From gars@speakeasy.org Tue Apr 24 02:13:33 2001 Date: 30 Jan 2001 23:55:13 -0000 From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews09.005 _ __ _____ __ _ __ ___ ____ _ __ ___ O ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) O o O / / / / / / /--/ / / / ___ / / / / ___ O o O (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' O o o o o O ____ _ , ___ _ , ___ VOLUME 09, ISSUE 005 O o O / ' ) / / ) ' ) / / ' February 3, 2001 O o O / /-< / /--/ /-- Mvskogee windy moon O __/_ / ) (___/ / ( (___, Northern Arapaho frost sparkling in sun 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 RezLife, LPDC, PowwowTrail & ndn-aim mail lists; UUCP email; http://64.4.14.250/cgi-bin/linkrd?_lang=EN&lah=c3ac1686cbbb0ec62798a108d http://www.frontpagemag.com/columnists/yeagley/2001/dy01-26-01p.htm 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 "These white people think this country belongs to them - they don't realize that they are only in charge right now because there's more of them than there are of us. The whole country changed with only a handful of raggedly-ass pilgrims that came over here in the 1500s. And it can take a handful of raggedy-ass Indians to do the same, and I intend to be one of those raggedy-ass Indians." __ Anna Mae Pictou, Mi'kmaq +- -- -- -- -- -- -- -- -- -- -- -+ | 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! It is time to answer some questions again. - There are several languages represented in the banner because People of those nations have honored this newsletter by asking its name be represented in their tribe's language. I have long said I would rather have a full page of banner in the languages of the First Nations than one pristine line in the language of the invaders. Send the equivalent of "news of the People" in your Nation's language with the actual translation and I will be grateful for the opportunity to include it. I can be emailed at gars@speakeasy.org or gars@nanews.org The languages currently represented are as follows: Wotanging Ikche.................Lakota - Common News Kanoheda Aniyvwiya..............Cherokee - Journal of the People Otapi'sin Atsinikiisinaakssin...Blackfoot - News for All the People Es'te Opunvk'vmucvse............Creek - People's New News Aunchemokauhettittea............Naragansett - Let Us Share News ni-mah-mi-kwa-zoo-min...........Ojibwe - We Are Talking About Ourselves Ha-Sah-Sliltha..................Ditidaht Nation - News of the People Un Chota........................Susquehannic Seneca - the People Speak Ximopanolti tehuatzin, inin Mexika tlahtolli.......Nahuatl - For You We Offer These Words It-hah-pe-hah Ah-num pah-le.....Chickasaw - Together We Are Talking Native American News............Occupation Forces - I have been asked why there is so much news about Native prisoners. Our traditional justice was often harsh, but we did not take satisfaction by warehousing men's souls. As long as even one of our brothers or sisters is in the iron house we are all imprisoned. If that isn't clear then no amount of explanation will make you understand. If you understand no explanation is necessary. - I have been approached about whose posts I include and who assists in distribution. This humble newsletter was given to me to do. I welcome all contributions that are of interest to the First People. I do not include all contributions. Many articles, though worthy, are left out simply because there is not space. I have even wept for some I could not include. 99.9% of what you read in this newsletter has been created by someone else. I credit each of them. Their header is included in each article. Many others help by redistributing. I do not sit in judgement of those who contribute or those who make it possible for others to read each issue. If you have a quarrel with either a distributor or author that is your quarrel, not mine. Settle it with the one you have the problem with. I will not become party to your war. If you are Native go to an elder to help you. That's the traditional way. If you don't have an elder, perhaps you need to get more in touch with your People and your traditions. - I have been asked why I include so many articles about language. Our tongues define us. Something said in one language can often only be approximated in another, losing much of their meaning in the process. One of the first things the invaders did was strip us of our ways and strip our languages from our children. They knew without our ways and languages we were People in name only. Many of our languages are perilously close to disappearing. When they do much of what says you are Cherokee or Kiowa or Lakota or Passamaquoddy or....cannot be said as your ancestors said it. At that time the core of who you are has begun its last days. -- - - - REMEMBER our brother who was beat to death, then urinated on. DO NOT let another day pass without voicing your anger and protest! Investigators said the men allegedly took a sewing kit, a pair of scissors and 57 cents from the victim's pockets. Contact the St. Paul, MN courthouse and let the prosecuting attorney know Indian Country is watching. Insure a maximum sentence is imposed! .. .. .. .. Date: Thu, 11 Jan 2001 20:00:18 EST From: Rayann6@aol.com Subj: re:Stevie Thompson Today, 1-11-2001 Judge Paulette Flynn sentenced Jacob Thompson to 153 months in prison for the unintentional murder of Stevie Thompson. This means prison time of 102 months and parole time of 51 months if defendant earns all of his good time. Custody credit for time already served of 176 days. Sentencing guidelines are 144 months to 155 months. When the judge ask if Jacob Thompson wanted to say anything to the family of Stevie Thompson, Jacob said "it is unfortunate that this happened" He had the attitude that it was Stevie's fault that he beat him so bad that he ended up dying. The prosecutor, Jan Barker didn't even show up for the sentencing. She sent a law student to handle the sentencing for her. The law student, Maureen Cato-Perry did a good job in spite of not even having the case file with her in the courtroom. She ask the judge to sentence Jacob Thompson to more prison time than the guide lines called for. She also ask for restitution be made to Stevie's family for funeral and travel expenses. Twelve years in prison is not enough for what this animal did to Stevie. The courts still haven't decided what to charge Joseph Steinhauser with for his part in the killing of Stevie. 176 days after Stevie died his family is still waiting for justice. http://hometown.aol.com/rayann6/StevieThompson.html 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 ---------- - More Indian Trust Documents Missing - Sandia Boundary at Crest - Tribes in Middle of - Black Market Sells Tribal Bones Property-Rights Battle - Warriors and Weapons - Leader meets with - Native American Teen Child Prostitution Committee Birth Rate on the Rise - Kamiah and Kooskia make an - Indian Gambling-tax Case Effort to Look Forward - Statement by Leonard Peltier - Mi'kmaq: Ottawa Finally - Native Prisoner Recognizing their Rights - History: Carlisle Indian School - Benjamin Delivers Tough Message - Rustywire: Nahgebah to Mille Lacs - Poem: We Can't Breathe - Tribal Marriage - Verse: Hawaiian Book of Days Fraying at the Seams - Report addresses - Northwest Tribes American Indian Education React to Salmon Plan - Upcoming Events --------- "RE: More Indian Trust Documents Missing" --------- Date: Wed, 17 Jan 2001 08:22:49 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="WHAT TRUST FUND" More Indian trust documents missing Denver Post Washington Bureau Jan. 17, 2001 - WASHINGTON - More Indian trust records have been discovered to be missing, according to a special court official charged with investigating the previous disappearance of other government records in a massive lawsuit against the Interior Department. Some 160 boxes of materials believed related to trust accounts recently were destroyed at the Bureau of Indian Affairs' Northern Cheyenne office in Montana, according to a letter from special court master Alan L. Balaran. His letter was posted Tuesday on a website maintained by a group of American Indians who have challenged the government's handling of the trust accounts. Stephanie Hanna, an Interior Department spokeswoman, confirmed the destruction, but said officials were attempting to determine whether they related to the lawsuit over the department's handling of the trust accounts. She said the matter was under investigation. The Indian plaintiffs have won a court judgment faulting the government's handling of the accounts, but the issue is on appeal. At stake is the government's handling of thousands of trust accounts it has managed for decades for Indians. Copyright c. 2001 The Denver Post. All rights reserved. --------- "RE: Tribes in Middle of Property-Rights Battle" --------- Date: Fri, 12 Jan 2001 08:22:00 EST From: ErthAvengr@aol.com Subj: Tribes in Middle of Property-Rights Battle http://www.indianz.com Tribes in middle of property-rights battle JANUARY 12, 2001 As President-elect George W. Bush on Thursday defended two of his most controversial Cabinet designees, opponents to Attorney General nominee John Ashcroft and Secretary of Interior nominee Gale Norton today plan to step up their attacks in preparation of next week's confirmation hearings. Environmental groups are expected to use Norton's defense of property- rights and ties to property-rights groups as evidence of her anti- environment views. Norton once worked for the Mountain States Legal Foundation (MSLF) and serves in advisory positions for Defenders of Property Rights and Washington Legal Foundation -- groups who frequently battle the federal government over environmental laws and regulations. According to Suzan Shown Harjo, at least one of these groups has an anti-Indian agenda. In a column in Indian Country Today this week, Harjo said Mountain States is "[d]evoted to the abolition of Indian treaties and sovereign tribal rights." Some of the groups' battles against the government have put tribes in the middle of the debate. As part of its litigation, MSLF has fought a voluntary ban on climbing on Devils Tower in Wyoming. The National Park Service in 1995 enacted the voluntary ban in response to requests from tribes, who consider Devils Tower sacred and hold Sundances and ceremonies during the month of June. But while MSLF has contends the ban violates the First Amendment and charges that the Park Service has hired Native Americans to "proselytize" at the Tower, the courts have disagreed. The Supreme Court last March let stand an appeals court ruling which upheld the voluntary ban. MSLF is also involved in another First Amendment dispute with the Park Service over the Rainbow Bridge National Monument in Utah. Among others, the Navajo Nation, the Hopi Tribe, and the San Juan Southern Paiute consider the area sacred and the Navajo Nation at one time sued to close Rainbow Bridge. Although the tribe lost the case in 1980, the Park Service has since encouraged visitors to be respectful of the monument and not walk underneath the bridge. But MSLF last year filed suit against the Park Service, claiming they were blocking access in violation of the First Amendment. MSLF also opposes federal regulations which limit air tours over the Grand Canyon in Arizona, saying they are based on "junk science." The Havasupai Tribe and the Hualapai Tribe both support limiting the tours, seeking to protect their homes and land they consider sacred. The rules are currently in limbo pending the outcome of issues raised by litigation. Several commercial air tour companies have protested the rules and the government last week delayed their effective date. Relevant Links: Mountain States Legal Foundation - www.mountainstateslegal.org Defenders of Property Rights - www.defendersproprights.org The Washington Legal Foundation - www.wlf.org Copyright c. 2000 Noble Savage Media, LLC / Indianz.Com -------- To subscribe to this group,send an email to: ndn-aim-subscribe@egroups.com Archived on line at: http://www.eScribe.com FREE LEONARD PELTIER --------- "RE: Leader meets with Child Prostitution Committee" --------- Date: Sun, 07 Jan 2001 07:27:24 -1000 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CHILD PROSTITUTION" Indian leader meets with child prostitution committee Jan 4 2001 6:26 PM EST REGINA - FSIN chief Perry Bellegarde met with a legislative committee looking at child prostitution Thursday. The Indian leader says child prostitution is an important issue because more than 80 per cent of child prostitutes in Saskatchewan are aboriginal. Bellegarde says discussions with First Nations can help the government better understand the problem. "There's got to be a linkage," he says. "There's got to be a connection. You can't deal with these things in isolation. You have to look at the whole holistic healing. "It's not just the child in the street. It's the dysfunctionalism in the home. There's alcohol and there's drug abuse. So you've got to look at all the programs that are there now and how everything is linked together holistically. We can offer recommendations suggestions in those areas." Bellegarde will meet with the committee again at the end of February with a more formal presentation. Copyright c. CBC. All Rights Reserved. --------- "RE: Kamiah and Kooskia make an Effort to Look Forward" --------- Date: Mon, 15 Jan 2001 05:09:59 -0800 (PST) From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="NEZ PERCE" Kamiah and Kooskia make an effort to look forward Neighboring communities have avoided downturn so far By Gregory Hahn - The Idaho Statesman KAMIAH, Idaho -- In the valley between this small Idaho timber town and nearby Kooskia rises a giant rock the Nez Perce Indians call the "Heart of the Monster." Now part of the Nez Perce National Historic Park, the formation has long been the center of the tribe's story of creation. In it, the trickster Coyote slays a giant monster here, forming the many peoples of the West with the monster's hair, body parts and blood. All that was left was the monster's heart, which turned to stone. But to defeat the beast, Coyote first had to plan his attack, eventually fooling the monster into sucking him into his body, from where Coyote could kill him, using all five of the knife blades he thought to make beforehand. The lesson, park historian Otis Halfmoon says, is that everyone faces monsters -- and they defeat them if they plan and prepare. These two north-central Idaho towns and the scores like them throughout rural Idaho are facing a new monster in their changing economies. As old agriculture, mining and timber systems give way to new ones, most Idaho towns are being left without their traditional stability. In north-central Idaho, lumber mills are closing rapidly -- the recent spate of more than 200 closures has eclipsed the number shut down in Oregon during the spotted owl crisis. Kamiah and Kooskia largely have avoided the downturn so far, but the towns have made an effort to look forward, to build the emergency dispatch centers, libraries and health clinics they need. Kamiah Mayor Bob Olive shows off his town's vibrant Main Street that is anchored by a Victorian-era City Hall and fire station, all of which the city refurbished after a Potlatch Corp. mill closed in 1984. It has since reopened. The tribe's Richard Broncheau walks through a community center that has a Head Start program and a gymnasium. In Kooskia, local revitalization leader Joy Lee cites a restored 1912 opera house, a new garage for the town's fire and ambulance services and a half-finished library that will greatly expand on what the town had before. But the area is still struggling to truly work together, as relations between the Nez Perce and neighboring whites have been strained at times. A sense of history is strong here -- the War of 1877 and other conflicts in the area still seem fresh. Today, tribal and community leaders will talk about ways they can collaborate, with a strong focus on the 200th anniversary of the Lewis and Clark trek. The event could again change the local economy. "We hear everything from 1 to 28 million people will be coming through here," Olive said. Copyright c. Idaho Spokesman-Review. All Rights Reserved. --------- "RE: Mi'kmaq: Ottawa Finally Recognizing their Rights" --------- Date: Thu, 25 Jan 2001 09:17:31 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="MI'KMAQ RIGHTS" Mi'kmaq say Ottawa is finally recognizing their rights Jan 24 2001 6:10 PM EST HALIFAX, N.S. - Nova Scotia Mi'kmaq are finding it hard to understand why native land rights are still being fought in the courts when a leaked federal cabinet document admits that natives already have land rights. "It states that the Mi'kmaq people in Nova Scotia do have aboriginal title," says Mi'kmaq negotiator Bernd Christmas. "The concept of aboriginal title exists in Nova Scotia." The leaked document is about the government's plans to negotiate with the Mi'kmaq and Malliseet to avoid angry confrontations like the ones that erupted in the region over fishing. While the provincial and federal governments have publicly admitted that there are treaty rights to fish here, they have not said the same about aboriginal title to land. Christmas feels this document does just that. "They admit that there are treaties that are valid here, that there are no land surrenders or cessions or anything of that nature to the land or resources." So, Christmas says he doesn't understand why the Mi'kmaq have to constantly go to court to prove their rights. "It possibly could be a tactic that's designed to wear down the opponent," says Christmas, "but I think in this case it's going to back fire and I think it is starting to backfire because we've been at this for literally 30, 40 years. There will be a provincial court decision in February on whether Mi'kmaq have the right to log on crown lands. There are several more cases before the courts where native land rights are an issue, so, unless the governments and the first nations can negotiate agreements, the legal fight won't be over any time soon. Copyright c. 2001 CBC. All Rights Reserved. --------- "RE: Benjamin Delivers Tough Message to Mille Lacs" --------- Date: Wed, 10 Jan 2001 07:12:53 -1000 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="STATE OF MILLE LACS" Benjamin delivers tough message to Mille Lacs tribe Star-Tribune Statewire ONAMIA, Minn. (AP) -- Melanie Benjamin, in her first State of the Band address since being elected Mille Lacs Band of Chippewa tribal chief executive last June, delivered a tough message urging members to take more responsibility for their lives and for their tribe. She said the band must overcome problems with drugs and violence on the reservation and do a better job of spreading the economic benefits of casino gambling. "Somehow, too many band members have missed out on the explosion of our tribal economy," she said. Benjamin unseated Marge Anderson, who had overseen the growth of Grand Casinos at Mille Lacs and Hinckley, the establishment of small businesses and the development of schools and medical facilities on the reservation. Anderson's administration reported reducing unemployment from about 50 percent to around 20 percent. While Anderson's projects won praise from around the nation as farsighted, some members of her band complained that she didn't share enough casino profits with individuals. Benjamin's speech Tuesday to 600 tribal members and non-Indians at the conference center of the Mille Lacs casino, about two hours north of the Twin Cities, acknowledged progress made under the previous administration. But it painted a less-than-rosy portrait of the reservation's casino- driven economy. "My administration has inherited an economy that is the strongest in the history of the band, but is weakened by business failures ... increasing inequality between the haves and the have-nots and deep divisions among our people," she said. "Our new tribal economy has already enriched the lives of many band members who are able to compete and win in it," she said. But she added that "most people are working harder for less ... some expect to be given more for less ... (and) others cannot work at all." While Benjamin challenged tribal members to have "the courage to chart a new direction," she offered few specifics and didn't mention increasing the annual casino profit-sharing bonuses. During the election campaign, some band members said they supported Benjamin because they saw her as more likely than Anderson to consider raising the annual bonuses that total $1, 500 per member. Benjamin did not endorse an increase in profit-sharing during the campaign, but called for fuller disclosure of casino profits and spending as a first step in deciding what to do about payments to members. Benjamin on Tuesday reminded members that she has held three public meetings on the payments since taking office and said "there will be many more. I need your input. Be brave enough to participate. Be bold enough to risk that others may not like your idea." Copyright c. 2001 Associated Press. All rights reserved. Copyright c. 2001 Minneapolis Star-Tribune. All rights reserved. --------- "RE: Tribal Marriage Fraying at the Seams" --------- Date: Mon, 22 Jan 2001 07:42:41 -0600 From: "John D Berry/grad/res/Okstate" Subj: (FWD)Indian News 01-22-2001 ----- Forwarded by John D Berry/grad/res/Okstate on 01/22/2001 07:45 AM Tribal marriage fraying at the seams By ROB MARTINDALE Tulsa World 1/21/01 After 130 years of marriage, the Cherokee Nation and the Delaware Tribe are in the middle of a divorce proceeding. Unless the two reach a friendly settlement, the outcome will be determined in U.S. District Court in Tulsa. The Delaware Tribe, which is part of the Cherokee Nation, wants to go out on its own. The Cherokees say a split is out of the question unless certain conditions are met. Both the nation and the tribe were forced from their homelands to Indian Territory on unwanted migrations that resulted in their uniting. In the 1830s, the Cherokees were ushered at U.S. Army gunpoint from their southeastern United States homesteads to what is now Oklahoma. In the 1860s, the railroads and white people were expanding into Kansas, home of the Delawares. President Andrew Johnson said the Delawares were in the way and had them moved to Indian Territory. The Cherokees courted the Delawares, and the landless tribe became part of the Cherokee Nation. "There has been a lot of history here. There has been good history. There has been bad history. There has been controversy," said Delaware Chief Dee Ketchum. Ketchum said he fears that the Delaware Tribe will lose its identity unless it is allowed to leave the Cherokee Nation and establish its own sovereignty. Cherokee Chief Chad Smith said the Delawares want not only to leave but to establish a Delaware territory on land that now is within the Cherokee jurisdictional boundaries. "This is what we find difficult," said the chief of the Cherokees, who have a 14-county jurisdictional area in eastern Oklahoma. In federal court in Tulsa, the Cherokee Nation is fighting a 1996 ruling by the Department of the Interior that the Delaware Tribe is sovereign -- independent of the Cherokee Nation. Interior Department officials and the Delaware Tribe are among the defendants. The initial lawsuit was originally filed in federal court in the District of Columbia, but it was moved to Tulsa in 1998. The Cherokees contend that the Interior Department ignored proper procedures in issuing the ruling. Ketchum said Interior Department attorneys reviewed the case for two years before making the sovereignty decision. If the Department of the Interior is forced by the courts to withdraw the sovereign status, it "would eliminate the Delaware Tribe. . . . There is no mistake about it," Ketchum said. Smith said the Cherokee Nation isn't seeking the "termination" of the Delaware Tribe but wants to retain "all rights of sovereignty within our jurisdictional boundaries." The legal skirmish pits America's second-largest Indian tribe -- the Cherokees, with more than 200,000 members -- against a tribe with 10,000 members. To a large degree, federal funding for tribes is based on population. The Delaware Tribe had previously enjoyed federal recognition as a tribe, but that was withdrawn in 1979 when the Cherokee Nation convinced the Bureau of Indian Affairs that "we gave up our Delaware citizenship to become Cherokees," Ketchum said. He said the Delawares thought they had the problem worked out with Smith when Smith was running for Cherokee chief against former Chief Joe Byrd. After his election, however, Smith continued the lawsuit, fearing that the Delawares would claim part of the Cherokee jurisdictional lands in Washington, Rogers and Nowata counties, according to court records. The Delaware Tribe is headquartered in Bartlesville in Washington County; the Cherokee Nation's headquarters are in Tahlequah in Cherokee County. "We are not after anything in the Cherokee Nation -- not their funding, not their land base. We just want to live here in Oklahoma. That is what our ancestors did," Ketchum said. Although fighting the Delawares in court, Smith has said "our hand of friendship is always extended." He noted that the Cherokee Nation will request that the court appoint a facilitator in an effort to reach a solution. In making his views known in the Cherokee press, Smith has, however, indirectly linked the Delaware Tribe to "many bogus Indian groups" that have tried "to assert government authority within our jurisdictional area." The lawsuit has cost the tribes thousands of dollars in legal fees. The Delaware Tribe has no trust lands, but allotments have been made to members of the tribe, Ketchum said. When the Delawares came from Kansas in 1867, Ketchum said, they bought into the Cherokee Nation, paying $122,000 to become full members and $157,000 for a strip of land that is basically Washington County. The payments, he said, allowed the tribe to be known as Delawares and to keep their own government. Ketchum said he would be willing to share jurisdiction in Washington County with the Cherokee Nation. At one point, Ketchum said, the Cherokees, the Delawares and the Interior Department almost reached a settlement on the federal lawsuit, but it fell through because the Cherokee Nation wanted to be able to revive the case if it deemed it necessary. At the direction of a federal judge, the tribes named delegations to attempt to work out their jurisdictional differences, and Ketchum and Smith also met. The meetings weren't productive. Since signing the 1800s treaty with the Cherokee Nation, Smith said, the Delawares have voted in Cherokee elections, served in tribal government and received allotments and service benefits through the Dawes Commission rolls. He also noted that the Delawares "have made overtures about opening a casino in Kansas and taking land into trust there. "We encourage the Delawares to acquire land outside our jurisdiction and to assert any and all sovereignty rights they have there," he said. Smith, Ketchum said, "has waged war upon the Delaware people by saying we are not Delaware -- we are Cherokee. . . . My prayer is that my grandchildren will know that the Delaware Nation is still here and functioning. They will have heard their language spoken and their songs sung." --------- "RE: Northwest Tribes React to Salmon Plan" --------- Date: Fri, 26 Jan 2001 07:54:17 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="SALMON PLAN" Northwest tribes react to salmon plan by Cate Montana Today staff PORTLAND, Ore. - The December release of the much-touted Federal Caucus Biological Opinion and All H papers outlining policies regarding salmon restoration and mitigation in the Columbia River basin has been met with deep disappointment by Columbia basin tribes. Both the BiOp and the All H paper, which outlines "recovery strategy" for salmon habitat and harvest levels as well as hydro power recommendations for the next 10 years, fall far short of tribal expectations. In fact, recommendations fall so short, they do not even meet tribal treaty obligations for salmon harvests by the Umatilla, Nez Perce, Warm Springs and Yakama tribes. In a last-minute push to show some sort of unity before Bush administration personnel take up the reins of power, a Memorandum of Understanding was circulated through the agencies involved in policy development. Representatives of the Environmental Protection Agency, National Marine Fisheries Service, the U.S. Department of Fish and Wildlife, the Bonneville Power Administration, Northwest Power Council, the BIA, the Bureau of Reclamation and the Army Corps of Engineers were all asked to sign the memorandum as an agreement to implement the policies of the Biological Opinion and the All H paper. So far BIA representatives have refused to sign the memorandum. "We were reluctant to do so, particularly when we felt very uncomfortable with the fact that they used some language in there that certainly would have placed the bureau in a position of not upholding the trust responsibility and the treaty rights of the tribes," says Stan Speaks, regional director of the BIA in Portland. Speaks says an analysis of the memorandum expressing concerns about the policy potentially abrogating tribal treaty rights was sent to Sharon Blackwell, deputy commissioner of Indian Affairs. Washington BIA spokesperson Nedra Darling said the deliberations on the MOU to implement the salmon plan are "still ongoing" with no end in sight. A letter protesting the memorandum was sent to former BIA Assistant Secretary Kevin Gover by Donald Sampson, executive director of the Columbia River Intertribal Fish Commission. Not only does the Recovery Strategy recommended in both papers call for an indefinite harvest "cap" at Indian fisheries, representatives of the Columbia River Inter-tribal Fish Commission say the Recovery Strategy will not lead to restoration of salmon. Chuck Hudson, CRITFC public information manager, says "preventing severe decline" is the real objective of the strategy. "There really was no change from the draft to the final," says Hudson. "There was very, very little change from the 1995 Biological Opinion to the 2000 Biological Opinion. They are both very much preserve status quo products." For tribes, the most frustrating fact is that dozens of meetings between tribal representatives and fisheries personnel, CRITFC members and government Federal Caucus representatives, plus three meetings with George Frampton, the White House chairman of the Council of Environmental Quality, apparently were meaningless. Hudson said a solid year's worth of meetings, conference calls, memorandums, technical information sharing, travel time and tribal resources resulted in little, if any, changes in the drafts of the Biological Opinion and All H paper which were released for public review by the National Marine Fisheries Service in January 2000. Tribal recommendations, drawn from years of salmon restoration studies, included reductions, reforms and improvements in all areas of habitat, hydropower and harvest. But, while the Federal Caucus agencies were happy to tout their government-to-government relations with tribes during the year-long review process, tribal input was ignored. "If they suggest that tribal input is reflected in these plans, we haven't seen it," says Randy Settler, Yakama Nation fish and wildlife committee chairman and member of the government-to-government consultation effort. Contrary to tribal recommendation, the Biological Opinion and All H papers recommend hydropower agencies continue to pay for off-site mitigation rather than taking definite measures to reduce salmon mortality at the dams. Consideration for breaching the Snake River dams is deferred another 10 years. Artificial propagation measures recommended by the tribes are not included in the Recovery Strategy. Instead, policies by the National Marine Fisheries Service such as the ESU (Evolutionary Significant Unit policy) that result in the annual mass slaughter of hundreds of thousands of returning "surplus" hatchery salmon, remain in effect. The Federal Caucus failure to incorporate tribal recommendations into the BiOp and All H paper is in stark contrast to recent agreements and alignment of goals and objectives set by Northwest states and tribes. For example, the Northwest Power Planning Council and tribes set mutual rebuilding goals of 5 million fish in 25 years through a blend of innovative state and tribal projects - some of which are opposed by NMFS. "The federal government is taking a regulate-for-scarcity approach just as we're breaking through on a collaboration-for-abundance plan with the states," says Olney Patt, Jr., CRITFC chairman and chairman of the Confederated Tribes of Warm Springs. "The federal agencies can help this effort through less interference and foot-dragging." Even if the Biological Opinion and All H papers are eventually implemented, budget considerations remain an enormous obstacle. Not only is the Bush administration environmentally antagonistic, the current energy crisis in California may offset Bonneville Power Administration's ability to come up with its $350 million share of funding for the Recovery Strategy. And, since former Sen. Slade Gorton's defeat, the remaining $150-to $200 million in appropriations required for implementation may not be so easy to come up with either. "Our feeling is, even if fully funded without any further hitches, at best this thing keeps fish at their current levels," Hudson says. CRITFC members are contemplating possible reactions and measures that can be taken against the recommendations of the Biological Opinion and All H paper Recovery Strategies. Copyright c. 2000 Indian Country Today --------- "RE: Sandia Boundary at Crest" --------- Date: Wed, 24 Jan 2001 08:56:42 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="SANDIA BOUNDARY" Sandia Boundary at Crest, Ruling Says Tuesday, January 23, 2001 By Leslie Linthicum Journal Staff Writer Sandia Pueblo's eastern boundary is at Sandia Mountain's crest, according to a legal opinion issued in the last hours of the Clinton presidency. The opinion is a victory for Sandia Pueblo, which has fought for recognition of the crest as its eastern edge. It is a blow for a coalition of property owners and sportsmen who believe the 10,000-acre mountain face should remain Cibola National Forest land without special privileges for pueblo members. In an opinion issued late Friday, then-Interior Secretary Bruce Babbitt and then-Solicitor John Leshy, an Interior Department attorney, held off ordering a new survey of the pueblo's boundaries to establish the Sandia Mountain crest as the pueblo's eastern edge. Instead, they recommended that the boundary dispute would be settled more quickly and equitably if Congress adopts last year's negotiated settlement. That agreement - between the pueblo, the U.S. Forest Service and the Sandia Mountain Tram Co. - would keep the western face of the mountain under the control of the Forest Service while allowing Sandia Pueblo members unrestricted use for religious purposes and veto power over new uses. Anita Miller, a co-chairwoman of the Sandia Mountain Coalition and a homeowner in one of the three subdivisions encircled by the land Sandians claim is theirs, said Monday that the Interior Department opinion was rushed and wrong. "We're sorry that there was a rush to judgment as the administration was changing," Miller said. "We don't agree with the opinion." She said the coalition, which represents property owners and people who use the mountain for hiking and other recreation, wants to work with New Mexico's congressional delegation to renegotiate an agreement that takes care of more of the coalition's concerns. Sandia Gov. Stuwart Paisano said Monday the pueblo would welcome those talks. "It is our sincere hope that the Department of Interior's decision will mark the end of years of litigation and not be the cause of further acrimony," he said. Rep. Heather Wilson, R-N.M., who has been critical of the negotiated settlement, said she is reviewing the opinion. Wilson's spokesman said she is also looking into whether the Bush administration might consider trying to reverse it. While Leshy and Babbitt no longer hold office, their actions should stand, according to the lawyer for the tribe. "It's not a policy decision, it's a legal decision," David Mielke said. "They cannot summarily get rid of it." Sen. Jeff Bingaman, D-N.M., said the concerns of all parties would have to be addressed before Congress would consider approving a settlement. Bernalillo County Attorney Tito Chavez said he disagreed with Leshy's conclusion and was tepid regarding new talks. "We sat there for a very long time," Chavez said. "I don't know what would be different." Bernalillo County government officials and the Sandia Mountain Coalition dropped out of settlement talks before the last year's agreement was reached. They pursued the issue in court, unsuccessfully appealing a federal judge's ruling in the pueblo's favor. When the U.S. Court of Appeals rejected the appeal late last year, it sent the matter back to the Interior Department for resolution. Leshy issued his 31-page opinion late Friday and Babbitt attached a letter endorsing it. He called the settlement a "win-win" agreement that "would bring permanent peace to this area." Sandians had been living in the Rio Grande Valley north of what is now Albuquerque for several centuries when boundaries of their reservation were set out in a land grant from the crown of Spain in 1748. The boundaries were resurveyed in 1859 under terms of the Treaty of Guadalupe Hidalgo. Whether the pueblo's eastern edge was misunderstood as the foothills of the Sandia Mountain rather than its crest in that second survey is the crux of the argument over the boundary. Leshy said Reuben Clements, the government surveyor who measured and set the pueblo's boundaries in 1859, was incompetent and was found to have erred in each of the other three land grants he surveyed in New Mexico. "I conclude that the evidence clearly shows that the Clements survey of the eastern boundary of the Pueblo of Sandia's land grant was erroneous and should be set aside," Leshy wrote. Copyright c. 2001 Albuquerque Journal --------- "RE: Black Market Sells Tribal Bones" --------- Date: Sun, 14 Jan 2001 20:48:11 EST From: MIKECHEROKEE@aol.com Subj: A tragic but real event still happening Mailing List: RezLife http://64.4.14.250/cgi-bin/linkrd?_lang=EN&lah=c3ac1686cbbb0ec62798a108d Black market sells tribal bones By STEVE YOUNG Argus Leader 12/31/00 In South Dakota, it seems, the dead don't always rest in peace.Not when tribal people believe that the skulls of their ancestors have adorned the back windows of cars, their turn signals blinking through empty eye sockets.Not when an Indian pelvic bone rests on a coffee table and serves as some macabre sort of ash tray. And certainly not when looters pillage ancient tribal burial grounds, breaking apart skeletons while scavenging for objects buried with the dead. "I think there is a considerable amount of disturbance going on out there,"says South Dakota U.S. Attorney Ted McBride. "There is unfortunately a ...significant market for, I guess you would call them, funerary objects."There is a black market to some extent for those objects, Indian artifacts, and for items made of human remains. I'm not aware of any state where you can own human remains, so there is this under-the-table market. It is grisly, but it's there. "Low water levels on the Missouri River the past year have revealed human remains, making South Dakota a likely target for looters. And federal laws designed to stop the pilfering of remains and artifacts aren't necessarily accomplishing the job, tribal officials and others say. Last December, the U.S. Army Corps of Engineers found exposed gravesites and scattered remains north of the Fort Randall Dam, on shoreline where an Episcopal church and cemetery for the Yankton Sioux community of White Swan once sat. For six weeks, tribal members guarded the site, protecting it from looters so the remains could be reburied before the river's water levels were raised more. They did so again this past fall after the water retreated and more remains surfaced. In August, as water levels dropped on Lake Oahe, Standing Rock Reservation officials found remains from the buried descendants of Chief Mad Bear on the west bank of the river near Wakpala. Again, tribal members monitored the site to thwart looters while the tribe and Corps of Engineers argued in court over how to resolve the situation.In both cases, the fear of potential theft and desecration was legitimate, observers say. "To tell you the truth, it's really no secret that we have a problem with looters," says Rick Harnois, corps field archaeologist in North Dakota and South Dakota. "While I really don't believe human remains is necessarily a big problem, artifact looting in and of itself is pretty much rampart up and down the Missouri River. "The market for such antiquities and artifacts makes it a problem,says Larry Zimmerman, a former University of South Dakota professor who now chairs American Indian and Native Studies at the University of Iowa."When artifacts are sold, it creates a market," Zimmerman says. "When it creates a market, people go out to try to find artifacts to sell.So it becomes an ever-increasing cycle, and many sites get destroyed in that search. This certainly is the case all up and down the Missouri River. "How lucrative is that search? Corps of Engineers officials estimate there are at least 2,500 archaeological sites in what they call the Missouri River trench. Those are just the known sites. Nationally, only 10 percent of 743million acres of federal and tribal land have been inventoried for archaeological value. "The Missouri River trench is one of the richest archaeological regions in North America," says Todd Kapler, an archaeologist and historian from Sioux City, Iowa. "There are places along the Missouri River in South Dakota where they had three or four occupations in one area, one on top of the other,through the centuries. That's not uncommon."Nor are looters uncommon. They often stumble upon archaeological sites long before the professionals do. And they are quick to swarm on sites that are known."I know of situations in South Dakota where pot hunters have used pressure hoses to sluice artifacts out of the side walls of river banks,"Zimmerman says. "They have used dynamite to blast apart parts of banks....They've done that since the first days of the reservoirs' construction. "The greatest exposer of remains and artifacts along the Missouri is the river itself. Wind and waves incessantly erode shoreline. When water levels are low, objects and treasures hidden since the dams were built in the 1950 soften are revealed. The amount of remains exposed at White Swan and Mad Bear is beyond the norm, most people agree. Still, it is not uncommon to find human remains in river banks along the Missouri at any time, says Bronco LeBeau, cultural preservation officer for the Cheyenne River Sioux Tribe."I would venture to guess from the northern to the southern border of South Dakota, along the entire Missouri River, there are human remains popping up every year," LeBeau says. "Whether they are reported, whether they are gone out after and collected, whether or not somebody, say a private citizen, picks them up and maybe does the right thing by digging a hole and putting them back, remains are popping up every year. "What people often do with the remains and artifacts, however, antagonizes tribal people. Many artifacts have found their way into public museums and private collections. Others have fared much worse. Ellsworth Chytka of rural Lake Andes remembers growing up in the1960s in that community and seeing what he is certain was a human skull in the back window of a teen-ager's car."He hooked them up to his turn signals," Chytka, 52, recalls. "When he hit the left signal, the light would blink in the left eye. When he hit the right signal, it blinked in the right eye. And when he hit his brakes,the whole thing lit up red." Zimmerman tells a similar tale. "I have seen in South Dakota, 25 years ago going down the interstate, a skull in the back of a vehicle with brake lights in the eye sockets. That wasn't an uncommon thing," he says. "I've seen people with skulls who use them for a base of a candle. I've seen that kind of thing a lot, on people's mantles in South Dakota. I know they were actual skulls. They were claimed to be Indian skulls by people who live along the Missouri River."Granted, much of that was years ago, in a time when society thought little of retrieving old bones, stone axes or arrowheads and turning them into any sort of private collection or use. "Collecting such things was common place; nobody gave it much thought," says Zimmerman. "It's only been in recent years, with all the attention being put on how much this hurts Indian people, that society has begun to view it differently."One of the movers behind a societal change in attitude is Maria Pearson, a Yankton Sioux woman who now lives in Des Moines. In the early 1970s, her husband's crew, working with the Iowa Department of Transportation in the southwestern part of the state, discovered an abandoned cemetery. Archaeologists identified the remains of 26 Caucasian people, all of whom were placed in new caskets and moved to a new cemetery. But the workers also discovered the remains of a young Indian woman and her baby. Those remains were boxed and shipped to the office of the state archaeologist in Iowa City for study."I told my husband, John, that they couldn't do that," Pearson, 68,recalls. "That was discrimination."She went to then-Gov. Robert Ray to protest the disparate treatment, and a struggle over who had control of tribal remains in Iowa ensued. Six years later, the Protection of Ancient Burials Law was enacted, the first of its kind in the country, protecting all burials in the state."Now the law says they cannot deliberately disturb a grave, "Pearson says."And if they accidentally hit one, they immediately stop all construction and remove the graves, Indian, white or otherwise. "Soon after, Congress passed the Archaeological Resource Protection Act, making it illegal to excavate archaeological resources on federal land without a permit. In 1990, a second significant law --the Native American Graves Protection and Repatriation Act, or NAGPRA --was passed.Under NAGPRA,tribes are able to get back Indian remains and artifacts housed in museums and collections that receive federal funding. NAGPRA also made it illegal to sell human remains, and made it unlawful to buy or sell cultural artifacts or funerary objects that were taken off federal or tribal lands without a permit. Suddenly, such venerable American institutions as the Smithsonian Institute started opening their doors to tribes to come and claim their ancestors. Looters began being prosecuted for desecrating archaeological and burial sites. Just this past August, two North Dakota men --Robert Haase,54, of Ellendale and Donald Frigen, 45, of Monango --were fined $500 each after they admitted to excavating and taking tribal artifacts from Demery Island on the Missouri River north of Mobridge. The men were caught digging up hammer stones, arrow-shaft smoothers, a bone awl and arrowheads among other things."As people become more aware of these laws, we'll deal with this more," U.S.Attorney McBride says. "It tends to happen more in remote places.But we have had more reports than in years past. "Penalties can range as high as five years in prison and a $250,000 fine, McBride says, though most offenses in these parts probably result in only a monetary penalty. The looting of archaeological and burial sites is a global problem,not just a South Dakota one, says David Tarler, a consultant to the Archeology and Ethnography Program of the National Park Service. "Whether you're talking about the Civil War era, the Revolutionary War era, native Americans, native Alaskans or native Hawaiians, it is an issue, " says Tarler, from his Washington, D.C. office. "Whether you're talking about terrestrial resources, or underwater resources, people are attracted to the past. Some people think it should be shared by others. Others think it should be theirs even if it doesn't belong to them. "Many tribal people in South Dakota have felt the pain of having their ancestors' graves desecrated, people like Ambrose McBride of Fort Thompson. The 68-year-old Crow Creek Indian is the great-great grandson of Bull Ghost, who worked in security for Sitting Bull. After his death, Bull Ghost was buried north of Fort Thompson, near a community known as Cold Hang. Some time later, his remains were stolen from his grave, McBride says. "One of the tribal members, an older man, he took some white people and they dug out his grave," McBride says. "They took his whole body and they never got him back. Even his tombstone is gone. It makes me feel bad. And he was sold out by one of our tribal members. "It's hard to say whether laws such as NAGRPA will halt such thievery in the future, Zimmerman says, though he has his doubts. "NAGPRA has made almost no difference at all in the antiquities market in my mind," he says. "Where it has made a difference is in the academic realm, and in the federal government's treatment of American Indian sites. "But antiquities are totally unassociated with it. It is a market that is out there. Artifacts are interesting. Many are extraordinarily beautiful. You can understand someone's desire to have artifacts. But at what price? At what price to people's sensibilities? At what price to a people's heritage? "One way Zimmerman and representatives of three major professional organizations of archaeologists --the Society for American Archaeology, the society for Historical Archaeology, and the American Anthropological Association --have chosen is writing letters to online auction companies asking them to end the sale of archaeological material. In a letter dated July 3, 2000, to Amazon.com., the groups asked the company"... to establish a policy forbidding the sale of antiquities on your site." "In their efforts to acquire a few marketable pieces, looters destroy associated architecture, human burials and other artifacts," the letter said."The inescapable conclusion is that the complete pieces for sale in stores,on your auction site, or elsewhere were probably robbed from human graves. "The letter goes on to say that the Internet sale of antiquities has noticeably exacerbated severe problems caused by the market for antiquities. Officials with Amazon.com did not return any of three phone calls for comment. But Kevin Pursglove, senior director of communications for San Jose,Calif.-based eBay, says his organization understands federal laws on tribal artifacts and antiquities, and strictly adheres to them. "We make it clear to our users that eBay cooperates fully with the Department of Interior, the FBI and the Bureau of Indian Affairs in determining what is lawful to be sold under the laws," Pursglove says. "Any time any of the items violate laws or policies, then we'll remove them. Somehow, that doesn't comfort the native people standing watch at the old White Swan and Mad Bear cemeteries. They've seen their ancestors on display in museums. They've witnessed their grandfathers' skulls on living room mantles. They aren't about to allow that to happen again. "The fear here is, we've all heard the stories of what they did with Indian remains over the years," says Sharon Drappeau, 58, of Lake Andes. "We don't want our ancestors decorating the back of people's cars, or their dens. We expect the same respect that other people have the right to. My grandparents are not going to be decorations for anyone." For Rezlife egroups http://www.egroups.com/group/rezlife --------- "RE: Warriors and Weapons" --------- Date: Sun, 28 Jan 2001 03:58:19 EST From: SKitt5@aol.com Subj: Warriors and Weapons >To: gars@speakeasy.org Thought you might like this article written by an Indian. It's good. http://www.frontpagemag.com/columnists/yeagley/2001/dy01-26-01p.htm Warriors and Weapons by David A. Yeagley FrontPageMagazine.com | January 26, 2001 A YEAR AGO, I had a religious experience. No, I didn't speak in tongues. I didn't see an apparition of Mary. And even though I'm Comanche Indian, I didn't commune with my ancestors or hear the eagles talk. All I did was watch a TV infomercial produced by the National Rifle Association (NRA). There I was, sitting in my easy chair, eating chicken soup and watching television. Suddenly, I saw an immense pile of guns, thousands of them, being bulldozed into a metal crusher. The narrator explained. These weapons had been confiscated from law- abiding citizens, and were being destroyed. The government had first required the people to register their firearms, and promised that no confiscation would ever occur. Then the government broke its promise. According to the voice-over, this happened in Australia, England, and Canada. The United States was next in line. On the screen appeared distraught gun owners, one after another. "They said they would never do this, but they did it! Don't let this happen to you!" they warned Americans. We Comanches don't usually admit to being scared. But I was terrified. I had a sense that I was losing America (and, as an Indian, it wouldn't be the first time). I guess I'd always known, in the back of my mind, that there were people out there trying to take our guns. But those faces on TV drove the point home like nothing else had. They were the faces of a people betrayed. Long ago, the government took away the Indian's weapons and put him on reservations. That is history. Indians know all about broken promises. But why would the White Man betray himself? Why would the U.S. government take the weapons away from its own good citizens? They say they're trying to stop crime. But the more gun laws they pass, the more crime we get. A hundred years ago, we didn't have gun laws and we didn't have much crime either. In his book, More Guns, Less Crime, Yale Law School economist John Lott shows that, across the United States, over an 18-year period, "states experiencing the greatest reductions in crime are also the ones with the fastest growing percentages of gun ownership." So why does the government keep pushing gun control? The warrior in me knows. He who takes my bow is not my friend. He who takes away my ability to defend myself is my enemy. If the government takes our guns, it's not because they are trying to help us. It's because they are trying to control us. Since my "religious experience" of watching that documentary, I've found myself wondering why Indians have not played a bigger role in the gun rights debate. Weapons are an integral part of our culture. In Indian country, it's taken for granted that everyone shoots and hunts. Perhaps the use of arms is so fundamental to us that we don't even think of it as a right that can be lost. Recently, I visited Indian friends of the Salish-Kootenay Reservation in Montana. It was a few days before a funeral. Extra food was needed for the mourners. "I've got to go get a deer," my friend Terry said, as simply as most Americans would say "I've got to go to the store." Among Indians, the weapon is a symbol of honor. In Comanche tradition, the young man grew up with the bow. Its mastery was a test of manhood. The relationship of man and weapon was intimate and lifelong. Every Comanche learned to fight and hunt. If you weren't waging war, you were preparing for war. It was the duty of every member of the tribe to be ready, just in case. In modern America, women seem to have turned against their own men over the gun issue, judging by the polls and the Million Mom March. Indian women have a different mindset. It was the women who taught Comanche boys how to use their weapons. Long before anyone ever heard of Xena the Warrior Princess, a woman called the "adiva," or governess ran the Comanche training camps. Americans nowadays seem to be forgetting what it means to be a warrior. They don't value preparedness. They think the government will always be there to defend them from enemies and criminals. But that's not the Indian way. That's not the way of a man. I'm glad the NRA is out there spreading this message. It has earned this Indian's blessing for helping to keep the warrior spirit alive. --------- "RE: Native American Teen Birth Rate on the Rise" --------- Date: Fri, 19 Jan 2001 07:43:17 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="TEEN PREGNANCY" CONTRACEPTION & FAMILY PLANNING CALIFORNIA: Native American Teen Birth Rate On the Rise California's teenage pregnancy rate has dropped by 22% in the past eight years, but the California Journal reports that "hidden in that glowing statistic is a troubling trend: Births to Native American teens have been rising, giving them the dubious distinction of being the only ethnic or racial group in the state to see an increase in teen pregnancies." In 1998, the birth rate for Native American teens increased by 6.4% from 1997 to nearly 40 babies born to every 1,000 girls, and that figure is expected to go up again this year. In comparison, 1998 births fell by 5.3% for white teenagers, 8.7% for blacks and 6.2% for Hispanic girls. The situation has sparked great concern from state, local, tribal and federal agencies. Officials attribute the rising teen birth rates among Native Americans to several factors. According to Jim Crouch, executive director for the California Rural Indian Health Board (CRIHB), government campaigns against teen pregnancy "overlook the importance of Native American culture and are therefore doomed to failure." He explained, "For Native Americans, pregnancy is not a sickness or a disease, it's a naturally occurring event. ... It's how life goes on, it's the next generation of the tribe, a blessed event." Additionally, Shelly Zimmer, community health director at the Sacramento Urban Indian Health Project, said that government prevention programs fail among Native American teens because there is an "underlying distrust of anything the government has to offer" that stems from their people's "slaughter 200 years ago." Falling Through the Cracks The increasing numbers of teen pregnancies are straining tribal health systems that are "already struggling to meet basic Indian health needs." Crouch notes, "Over half of the people in our tribal health program are under the age of 19. The message is just not getting out. We have an extremely high percentage of girls who come into the clinics for the first time during their third trimester." Teens are "fall[ing] through the cracks," Crouch argues, because agencies like the CRIHB, the Sacramento Urban Indian Health Project and the California State Indian Health program need more money to offer beyond-basic services. Barbara Beller, tribal government resource specialist for CRIHB, said, "California is so far behind. We don't have Indian hospitals like some states, and Indians here receive about one-third the dollars for health care as Indians in other states." 'Shining Example' A youth "talking circle" program in Shasta Lake City, 12 miles north of Redding, is one "shining example" of a successful community outreach program for pregnancy prevention, California Journal reports. Armed with a Community Challenge Grant, the Local Indians for Education group started sponsoring "gender-specific talking circles" four years ago, in which groups of boys and groups of girls met separately twice a month to discuss social and personal issues, including teen pregnancy. Youth Services Coordinator Michon Eben lectures on birth control and abstinence and hosts games such as "Sexual Jeopardy" to provide information on reproductive health. According to Ebon, not one girl in the community has become pregnant since the program started. However, such efforts face funding restrictions, she said, noting that all 12 of the state's rural Indian health clinics and programs affiliated with the federal Indian Health Service receive federal money, and thus are barred from broaching the subject of abortion. Such restrictions tear "yet another hole in the thread-bare fabric of Indian health services" and reenforcing the "scattershot nature of efforts to prevent teen pregnancies among Native Americans," the California Journal reports (McDaid, California Journal, May 2000). -- Kaiser Daily Reproductive Health Report --------- "RE: Indian Gambling-tax Case" --------- Date: Mon, 22 Jan 2001 07:24:33 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="GAMBLING-TAX" Indian gambling-tax case accepted by U.S. Supreme Court January 22, 2001 Web posted at: 10:48 AM EST (1548 GMT) WASHINGTON (AP) -- The U.S. Supreme Court agreed Monday to settle whether Indian tribes, like states, are exempt from some gambling taxes. Two Oklahoma Indian tribes and the Justice Department asked the justices to resolve the question. The issue concerns federal excise taxes on wagers, in this case the sale of pull-tab lottery cards that the tribes sell to finance a variety of tribal and reservation activities. States are explicitly exempt from such taxes, and the Chickasaw Nation and Choctaw Nation tribes claim that they are also exempt. Two federal appeals courts have recently come to opposite conclusions. The Oklahoma tribes appealed the decision of the 10th U.S. Circuit Court of Appeals, which said the tribes must pay. The federal Indian Gaming Regulatory Act is not precise on the point, and the tribes claim that under established legal precedent, governments must interpret any ambiguity in tax laws in the light most favorable to the tribes. The Justice Department countered that the principle applies to states in their tax disputes with Indian tribes, but not to the federal government. "Unlike state governments, Congress has plenary authority to legislate over Indian affairs, and such authority unquestionably includes the power to impose federal taxes," Justice Department lawyers said. The case is Chickasaw Nation v. U.S., 00-507. Copyright 2001 The Associated Press. All rights reserved. --------- "RE: Statement by Leonard Peltier" --------- Date: Mon, 29 Jan 2001 12:42:39 -0600 From: "LPDC" Subj: Statement by Leonard Peltier Mailing List: LPDC STATEMENT BY LEONARD PELTIER Greetings Friends and Supporters: January 20, 2001, was a sad day for all of us. I know that this denial of clemency has affected many of you as much as it has affected both my family and myself. It is a terrible feeling and disappointment knowing that this nightmare has not ended and will continue for many months to come. When I received the news, I felt my stomach curl and a feeling of nausea rolled over me. It took a while for me to refocus. For some reason I had thought I might be having dinner with my family that night. It was an especially disappointing day for all of us. What Bill Clinton did to us was cruel. For eight years he ignored my clemency petition despite the major campaign that was waged. Then, just months before leaving office he publicly promised to make a decision on my case, one way or the other. He said he was aware of its importance. The White House gave my attorneys indications that there was a good chance for my clemency to be granted. I had to prepare myself for being released because there was no sign that my petition would be denied. The LPDC bought me clothes, my grandson prepared his bedroom for me to sleep in and other preparations were made for my homecoming. My friends on Pine Ridge began plans to build me a house. We were literally forced to get our hopes up because we did not want to be unprepared if I was suddenly set free. January 19, came and still, they kept us in nervous anticipation saying the more difficult clemencies are still being worked on and would be announced the next morning. Then January 20 came and went! The White House never even told us what the decision was. We had to find out through the press that my name was not on the list of clemencies. To leave a person's life and so many peoples' hopes hanging in the balance like that is truly hardhearted. Since that dark Saturday, I have managed to get up and dust myself off, and begin to lift my spirits once more. I am just as determined now to fight for my freedom as I was on February 6, 1976 when I was first arrested. I will not give up. This is the second time in the span of my incarceration that I made it to the top of the hill and saw that freedom was in view, only to be kicked right back down to the bottom again. The first time was in 1985, when the evidence used to convict me was impeached and I was denied a new trial, despite Judge Heaney's finding that I might have been acquitted had the jury been presented this evidence. To be denied a new trial after such a finding shocked our network and me just as much as this denial of clemency has. However, we never lose a battle without making some major gains in the overall struggle. I want to compliment and thank my staff at the LPDC and all of you grassroots supporters who stood beside me and fought so tirelessly for my freedom. You put on one of the strongest and most memorable campaigns I have experienced. Years from now people will read about the accomplishments you made. People from every walk of life worked on this campaign. People from every denomination and belief prayed from every corner of the Earth. Although it feels like our sentiments were shooed away like an irritating fly by a president who did not want to face the consequences of his own mistakes, I believe we put up a serious challenge. We can see who was granted clemency and why. The big donors to the President's campaign were able to buy justice, something we just couldn't afford. Meanwhile, many political prisoners continue to languish unjustly, proof that this nation's talk about reconciliation is nothing but empty rhetoric. We now have a number of strategies to continue this struggle for my freedom. These ideas are in the early planning stages. I ask you to remain with us while we regroup and develop a thorough plan. We must carefully consider every option and make sure the strategies compliment each other in order to have the best effect. The LPDC will release strategies as they are developed. Some will be released this week. I also have my own personal plans. I will continue doing artwork and will be looking at ways to make it more available to the public. I will also be working with my friends, Fedelia and Bob Cross, to build a grade school in Oglala. Before my clemency was decided, I began to dream of the different projects I would like to work on in Pine Ridge if I were free. Now that I have been denied, Fedelia and Bob have said they will take the initiative to begin the projects themselves, with my input. Soon, we will be establishing a board and non-profit status. Bob and Fedelia are schoolteachers and lifetime Oglala residents, and they have the land on which to build the school. They have told me of the desperate need for an improved school in Oglala. The existing school is severely under funded and inadequate and does not provide the kids with the quality education they need and deserve . We have the highest drop out rate of all ethnic groups in the country and part of the reason is the lack of stimulating and challenging programs for the youth. Another idea I would like to develop is building a small recreation center for Oglala. As most of you know Native health conditions are also probably the worst in the country. We want to change that, beginning with this center. We want the center to have modern exercise equipment, a kitchenette, and card tables. As everyone gathers here to socialize, have coffee, gossip, and play cards, we can encourage them to try the equipment and to begin getting in the habit of exercising and eating healthy foods. I believe it would be a nice place for people to spend time and a good incentive for them to get into better physical condition and stop the trend of diabetes on the reservation. The reservation currently has no facility like this. If we are successful in establishing these two services, I believe that the community of Oglala will truly benefit. We will then be able to move on to other projects that will bring people together and raise the quality of life. For example, one day I would like to rebuild Jumping Bull Hall so that there will be a drug and alcohol free place where people, especially youth, can gather. We could set it up for a movie theatre and bring in video games. People can watch movies, hold meetings, have birthday celebrations, community meals and dances here. Right now, our youth have no place to go to socialize and I believe this facility could help prevent the hopelessness and despair too many of our young people feel. I would hope that word of these projects would spread to other reservations and others like Fedelia and Bob Cross will be inspired to take on similar ideas which we could help support. Your ideas, input, and support are welcomed. If you know people who would donate supplies (books, wood, cement, hardware, etc), make financial contributions, or donate their skills and labor, please get in touch with the Leonard Peltier Defense Committee. In closing, I want to thank you again for your support and ask that you stand with us in this struggle. I believe that one day in the near future we will succeed. But it can't be done without your support. In the Spirit of Crazy Horse, Leonard Peltier Leonard Peltier Defense Committee PO Box 583 Lawrence, KS 66044 785-842-5774 www.freepeltier.org To subscribe, send a blank message to < lpdc-on@mail-list.com > --------- "RE: Native Prisoner" --------- Date: Mon, 29 January 2001 20:55:07 -0530 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 at 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 66053 Birthday: 9/12/44 Ancestry: Ojibwa-Lakota -- - - - Date: Wed, 24 Jan 2001 12:34:47 -0500 From: "Deborah Richards" Subj: Hi Gary, Two submissions Hi Gary, Two submissions for the next "Wotanging Ikche". They come from Standing Deer's Defense Committee - Barbara Fortier. Thanks Gary. I am so mad and ashamed about Leonard not getting clemency. I'm trying hard to keep my emotions channeled to helping him and others. The best to you and yours during these hard times, Gary. Peace, Debbie ----- Subj: Emergency Letter of Support Needed From: the Standing Deer Defense Committee Barbara Fortier, Coordinator bdyingswan@aol.com http://standingdeer.homepage.com/index.html POB 262, Villa Rica, GA 30180-0262 Dear Friends & Supporters of SDDC: Please help David Antelope by writing a letter of support on his behalf. David is a Lakota Native American from North Dakota who is suicidal & suffering greatly at the hands of the prison authorities. He has been going too long without his very much needed mental health care. His serious present situation is described next, a background w/ more details follows & a sample letter is provided at the bottom for your convenience. Thank you for your needed support. Present Situation: Re: David Antelope #07408-059 Federal Correctional Institution POB 724 Edgefield, SC 29824 On 1-16-01 David was called to Dr. Slater's office of the Psychology Department, FCI regarding another matter. While there David stated to Dr. Slater that his left ear was bleeding, still ringing & he was hearing things; the left side of his head felt "empty", the right side of his head felt numb & he was continuing to experience shakes in his head & body, & loss of appetite. He reported to Dr. Slater that he had had a recent seizure resulting in black & blue bruises on his face when he fell & hit his face against the toilet. He told him that for 3-weeks he has been having severe chest pains & was continuing to suffer with these pains & suicidal moods. David told Dr. Slater that his cell mate & another prisoner were very concerned about his chest pains & notified the C.O. Ms. Berry about the pains, his seizure & that he could not either sit up or get out of bed. She had him escorted to the lieutenant's office being only questioned about his face bruises. He received no X-rays or medical attention. After David reported all of this to Dr. Slater, Dr. Slater ignored David's bleeding ear & sent him back to his cell, doing nothing to help him get any medical care. Background: On 11-17-67 at age 16 David tried to commit suicide by placing a . 22 Magnum under his chin. He didn't suffer any brain trauma but his attempt resulted in injuries to his submandibular region, tongue, palate, nasopharynx & base of nose. He was hospitalized for a prolonged period of time & afterwards continued to suffer from alcoholism & suicidal tendencies. After he was arrested by the tribal police he was placed at the Brown County Jail in a tiny cell containing no bed, no blankets, no bathroom, & no access to shower, emergency button, or phone. He was handcuffed behind his back & severely beaten which caused head injuries. Later Missouri US Federal Medical Center initiated a CAT scan of his brain showing evidence of right frontal hypodensity, severe cerebralataxia w/ diminished cognition, functioning at 72 borderline IQ at the low average range of intellectual abilities. They found him suffering from anxiety, dysphoria & TMJ syndrome, seizure, adjustment, mood & adult antisocial personality disorders. They noted that he hears voices, hallucinates, is depressed & suicidal. Because of his medical record US District Court Judge Charles Kormann had sentenced David to the Mayo Clinic at Rochester, MN so that he could receive the proper mental health services but the Bureau of Prisons (BOP) ignored this sentencing & sent him to Leavenworth instead. Rather than being placed in an area where he could receive mental health care he was placed in mainstream population. A violent incident occurred resulting in more injury to the brain. X-rays were ordered but ignored & he was locked up at segregation unit instead without any proper disability care from 12- 2-99 -- 6-15-00. During this time, January 2000, Leavenworth's medical staff doubled his previously prescribed Depakote to 500mg 2X daily. This over-dosage of 1000mg continued at his present location at Edgefield, causing him to stagger around, run into doors, fall asleep outside in the recreation yard during work & experience dark moods. On 3-20-00 (& a few times after that) David had filled out a medical request form asking for a brain tumor examination-evaluation. He reported loud crashing sounds in his head, cracking in his neck, nonstop ringing in his ears, loud clicking in TMJ area, daily pains, stress, dizziness, shaky hands & legs, blackouts, & a flashing blue spot in his periphery. All requests went w/out any response. August 2000 at Edgefield David refused to continue to take the 1000mg over-dosage of Depakote. The medical staff threatened him to either sign the medical refusal form or get locked up at segregation. Against previous medical exempts of no stairs & no heights, he was ordered to a 2nd floor cell w/ a non-Native prisoner. His written requests to move to another cell were ignored. All of his sick call requests have been ignored or denied. SAMPLE LETTER: Dr. Serrano, MD, Clinical Director Federal Correctional Institution, POB 724 Edgefield, SC 29824 Re: Transfer Request to Mayo Clinic for David Antelope #07408-059 Dear Dr. Serrano: US District Court Judge Charles Kormann had sentenced Mr. Antelope to the Mayo Clinic but the BOP had ignored this court order and sent him to Leavenworth instead. It has come to my attention that David Antelope is still not receiving the proper mental heath care there at your facility. From the information I have received I believe that Mr. Antelope is in danger of his life. His many requests for medical attention are purposely being ignored. Please exempt him from any work detail because his seizures are not controllable and he is going medically unobserved. It is stated in his medical record that he is suicidal. I am asking that he be transferred to the Mayo Clinic immediately where his mental health needs can be appropriately addressed. Sincerely, CC: Warden Dan L. Dove Federal Correctional Institution POB 724 Edgefield, SC 29824 BOP 320 1st St. NW Washington, DC 20534 SDDC POB 262 Villa Rica, GA 30180-0262 David Antelope #07408-059 Federal Correctional Institution POB 724 Edgefield, SC 29824 *Note: to get doctor's, warden's & BOP's attention write in red on their envelopes "Re: Abused Native American Medically Disabled Prisoner" =================================== Chief Rainwater's Plea from Standing Deer Defense Committee Barbara Fortier, Coordinator bdyingswan@aol.com http://standingdeer.homepage.com/index.html POB 262, Villa Rica, GA 30180-0262 Greetings! I am a member of the Louisiana Band of Choctaw Indians, who was tribal chairman. I am a prisoner here at David Wade Correctional Center who is being denied my religious practice. I am a spiritual leader of the Native American Indian religion who was forced several years ago to file into the federal courts to be allowed to practice the Native traditional religion while being held in the Louisiana Dept of Corrections. I am once again being retaliated against by prison officials for my efforts to practice my religion. They have bogusly placed me in the cell blocks, taken 35 days goodtime, 28 days confinement, loss of my prison job, not allowed to attend the educational program. When I was transferred to this prison camp in May of 2000 no other inmates here were allowed to practice the traditional Indian religion, the prison administration here moved to legally cover theirselves at the time to allow me to practice the Native religion in the most restricted means. There were other inmates who wanted to take part in the Native religion with me & they had to go to the chaplain here to be approved and placed on a list. The chaplain here has sought to discourage some who want to him to be approved as the chaplain strongly disapproves of the Native religion practice because of his personal Christian beliefs. Chaplain M. Ray Anderson has racial and religious hatred towards others who are non-Christian. I have been bogusly wrote up by Asst. Warden Goodwin & I have wrote to head Warden Kelly Ward in an effort to clear matters here up, but he refuses to even respond back to me. Such religious hatred that I am experiencing here with the Louisiana Dept of Corrections needs to be condemned. I pray for your support, as I am a member of a number of Native American Indian religious organizations across the USA & in contact w/ many others world over. I have wrote to the Church of Christ to bring attention to him of Chaplain Anderson as being a member of their organization. I ask for your support that letters be sent to the Church of Christ organization condemning Chaplain Anderson & letters be sent to Gov. Foster, Sec of Dept of Corrections Richard Stalder, Warden Kelly Ward & Chaplain Anderson. These people here profess to be Christians forcefully cut my hair that was below my belt line. They cuffed my hands behind my back, shackled my feel & shaved my head, as I did not resist as they wanted me to. I was physically sick for 2 weeks because of being spiritually castrated by these people, as I am a Shaman of the traditional Native American Indian religion, as my grandfather was a Choctaw Indian medicine man (Shaman). Now these people have placed me in a 6X8 cell & are denying me the right to practice my religion in the least of ways. I pray for your support that I might gain the right to once again be able to practice my religion, even while being here in prison. I will be waiting for your response & hopefully you will receive this letter. Please let me know if you do. Thank you for your time & assistance. Chief Larry Rainwater #77590 DWCC, N-2, C-16 670 Bell Hill Rd. Homer, LA 71040 SAMPLE LETTER: Chaplain M. Ray Anderson DWCC 670 Bell Hill Rd. Homer, Louisiana 71040 Re: Chief Larry Rainwater # 77590 & Native Religious Rights Dear Chaplain Anderson: It has come to my attention that Chief Larry Rainwater is being denied his Native religious rights. Your job as prison chaplain is to offer spiritual comfort for all prisoners; not to convert non-Christians or to deny non- Christian religious practice. Besides asking you that Native prisoner's religious rights be respected and allowed, I must remind you that according to the "Religious Land Use and Institutionalized Persons Act of 2000" / "SEC 3. Protection of Religious Exercise of Institutionalized Persons" enacted by 106th Congress and signed by President Clinton on 9-25-00, it is against the law to forbid a prisoner his religious practice. It states, "No government shall impose a substantial burden on the religious exercise of a person residing in or confined to an institution." I am also asking you to encourage Warden Ward to restore Chief Rainwater's former prison housing, prison job, educational program and his 35 days of good time that were taken away because of his efforts to gain his religious right to pray. Thank you for your attention regarding this shocking criminal act of stealing a Native prisoner his religion. Sincerely, CC: Warden Kelly Ward / DWCC, 670 Bell Hill Rd., Homer, LA 71040 Gov. Mike Foster / Governor's Mansion, 1001 Capitol Access Rd., Baton Rouge, LA 70802 Sec of Dept of Corrections Richard Stalder / 504 Mayflower, Baton Rouge, LA 70802 SDDC / POB 262, Villa Rica, GA 30180-0262 Chief Larry Rainwater #77590 / DWCC, N-2, C-16, 670 Bell Hill Rd.,Homer, LA 71040 *Note: the address to the Church of Christ that Chief Rainwater provided me is a church that does not know Chaplain Anderson as a member. I do not know at this time whether this means that Chaplain's credentials are suspicious or Chief Rainwater didn't get the correct information. However, I did write to the address & am requesting that the Church of Christ offer a letter of support anyway. Thank you, SDDC Friends, for your support. -- - - - Date: Tue, 23 Jan 2001 01:35:52 -0800 (PST) From: orion-c@webtv.net Subj: Letter Of Support Required Mailing List: ndn-aim Native American Prisoner Support: Urgent Actions/News Name: Letter of Support Required for John C. Borgsted, Bill Clements Unit, Texas Date: Monday, January 22, 2001Urgent Action: John C. Borgsted #837915, Clements High Security Unit, 9601 Spur 591, Amarillo, TX 79107-9606. Letter dated 12 January 2001: I write this letter to you and my fellow Native Americans in reference to the oppression that I face daily as a Native American inmate in T.D.C.J.-I.D. For everyone who reads this, I request that you write a letter on my behalf to the address I have enclosed. Currently, I am confined to the Clements High Security Unit, also known as Super Seg., where I am locked in my cell 24 hours a day, 7 days a week. On Mon., Wed., and Fri., I am supposed to receive one hour of recreation, but I am often denied because of my long hair. There are many times I am persecuted against for being Native American, when I reply that it is the reason I grow my hair out. There are comments made about my beliefs that are better left unsaid. I am severely underweight and that is a direct result of the meals I often miss for expressing my Native American beliefs. I have filed numerous grievances on these openly discriminatory acts of correctional officers, but they often go unanswered or are slightly treated. There have been three instances in which I have been attacked by officers and the prison administration refuses to move me off the unit, despite my continuous complaints against staff. I ask that my Native American Brothers and Sisters file a complaint by writing to the following address: T.D.C.J. -I.D. Ombudsman, P.O. Box 99, Huntsville, TX 77342, phone: 409-294-6791, fax:409-294-6325. Any of these actions, or a combination of the above, would be extremely helpful to your Native American Brother. Letter of 27 November 2000: Well, I really don't like to ask my Native folks for help, because I know you all got a lot to do, but I've done everything I can. Now I'm counting on your help because my life is in danger here by three officers named: Jason W. Jones, James R. Smith, and Captain Bobby W, Stubblefield. I was jumped on by Officer Smith on the Connally Unit, but he has now moved to this unit. I was set-up by Stubblefield when my door was rolled, I was gassed, had everything taken from me, and was left butt-naked in a cell. Officer Jones jumped on me in handcuffs. Now all three officers are over here on this new "high security", and their homeboys are jacking me for my food, clothes, etc. If you could send out a letter to everyone in the Native Circles and anyone that will help, they could write to the Ombudsman Administration Office (listed above). Please send letters of inquiry/complaint to them, and if you show your support and strength in doing this, they may move me off this unit. If you write letter to prison officials, the Ombudsman, etc. make sure to copy the prisoner as well. ----- To subscribe to this group,send an email to: ndn-aim-subscribe@egroups.com Archived on line at: http://www.eScribe.com FREE LEONARD PELTIER -- - - - 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 Leonard. Leonard Peltier #89637-132, Box 1000, Leavenworth, KS 66053 --------------------------------- 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 #640539, Estelle Unit, 264 FM 3478, Huntsville, TX 77320-3322 --------- "RE: History: Carlisle Indian School" --------- Date: Sun, 14 Jan 2001 21:39:52 -0500 From: Barbara Landis Subj: CARLISLE'S INDIAN HELPER: FRIDAY, JANUARY 13, 1888 [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, JANUARY 13, 1888 NO. 22 ============================= HOW TO BE HAPPY. At the request of a Chicago lady, we repeat the following poem published in the INDIAN HELPER, last June: Are you almost disgusted With life, little man? I will tell you a wonderful trick That will bring you contentment If anything can - Do something for somebody, quick; Do something for somebody, quick! Are you awfully tired With play, little girl? Weary, discouraged and sick? I'll tell you the loveliest Game in the world - Do something for somebody, quick; Do something for somebody, quick! Though it rains like the rain Of the flood, little man, And the clouds are forbidding and thick, You can make the sun shine In your soul, little man - Do something for somebody, quick; Do something for somebody, quick! Though the skies are like brass Overhead, little girl, And the walk like a well-heated brick, And are earthly affairs In a terrible whirl? Do something for somebody, quick, Do something for somebody, quick! --------------- AN INTERESTING LETTER ABOUT SOME OF OUR RETURNED BOYS AND GIRLS. ------------- CHEYENNE AND ARAPAHOE AGENCY, DARLINGTON, IND. TER., Jan. 4, 1857. DEAR MAN-ON-THE-BAND-STAND: I think the last time I wrote to you I stated that Oscar Bull Bear belonged to the scouts. That was a mistake which I should have corrected before this. It was his brother who joined the scouts. Oscar is now working for the Agent, as a herder. He is spoken very highly of for his faithful and efficient work. Today I was in the trader's store, when Minnie Yellowbear came in and laid a check for $90 on the counter and asked to have it cashed. It was her pay for three months' work as laundress at the Arapahoe school. Minne was dressed plainly but neatly. She told me she liked her laundry work as laundress at the Arapahoe school. Minnie is taking the right course to help civilize her people. She is helping herself in a civilized way and is supporting herself and setting a good example. William Fletcher sticks to his citizens' clothes, his English and his soap. Thomas Carlisle has bought himself a mule team and is hauling freight. I met him a short time ago on the road and though he was a white freighter until I came quite close to him. Jesse Bent is issue clerk in the commissary and is a faithful hand. His wife dresses neatly in citizen's dress. Henry North has cut 40 logs for a house in the last four months. There is no trace of Indian about Grant Left Hand's dress, and he converses intelligently in English. Those very few returned Carlisle pupils who pull out their eye brows and dress in the blankets and full Indian costume should remember that their conduct does not so much reflect discredit upon the Carlisle school as it advertises their own lack of good sense. This fact is recognized by Indians and white people alike. Yours, etc., J.H. SEGER. --------------- Wisdom does not show itself as much in percept as in life, in a firmness of mind and a mastery of appetite. -------------- The loss of purity, the loss of simplicity, the loss of honesty are real losses; but they befall us only by our own consent. -------------- Use Time well, and you will get from his hand more than he will take from yours. ========================================== (p 2) 68 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. ============================== "With a great many people morality means merely a fear of being found out." ----------- "Let amusement fill up the chinks of your existence, but not the greatest spaces thereof." ----------- "The shame that arises from praise which we do not deserve often makes us do things we should never otherwise have attempted." ----------- How many postage stamps will it take to weigh 11 1/2 tons? When you can answer this you will know how many stamps were sold in the New York City Post Office for the year 1887. ----------- We can't be too careful in going out of a warm shop into the cold air. Always think this way, "If I am too lazy to put on my coat, I may take a heavy cold and never get over it." ----------- It is pleasant to hear that Nellie Carey likes her new place in the country. Nellie is a grown woman now, and has taken upon herself to provide her own living, independent of Carlisle or the Apache tribe. We wish her every success. In a recent letter she shows great sympathy for her friend, the Man-on-the-band-stand. "I pity the old man," she says. "It is a wonder that he doesn't freeze. I guess Jack Frost gets hold of his nose and toes. I wish I could knit him a pair of slippers, but I am afraid it would take all the yarn in Carlisle to make him slippers, besides I do not know what number he wears. It might be No. 10 or 20. He is so big and wise he knows everything that is going on. I wonder if anybody remembered the poor old soul this Christmas. He is always left out of everything. It seems that nobody cares for him, except Mrs. M.O.T.B.S. Oh, I mean his chief clerk, excuse me." When a book is returned to the library and another pupil immediately asks for the same it shows that the book has been read and talked about. That is right! The more we talk about what we read, the better it is for us. ----------- If one hasn't time to read all of a newspaper, take the best page first. That is the editorial page. There you will find the best thought upon all leading subjects of the day. Intelligent readers read the editorial page first. If you find the language hard to understand keep at it! It will come easy by-and-by. ----------- A hundred and more of our boys and girls who received the INDIAN HELPER last year as a Christmas present, will this week be dropped from the list. We think some of them have money now, and can subscribe for themselves. It would make the Man-on-the-band-stand smile if they had. ----------- Luke Phillips is no more. On Monday morning at six o-clock, after an illness of several months the latter part of which time he was confined to the hospital, Luke quietly passed from this to his eternal home. Many are his friends among our pupils who mourn the death of their beloved companion. His teachers and friends outside of his own race, who knew him but to love him will grieve unspeakably at the sad news. We haven't space in our small paper to give a full account of the noble life and example of this excellent young man now gone from us, but an interesting article will be found in the January "Morning Star" setting forth his beautiful character. ----------- The Man-on-the-band-stand pricked up his ears when he heard strains of music on Friday evening. Then looking toward the sewing room and seeing a bright light shining through the windows, he stepped over to see what might be going on. "Ah!" thought he, as he went up the stairs, "Our Band, their young lady friends must be a happy set," for he heard peals, not of music, but of laughter before he reached the door. He stole in so quietly, that no one saw or heard him and from his corner watched the merry games go on, and heard the jokes, and saw the tricks. Then a mysterious white curtain was drawn aside, showing a table covered with such cakes and ice-cream, not to mention oranges, apples, nuts and candy. The old man was pleased to notice the polite behaviour of both girls and boys; and that they could have a real 'good' time without being rude and boisterous. ======================================================================= page 3 Booh! Cold weather! --------- The New Englanders say, "Good!" --------- The office hall has new oil-cloth and stair carpet. --------- The carpenter boys are busy setting up the bath room in the large boys' quarters. --------- The other shops had better watch out, the harness shop is coming out ahead in "good order." --------- The second piece of music by the band Saturday night was the best they have given us for many weeks. --------- Over 50 books were taken out of the boys' library the past week. We hope the boys do not skim. Read carefully! --------- Dr. Childs, of Washington, D.C., has sent several papers to the Boys' Reading Room, for which they return sincere thanks. --------- A very interesting description of Christmas among the Indians at Seger Colony, Indian Territory, will be given in the January "Morning Star." ---------- Oh, but Comanche does like to be harnessed to a nice cutter, and driven swiftly over the snow. He is a beautiful horse and we believe he knows it. ---------- Some of the boys keep well posted on what is going on at Washington, and on the current events of the day. We wish we could say as much of all the boys. ---------- The boys have been busy pumping out the first water from the new cistern. It will now be closed up and the winter water collected for drinking purposes next summer. ---------- Capt. and Mrs. Pratt, Dr. Given, Mr. Campbell, Misses Patterson and Burgess attended the grand symposium given at the Florence House, Tuesday night, by the Cumberland County Medical Society. ---------- Mr. Allison, the great car man of Philadelphia, President McCauley of Dickinson and a number of the college professors were out on Saturday to witness the boys' gymnastic drill in the new gymnasium. ---------- On Tuesday and Wednesday William Tyndall, Daniel Webster, and Not-afraid-of-Pawnee, visiting chiefs from the Omaha tribe in Nebraska, called at the printing office. They left for the west on the Thursday morning train. Public debate tonight? ---------- Are you going to the lecture tonight? ---------- Exhibition next Monday night instead of tonight. ---------- That is a good place to slide - over by the flag-staff. ---------- The new and larger air-pump works finely. The Philosophy Class are having interesting experiments. ---------- Several able articles from the pen of Frances C. Sparhawk will be printed in the January "Morning Star." ---------- Mr. Thompson says the thermometer is 12 pounds above zero. You may know he attends to the steam-heat. ---------- The study of history broadens the mind, makes the pupil more intelligent and helps in gaining a knowledge of English, so we are glad when we hear of the "perfect" recitations of a class in Primary History. ---------- "Use some of the words from your spelling lessons in your letters" was suggested by one of the teachers. So a little boy wrote to his sister, "When I received your present, I had a strange 'sensation' for I had not sent one to you." ---------- On Monday afternoon Henry Kendall left us for his place of study in the preparatory school of Rutger's College, N.J. Although the week at home was a pleasant one, when the time came to go Henry was ready to return to settled duties. ---------- That was a 'polite' Apache boy who offered his arm to a stout lady, timidly trying to make her way over the icy walks the other morning to her place of work. Don't be afraid or ashamed to offer your arm to 'any' lady, if you see her in trouble and you know you can help her. ---------- Deputy Sheriff Spencer, of Carlisle, and friend, called on Monday. Mr. Spencer thinks our printing office has grown considerably since we occupied one of the little back rooms in teachers' row five or six years ago where he played foreman over the work of the then two printers. ---------- Ella Manchief, one of the little Pawnee girls who was transferred from Carlisle to the Lincoln Institution, Phila., several years ago, sent her picture, this week, to a relative here. Her acquaintances are surprised at the bigness of their once little friend, but greatly pleased at her well and strong appearance. ======================================================================= page 4 A LETTER FROM THE WEST. ------------ PINE RIDGE AGENCY, DAK., DEC. 27, 1887. MR. MAN-ON-THE-BAND-STAND: DEAR SIR: Perhaps pour Carlisle friends would be glad to hear how we are getting along and how pleasantly we are spending the holidays here, so I thought I would write to you and will state that about all of the returned Carlisle students are well and most of them are doing the best they know how and try to behave well. I am not only speaking of the Carlisle students but also other children, those who returned from the Eastern schools and the children of this agency boarding school. Quite a number of them are working at the agency and are doing as well as any Eastern returned pupils. Clarence T. Stars [Three Stars] is still employed at the boarding school. Edgar Fire Thunder is still working on his trade of blacksmithing. Mack Kutepi is at his trade of harnessmaking, he has much repairing to do every day. Frank Twiss is working at his trade yet. Robert A. Horse [American Horse] is working at the carpenter's trade, but it seems that he does not like the trade at all. Wallace C. Shield [Charging Shield] is also working for Mr. Chas. S. Cook. On Thanksgiving Day the Episcopal Church was decorated with all kinds of grain, vegetables, fruits and evergreens. The grain and vegetables were intended to help the poor, two or three boxes of these things were sent to a poor white man who is living on the road between here and Rushville. Pine Ridge was favored with delightful weather for her observation of Christmas, day before yesterday. There was very little snow on the ground but, a clear and cloudless sky. There was a large attendance of worshippers at the Episcopal Church, the church was handsomely decorated with evergreens. The services were imposing and interesting. In the evening there was a Christmas tree from which many beautiful gifts were distributed among the Sunday School children and the older grown. Grand services were held also at the Presbyterian chapel and Catholic school-house. I am very truly yours, SUBSCRIBER. ------------ It is a ridiculous thing for a man not to fly from his own badness, which is indeed possible, but to fly from other men's badness, which is impossible. ------------ Money you earn yourself is much brighter than any you get out of dead men's bags. NEVER TOO LATE TO LEARN. ----------------- Socrates, at an extreme old age, learned to play on musical instruments. Cato, at eighty years of age began to study the Greek language. Plutarch, when between seventy and eighty, commenced to study Latin. Bocaccio was thirty years of age when he commenced his studies in light literature, yet he became one of the greatest masters of the Tuscan dialect, Dante and Plutarch being the other two. Sir Henry Spellman neglected the sciences in his youth, but commenced the study of them when he was between fifty and sixty years of age. After this time he became a most learned antiquary and lawyer. Dr. Johnson applied himself to the Dutch language but a few days before his death. Dudovico Nonaldeschi, at the great age of one hundred and fifteen wrote the memoirs of his own time. Ogilby, the translator of Homer and Virgil, was unacquainted with Latin and Greek till he was past fifty. Franklin did not commence his philosophical researches till he reached his fiftieth year. Dryden, in his sixty-eighth year, commenced the translation of the AEneid, his most pleasing production. --------------- Enigma. I am made of 1, 2, 3, 4, 5. My 4, 3, 1, 5 is what horses can easily draw on a wagon. My 2, 3, 5 is a kind of fish that Massachusetts people like. My whole is something that a number of pupils and teachers have just now, and would be glad to sell cheap. ----------- ANSWER TO LAST WEEK'S NUMERICAL ENIGMA: "Sleigh Ride." ======================================================================= 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 Navajo 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 6 cents to pay postage. ======================================== At the Carlisle Indian School, is published monthly an eight-page quarto of standard size, called THE MORNING STAR, the mechanical part of which is done entirely by Indian boys. This paper is valuable as a summary of information on Indian matters, and contains writings by Indian pupils and local incidents of the school. Terms: Fifty cents a year, in advance. Sample copies sent free. Address, MORNING STAR, CARLISLE, PA. For 1, 2 and 3 subscribers for THE STAR we give the same premiums offered in Standing Offer for the HELPER. ======================================================================= 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: Nahgebah" --------- Date: Tue, 28 Nov 2000 15:18:17 -0000 From: rustywire@hotmail.com Subj: Nahgebah Mailing List: ndn-aim (How do you say Nah--Gee--Bah? The Gee has a J sound) It was the time of year for joy and thanksgiving, but Ashie was concerned about how to make payments on this months bills, and with Christmas coming there was not enough money to cover the rent even, and there still was the light bill to go. The kids were looking forward to Christmas but he thought I wish it had already gone by. He was far from home, this native to Four Corners and from time to time he would look to the South at the horizon, beyond that is where home really was, in the nestle of red rocks, cedar trees and dusty roads. He had not been home since his mother had suffered a stroke and the boys, his three brothers and him decided to board up the house. It was more than a year ago, he got a call that his mother had been found on the floor at the house in Two Gray Hills and flown from Shiprock to Albuquerque. He drove all night and got there after they had operated on her at the University Hospital at the University of New Mexico. He stayed there with her. The doctors said she would come out of the deep sleep she was in. He thought that maybe by talking to her, that she might know his voice and come back. She just layed there, all her gray hair was cut off. He did not recognize her with her hair all gone. As a boy he watched her comb her hair out, early in the morning. She was careful to pick up all the loose ends and put them someplace safe lest they fall into the wrong hands. She took care of her hair and kept it up in the bun all day, tied up traditional style. Now she just layed her with no hair and did not move.. He stayed as long as he could sleeping in his car in the parking lot and pawning his belt buckle and some silver jewelry to get back home. His boss had let him off and paid him for two extra weeks while he was gone, but since his job as a trucker paid no benefits; he was in debt to his boss and could not visit her anymore. Nahgegah was put in a long term nursing home and moved to Phoenix, his brothers and he had decided that was best, because the good hospitals were down there They boarded up the house and put away all the things in there, but they couldn't really touch the things in her room. They left it just like they had their father's room. His father liked to put up pictures of Indians, any kind of Indian and one wall was a collage of Indian pictures, years ago when he passed away, no one in the family had the heart to take them down and so they were still up there, along with his hat, his drum and rattles. Anyway he had chance to drive a load to Albuquerque just before the Holidays and it would be extra pay, and he needed the money so he said ok. He told his wife and she wasn't too happy about it. "What about Christmas, the kids are expecting... .", but her voice trailed off because she knew as well they needed the money. She said, I will think of something. He said I wish I could give you a better Christmas than this but I have to take this trip. It is a hard thing when you know that no matter what you do anything more than that to bring more money home and this Christmas was going to be a bust. He touched the kid's hair as they slept, it was early before daylight when he left. Ashie got to the truckers' yard and saw the dispatcher, got his paper work and found a rig with a Cummins diesel. It was noisy but after it warmed up a while it purred like a kitten. He looked around and thought, looks like I am the only one here today. He put it in gear and started to head out. The dispatcher ran over to him and flagged him down, he stopped. The old white guy could move pretty good when he wanted to. He asked Ashie, what is your cell number. Ashie told him I don't have a cell phone, I will have to call you when I stop. The dispatcher looked at him and did not say anything and he headed out and drove South looking for the freeway. In a few hours he would be looking for the red rocks of home... It was the beginning of a new day, the earth was new in many ways and the early light of dawn was just beginning to reach its fingers to the west. He felt his pocket and the nub of deerskin that held yellow powder, Tah-Dah-Deen, was small in it. If he had a chance he would have to find some to refill it. He thought about this sunrise, reached into the small deerskin pouch and offered a prayer... From my chest may the pollen of dawn help me to learn. He looked to the western horizon as he entered the freeway... From my back may the pollen of yellow evening light help me to learn. As he shifted gears the words came. From the soles of my feet may the pollen of whirlwind help me to learn. He looked at the dawn in the east as the sky was pink and pale blue. From the top of my head reaching toward the sky, toward sunlight and blue birds, pollen help me to learn so that I may walk and go this way with it. Let these things I see help me to learn and let the pollen of wind touch my tongue and guide me in proper way I should go... He stretched and sat up and breathed in the fresh air of a new day. Now restored to youth a little I can go about this day, pollen help me to learn how to walk in beauty this day. He repeated it again as he drove down the highway. Old lady Nahgebah was her name, she came into the extended care nursing home in Phoenix. She was on Medicare, long term and she became known as the Old Navajo woman in bed 6B. They had gone to Gallup and eaten at the All You Can Eat Chinese Place by the Old WalMart she didn't feel too good and thought it was just a long day. When she got home, she put her things away and went to the door to take a look at the sheep. Her youngest son had left to go to Newcomb. She felt strange and then she fell to the floor. It was a strange place, half in shadows and half twilight. In the distance she could see movement but could not reach there, she was on a mountain and they were across the valley and did not see her. Who were these people she tried to talk to them but they would look at her and say nothing. She watched them and some of the looked like monsters... Ashie drove through the mountains driving South, the roads were full of families headed to visit, some had Christmas presents in the back windows and the kids would stick their arms out the windows and pump them up and down. He would reach for the string and the long sound of a diesel horn would bellow out and they would wave. All he could think about were his kids at home, who were just now waking up and finding him gone. There were going to check the tree for new presents but there was just one for each and then they would go to the kitchen for cereal. It was a play, it looked like from where Nahgebah stood, she say a giant talking to a woman, and while she was out gathering plant food from country that looked like Lukachukai, a broad valley with a mountain rising up to the East, she wandered at the foot of it and gathered, drop seed plants for soup. The monster came and she hid and the monster went by her and traveled on. Her shape changed and she moved and there she found a place and dwelt in it. After a time the one who calls himself the Sun went into her place, he was there a long time and then he left. This woman came out and then found a place with dripping water and layed under it. When she did this she could see this was Changing Woman. She was witnessing the conception of the twins, the father came and she conceived them. It was to rid the world of these monsters; she could see them in the distance wandering around. So this is how they came to be. One child conceived with a powerful name, Monster Slayer. When this child was born there was a storm all around the place, there were dark clouds and lightning flashed clockwise starting in the East then the South, then West and to the North in a clockwise fashion. When the second child was born, there was just gentle thunder starting from the East. She stood there and watched this, and heard the names of these children, the first born to kill monsters, he was called Monster Slayer and the other for soft gentle dripping water, Child Born for Water. She could see them when they were small and when monsters came to the place of the mother the boys were hidden. These monsters had heard there was a new force with power born but were not sure where it came from and searched all over for what it was but could not find it. Ashie drove on down through Ute Mountain and could see the spire of Shiprock to the South and felt at home, even with all his worries it felt good to see this place. It was not too far from home. He remembered then that no one was there anymore, just an empty boarded up house. He remembered telling his mother when he as a child, "I will build you a house some day Shima", she would look at him and just laugh and say ok, we will see... he felt bad about the whole thing because he was the eldest son, the one in charge and life did not work out how he planned it. Now she was a vegetable in a strange place. Nahgebah could see the boys grow up in a short time as if by magic and they were strong, and quick, they could see her and she would wave at them and they would wave back. She could not tell how long she had been at this place but she was growing tired of it. She looked to the East and could see some light and strained her eyes to see beyond it. The Twin boys grew and asked their mother who their father was, after three times she finally told them the fourth time they asked. She told them the Sun, and from their the story of their journeys Nahgebah saw, each one, the tests of going to the canyon where men get thrown from the rocks, the place where reeds cut like knives on those that crossed them, the crossing of a river that gets wider when you try to cross it. She saw how the Wind became their ally and how they had the magic of traveling on a rainbow. She watched these boys grow and she could see the light of day becoming better in the East. Ashie turned off the road South of Shiprock and drove west. He was thinking that somewhere in an office in Reno, a guy was drinking coffee and looking at a computer screen watching a map with little blip leave the road off the trail to Albuquerque and he was reaching for the phone. Ashie smiled and was glad he did not have cell phone, but the box above his head mounted outside was telling on him, but he turned down that narrow ribbon of road and headed west anyway. An older Navajo woman herding sheep on a nearby hill at Burnham turnoff wondered what a diesel truck was doing way out here. He waved to her, but she just looked at him and he laughed about it to himself and drove own down the road. Nahgebah could see the Twins approaching the Sand Dunes where when one walks it swallows you up but she felt the rush of Wind as it went by her and it lifted them up and over the sand and she laughed to see it. The boys heard her and they looked at her and then went on to the East. She could see better and the sound of what was gong on outside started to come slowly. She could see the boys travel over the mountains, four of them and she could see them clearly... and then they went over the hill... she closed her eyes and could see them, she knew they were going to see their father at his place, a hogan hidden to the East and that he would test them to see if they really were his sons. She could see this in her mind... . The big rig could not go beyond the turn by the trading post, so Ashie parked the big rig there and walked from there to the a little house to East from there. The trader came out and wondered if maybe he forgot about a delivery there. Ashie waved and pointed to the East and walked on, the trader stood on the steps watching him pass the old Reverend Kay's place and walk toward the Natani's place and disappear into the trees. Ashie could see the road into the place had not been used for a while and the house was still boarded up, he expected to feel at home, but it was like coming to an abandoned place, no one had been there for some time, the road was little used. He was home but there was nothing there. He looked at the corral and it was empty. He closed his eyes and remembered all the family used to gather and visit; now they were all gone separated. No one was coming here for Christmas anymore. He walked around the place and then walked back to the rig, in four hours he would be in Albuquerque. Nahgebah could see that she was in a nursing home but could not talk. She had seen daylight and walked toward it from the place on that strange mountain and found herself in bed. She was weak, and did not know these people; she heard them call her the Old Navajo Woman in 6B. She thought is this how it is to be old, where are my children, why haven't they come to see me. She thought I have to exercise, but did so at night in the quiet of it, moving every so slowly to get her legs and arms moving again. She did not talk to the people around her, but they could she was looking at them but they talked like she wasn't there. When she slept she could see the Twins, Monster Slayer and Born for Water, and she watched them in their travels. She could see the medicines they carried, their lightening arrows of straight lightning, spotted lightning, and straight lightning and their armor of flint that covered their heads, body and feet. They would look toward her every now and then, but would not wave, because they had outgrown such things. She was stronger now and she made her way to near where they were... she heard the talking there, their Father was saying, this mush inside this basket is powerful, from four directions, it is there and you have eat it a certain way he said. If you do this you will be restored. It is from the pollen of what is called restoration, a restoration of youth and in beauty it is done. It will give you strength. She watched them as they ate this and after they had left saw the small morsels left behind. She felt she should eat it but then it was too powerful so she skimmed just the dew off it and tasted just a little bit of it and then left. Ashie got to Albuquerque, the yard was closed, and he crawled over the fence and dropped the paper work in the door slot and unhooked the trailer and left it there. He drove on down to Central to the Tewa Lodge and got a room, it was almost Christmas. There was a bar not too far off, the Blue Spruce, he saw some Indian people standing outside and thought about going in there but then thought nothing good will come of it and fell asleep watching tv. He did not call home because he nothing to say, he felt bad he had nothing for his family for Christmas and let his tired body carry him off to sleep... Nahgebah felt the hand of a young girl, a teenager, she had blue eyes, she was brushing her hair as she was in bed and tied it in the back. She could hear music, Bing Crosby playing down the hall. It was early about breakfast time; the Candy Stripers were delivering presents to the old folks there. Nahgebah got up and looked outside and saw the packages of clothes sitting on chairs and she took one back to her room. She moved around, she looked in the mirror and saw her hair was all white, and she dressed herself and looked down the hall. One of the young girls forgot something in her car and ran out the door to get it, Nahgebah was right behind her. You could not tell she was 83, she move quickly and wal