's at stake if tribes aren't able to stop the desecration of these ancient mountains? Guests include Pancho Bigby of the Ft. Belknap Natural Resources Department and Frank Chavez of the Sandia Pueblo. WED - 10/11:Mass Extinctions: Researchers are warning that we are in an era of mass extinctions due to global warming. New data suggests we are loosing entire species of amphibians and plants. Add to this the loss of wildlife from pollution, over harvesting and development and the picture grows much worse. How can we stop the loss of entire species of wildlife? THU - 10/12:Violence in the Home: October is Domestic Violence Awareness Month. It's a social disease that affects every cultural sect of American Society, including Native America. How has domestic violence threatened our cultural future? What can be done to stop violence in the home? Guests include domestic violence counselors Karen Artichoker and Wayne Weston. FRI - 10/13: Colonization and Its Impact on Wellness: Native people not only face the same obstacles as other minorities when it comes to maintaining wellness, but many of our health concerns can be directly attributed to the destruction of our indigenous cultures and traditions and the racism that accompanies polices of assimilation and extermination. Mental health issues - depression, alcoholism, drug abuse, suicide, and intergenerational stress, among them - affect every aspect of our health from our daily quality of life to the behaviors that determine how long we live. Join us to talk about the impact of colonization on our health, and to talk about healing from generations of violence and trauma. Guests include Kevin Gover, the Assistant Secretary - Bureau of Indian Affairs. ********************************** 2) Balancing Life, Dancing in Time ********************************** Native spiritual traditions still survive. This award-winning program examines the experience and motivation of individuals who have committed themselves to traditional religious practices that demand much of them. Listen in RealAudio (All Times ET) to listen just go to http://airos.org/audio.html and click on the AIROS radio or "AIROS Programming Online" Wednesdays 7pm Thursdays 1am, 7am Fridays 10am, 4pm, 10pm Saturdays 4am, 2pm Sundays 3am, 2pm Mondays 3am ********************************************** 3) New Letters talks with Leslie Marmon Silko ********************************************** A MacArthur grant awardee, Silko reads from "The Almanac of the Dead" and talks about a return to tribal values in the Americas. Originally recorded in 1991. Listen in RealAudio (All Times ET) to listen just go to http://airos.org/audio.html and click on the AIROS radio or "AIROS Programming Online" "New Letters on the Air" runs the following times Wednesdays 7:30pm Thursdays 1:30am, 7:30am Fridays 10:30am, 4:30pm, 10:30pm Saturdays 4:30am, 2:30pm Sundays 3:30am, 2:30pm Mondays 3:30am ****************************************** 4) Earthsongs featuring Joanne Shenandoah ****************************************** This week, host Gregg McVicar visits with one of the most important talents on the Native scene, Joanne Shenandoah. She has an impressive list of albums to her credit and was voted the 1998 Native American Female Artist of the Year by the NAMMYs, (The Native American Music Awards). She's known for her collaborations with Robbie Robertson, Neil Young and Willie Nelson. For more information go to www.earthsongs.net Listen online (All times ET) at either earthsongs.net or airos.org Thursday: 10am, 4pm, 10pm Friday: 4am Saturday: 4pm Sunday: 5am, 4pm Monday: 5am or Listen to Earthsongs on KNBA.ORG with Windows Media Thursdays: 8pm-9pm AK Time Saturdays: Noon-1pm AK Time or Listen to Earthsongs on KPFA.ORG in RealAudio Thursdays: 7pm-8pm PT or Listen to Earthsongs in QuickTime or RealMediaon WOJB.ORG Saturdays: noon-1pm MT ******************************************** 5) Wellness Edition Topics for Oct 20 and 27 ******************************************** Listen LIVE in RealAudio every Friday 1-2pm ET at http://nativecalling.org/ just click on "Listen LIVE Online" or "Also available for WebTV users" FRI - 10/20: Alaska Federation of Natives: Our Health in the 21st Century: The Alaska Federation of Natives (AFN) annual convention brings more than 4,000 Natives together every year to discuss common issues and gather strength and support from each other. Some issues, like the right to pursue a traditional subsistence lifestyle, return every year. What kind of effect do the political issues at AFN have on the health and well being of Native people? Is returning to a traditional subsistence diet and a subsistence lifestyle the answer to reducing our risks for increasingly pervasive health problems? This year's AFN theme is "Our Place in the 21st Century." Join us to talk about our health in the 21st century. FRI - 10/27: Leading by Example - The 2000 Red Ribbon Celebration: The 2000 Red Ribbon Celebration's theme is "Leading by Example." Red Ribbon Week was started in 1986 as a way to combat the destruction caused by drugs, alcohol, and tobacco. Our Native communities recognize this celebration as a way to encourage a return to traditional alcohol-free practices; but how can we unite, nationally, to raise awareness about the deaths and injuries caused by abuse of alcohol and drugs? Red Ribbon Week is usually aimed at youth, but how can everyone abide by this year's theme? How can you "lead by example" when it comes to drinking, smoking, and using drugs? --------------------------------------- Eric Martin NAPT Web Communications Specialist emartin2@unl.edu 402.472.3287 The Return of Navajo Boy...Coming to PBS on November 13th 2000...contact your local PBS station to find out broadcast times http://www.pbs.org/stationfinder/ or watch clips of the program at http://www.nativetelecom.org To subscribe to AIROS' electronic program guide e-mail airos@unl.edu with the subject heading subscribe. ------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//- Notice of Copyright Clearance by Contributors: The following have granted permission for their original articles to be reposted in order to help mend the Sacred Hoop: Rayann, Gary Smith, Deborah Frazier, Svhyeyi Aga Koga, Mike Wicks, John D Berry, Chris Milda, Kola Headquarters, Martha Ture, Eric Martin, Dodie via Ishgooda, Nokwisa, Brent Michael Davids, Janet Smith, Barbara Landis, Debbie Sanders, Johnnie Rustywire, S S Firehair --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//-