From gars@speakeasy.org Tue Apr 24 02:16:15 2001 Date: 4 Apr 2001 01:04:38 -0000 From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews09.014 W O T A N G I N G I K C H E Otapi'sin Atsinikiisinaakssin KANOHEDA ANIYVWIYA O It-hah-pe-hah Ah-num pah-le Ha-Sah-Sliltha O o O ni-mah-mi-kwa-zoo-min Un Chota O o O Aunchemokauhettittea O o o o o O VOLUME 09, ISSUE 014 O o O Es'te Opunvk'vmucvse April 7, 2001 O o O Ximopanolti tehuatzin, Blackfoot frog moon O inin Mexika tlahtolli Creek big spring moon ( N A T I V E A M E R I C A N N E W S ) ==>If you want your Nation represented in the banner of this newsletter<== email gars@nanews.org with the equivalent of "News of the People" in your tribal language along with the english translation +-----------------------------------------------------------+ | Much more happens in Indian Country than is reported | | in this weekly newsletter. For daily updates check | | http://www.owlstar.com/dailyheadlines.htm - also events | +-----------------------------------------------------------+ This issue contains articles from Indianz.com, owlstar.com; KOLA Newslist, Indianz elist, ndn-aim, Triballaw and RezLIfe mailing lists; UUCP email; http://www.wordpeaceday.com/2001/ http://www.indianz.com/SmokeSignals/Headlines/showfull.asp?ID=intl/3292001 http://cbc.ca/cgi-bin/templates/view.cgi?category=Canada&story= /news/2001/03/27/harris_bills010327 IMPORTANT!! ----------- 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 As historian Patricia Nelson Limerick summarized in The Legacy of Conquest: The Unbroken Past of the American West, "Set the blood quantum at one-quarter, hold to it as a rigid definition of Indians, let intermarriage proceed as it had for centuries, and eventually Indians will be defined out of existence. When that happens, the federal government will be freed of its persistent 'Indian problem.'" "In all honesty. I can tell you that I wish I hadn't been at the Jumping Bull camp that day in 1975. But I've never regretted that I was one of those who stood up and helped to protect my people. I've sacrificed nearly a quarter century of my life, of my freedom, for so standing up. I admit it, I'm tired. Over the years, I've hidden away my suffering. I smile when I feel like crying. I laugh when I feel like dying. I have to stare at pictures of my children and my grandchildren to see them grow up. I miss the simplest things of ordinary life--having dinner with friends, taking walks in the woods. I miss gardening. I miss children's laughter. I miss dogs barking. I miss the feel of the rain on my face. I miss babies. I miss the sound of birds singing and of women laughing. I miss winter and summer and spring and fall. Yes, I miss my freedom. So would you." __ Leonard Peltier, "Prison Writings...My Life Is My Sun Dance" +- -- -- -- -- -- -- -- -- -- -- -+ | 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! This is the way. We can never be alone as long as we trust the gifts we were granted, and remember there is but one, true, great power. When the last light is dimmed, Creator's light will shine still and show His children the way. The tightening of rules on native prisoners, bordering on challenges to court orders, can come as no surprise to anyone who has 1) ever worked to assist those who find themselves in the ironhouse or 2) ever paid even the slightest bit of attention to prison operations in Texas and Florida under Bush governorships. We can trust that prison authorities knew they had a green light to reduce "confinement/care/control" to "control." How can anyone even pretend surprise Secretary of Interior Norton wants to proceed with plans to open wilderness areas to oil and lumber exploration (please read that as exploitation)? One glance at the oil, cattle and coal interests that Bush and Cheney are part of and Norton's own history in Colorado could have told you what was coming. While I still am not endorsing or condemning political choices, such as they were, I am not surprised by the events which have transpired since Bush took office, and, bad as it is, I fully expect all that has past to pale when measured against what is yet to come. This group firmly believes the gifts of Mother Earth are merely bounty to be stripped and utilized for immediate personal gain. The only surprises can be the degree of the rape and the boldness of the rapists. I was chastised for last week's editorial. This editorial is an opinion page. Here is where I share my views with readers. I ask no one to take my opinions as guidance. I am glad I provoked a response, even a negative one. It means at least one person thought about what was said and created his or her own opinion. I hope even more will read this issue's editorial and articles and care enough to draw some conclusions and do what they believe is right in response. Consider what is happening to the air you breathe, the water you drink and the food you eat and pray the Sacred Hoop will begin to mend before our children's children have to survive on what is left of what could have been. The prophesies tell us what is to come. It is good we are not alone. , , 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 ---------- - Ramapough Mountain Chief Redbone - Bones of Contention - Chief Arvol Looking Horse: - Return Fort to Salinans World Peace Day - Fishing Agreements - AFN: Indigenous Peoples' Summit Limit Treaty Rights - Eastern Door: - Tribe/State Closer to Zapatistas: Dropping the Masks Cooperative Park Management - Moving Back to the Reservations - White Men Accused of - Connection To Land Attacks on Spokane Indians Drawing American Indians Home - Dudley George Suit - Ex-BIA Employees must - Native Prisoner Repay School-Lunch Funds -- Eddie Hatcher Trial - Cherokee Nation to - History: Carlisle Indian School Offer Building Starts - Rustywire: Ayo likahniish - Cherokee Nation Marshals - Poem: Rockets to the Moon Cross-deputize - Verse: Hawaiian Book of Days - Zapatistas Address Congress - Native America Calling - Broken Promise - Upcoming Events --------- "RE: Ramapough Mountain Chief Redbone" --------- Date: Tue, 3 Apr 2001 06:11:05 -0400 From: Janet Smith Subj: OBITUARY, Chief Redbone >From boston.com Ramapough Indian chief and activist dies By Associated Press, 4/2/2001 11:13 HILLBURN, N.Y. (AP) Ronald Redbone Van Dunk, who led the Ramapough Mountain Indians in their 22-year drive to gain federal recognition as a tribe, has died. He was 68. Van Dunk, who was known as Chief Redbone, died Sunday of heart failure following complications after surgery, said his wife, Sheila Van Dunk. At the time of his death, Van Dunk held the position of grand chief of the 3,000-member Ramapough Mountain Indians, whose members belong to three groups or clans living in Hillburn in Rockland County, and Mahwah and Ringwood in New Jersey. The Ramapough Indians are recognized as a tribe by the states of New York and New Jersey. But the federal government denied the request for recognition in 1996. The tribe is expected to argue the case before U.S. appellate court this year. In a 1993 interview, Van Dunk said the tribe was seeking federal recognition not to open a casino, but to seek health, education and housing benefits available to recognized tribes, and recognition for the group's heritage. A resident of Hillburn, Van Dunk is survived by his wife, a son and two daughters. Funeral arrangements were being prepared by Scarr Funeral Home in Suffern. Copyright c. 2001 Boston Globe Electronic Publishing, Inc. ----- Janet Smith Owlstar Trading Post http://www.owlstar.com --------- "RE: Chief Arvol Looking Horse: World Peace Day" --------- Date: Sun, 1 Apr 2001 9:21:55 AM MDT From: kolahq@skynet.be (KOLA) Subj: From Chief Looking Horse staff/for the world urgent <+>=<+>KOLA Newslist<+>=<+> From: "paula h" Why World Peace Day June 21st, 2001? In 1890, the Wounded Knee Massacre occurred, in which 300 Lakota women, children and old men of Chief Big Foot's Band were murdered. By then a history of similar atrocities toward selected people had taken place, signifying the Sacred Hoop of Life was now broken. 100 years later, Chief Big Foot's lineage Grandson, Chief Arvol Looking Horse, along with many Lakota brothers and sisters journeyed the same route on horseback, from Standing Rock, ND to the Wounded Knee Massacre site in South Dakota, December 15th -28th, the coldest time of the year. This 1990 Big Foot Ride had completed its fourth year to the massacre site; it had begun in 1987, as all ceremonies are done in intervals of four. In sometime 40 below degree temperatures, they suffered this tremendous journey to its completion. It was then the "Wiping of the Tears Ceremony" would come to be known for its healing ability, for a Nation that suffered much pain. The Ride originated from a dream of a man named Birgil Kills Straight, he shared the vision and was supported by many Spiritual leaders since 1986 to today. Thus began the mending of the Sacred Hoop of life, as the Riders learned that they were able to go beyond their pain and began to understand the meaning of healing and moving toward peace within themselves. This healing ride has since been continued by the youth, along with Chief Looking Horse as their Spiritual Leader and will mark its 10-year anniversary ride this year of 2000. During this time the Riders recognized the foretold prophesy of the ancestors had come about; the 7th generation once again would stand and bring back a process of healing to the Nation. During the Big Foot Ride, Severt Young Bear, a respected Lakota Elder then pronounced Chief Arvol Looking Horse, Chief of the Lakota, Dakota, and Nakota Nation. This would be a 3rd Chief ceremony for Chief Looking Horse, the first was when he was 12 years old when the Sacred White Buffalo Calf Pipe was passed down from his Grandmother, through a dream giving direction of it's Keeper. The second ceremony done in 1988 presented by the Cree Nation in Honor of his work toward peace when he received the prestigious "Wolf Award", that Canada awards to individuals who dedicate their lives toward Peace. Four years later after the 1990 Ride, it was announced that Global Warming was now a serious effect upon all life. That same year, exactly four days after a Sundance a white buffalo calf was born in Wisconsin and was named "Miracle". Chief Looking Horse remembered that the story he once heard as a child had now come about, that the White Buffalo Calf Woman's spirit would make her presence known, a sign of great changes would began signifying the cross-roads. Six other white buffalo have since stood upon the earth. Through spiritual guidance, in 1996, Chief Looking Horse once again made a journey, called the "Unity Ride", on horseback from Canada to Grey Horn Butte, and unfortunately inaccurately named Devil's Tower. The Ride was to bring awareness to this particular site of Grey Horn Butte, as it was passed down through history that near this place the White Buffalo Calf Woman made her first appearance bringing the gift of the Sacred White Buffalo Calf Pipe, which occurred 19 generations ago, the same "C'anupa" (Pipe) that Chief Looking Horse cares for. The purpose of the Ride was to bring about the significance of sacred sites that exist every 100 miles, the spiritual tie to Mother Earth, similar to what people explain as the charkas (spiritual connections) on our human bodies. Upon completion of the Unity Ride's journey to the sacred Site on June 21st, the "World Peace and Prayer Day" (WPPD) ceremony importance was realized. By the testimonies of the attending speakers from various Nations, in sharing their prophesies accompanied by Scientific knowledge of the state of our ailing Mother Earth, it became evident that the need to spread the word in continuing the WPPD ceremony had to be done at as many sacred sites as possible. These sacred sites are significant connections to Mother Earth and praying/meditating at the sites would be the key in bringing about Global Healing toward Mother Earth and her children, together with creating a strong voice towards Peace. For the next 3 years the June 21st ceremony moved to the next 3 directions, north in 1997, east in 1998 and south in 1999 upon Turtle Island (the north & south America and Canada). It completed its journey as it came back to the center for a Thank You Ceremony, to the "Heart of Everything That Is", the Sacred Black Hills in the year 2000. Believing that the effort was complete, Chief Looking Horse asked the Global Community to continue the ceremony at their sacred sites, whether it is at people's place of worship or at a significant site their Nation identifies as of great importance, giving back the responsibility to the people. In creating a strong message of the need for the Global healing toward Peace, Chief Looking Horse offered to take the ceremony once again to the four directions. Since more insight was needed for this particular endeavor, Chief Looking Horse began looking for assistance in making this journey a success. He approached Hanna Strong, a woman well known for her environmental and spiritual work on a Global level. With a team of concerned spiritual activists for peace, the five-year journey would go around the world to four continents of colors, red, yellow, black and white with a thank you Ceremony back at Turtle Island. The journey will begin in Ireland, a significant place in need of a healing. Ireland has now come full circle; many of their people are creating a strong voice of ideas for healing a fragile ecosystem. They have learned from their mistakes by the visual depletion of their ecosystem and producing possibilities in the various environmental restoration projects. WPPD 2001 will began this world wide spiritual journey by inviting well-known prestigious Spiritual Leaders from different cultures to contribute their abundance of knowledge in educating and sharing the path toward attaining Peace. It is now evident in the last 5 years of sponsoring this event, that according to Star Knowledge, June 21st, known as the Summer Solstice, is a most important time to pray/meditate. Almost all ancestors of Nations upon Mother Earth, recognized this significant time and journeyed to their sacred sites, to gave thanks and offered their prayers, thus ensuring a bountiful Mother Earth. Many Indigenous Nations have kept this spiritual time alive in their culture or they are reviving the wisdom observance. The vision is for all continents, no matter what belief in the Creator, to pray/meditate with one another, in order to obtain an energy shift to heal the Earth and achieve a consciousness toward attaining Peace. The Ozone Layer is now realized as Mother Earth's Spiritual embodiment, for what can be understood as her aura. Possibly we can understand all this as Mother Earth having a fever. This damage to the Ozone Layer is creating Global Warming and must be healed in order for the next Seven Generations to survive. The belief of the Seventh Generation is important to the Lakota people. Every person has a responsibility to make decisions based on 7 generations to come. We understand that 7 generations ago, our ancestors, foretold and prayed, that we would find a solution to heal the foreseen destruction of Mother Earth. We continue the possibility of healing a wounded Mother Earth, ensuring our children's future, by respectfully reaching out to all Nations to assist in this monumental endeavor. As we bring awareness to the Global Community to work together toward healing our Mother Earth, there will come a healing amongst the Nations, especially in our children. Most all Nation's Spiritual Leaders realize that the crossroads are now upon us and we must put our hearts and minds together to attain the necessary solutions. May the Sacred Hoop of Life once again live, where there are no more beginnings and no more endings. <+>=<+> KOLA Information: http://users.skynet.be/kola/index.htm KOLA Petitions: http://kola-hq.hypermart.net KOLA Greeting Cards: http://users.skynet.be/kola/cards.htm --------- "RE: AFN: Indigenous Peoples' Summit" --------- Date: Thu, 29 Mar 2001 13:08:36 -0500 From: TCote Subj: AFN Press Release re: Indigenous Peoples' Summit <+>=<+>KOLA Newslist<+>=<+> March 29, 2001 ABORIGINAL AND INDIGENOUS LEADERS STRIVE TO FIND COMMON POSITION TO PRESENT TO OAS MEETING Indigenous Peoples of the hemisphere, Canada, United States, Central and South America, are meeting in Ottawa to define a common position to be presented to the leaders who are gathering for the Summit of the Americas in Quebec City in April. National Chief of the Assembly of First Nations, Matthew Coon Come said: "Let us celebrate our survival. Let us showcase our triumphs in business, the arts, technology and other fields. We missed the industrial revolution, we will not miss the information technology revolution". The first day of the meeting highlighted the launch of an Aboriginal Portal, a gateway to the Internet by and for Aboriginal and Indigenous Peoples of the world. This will provide them with a tool to share experiences and knowledge. They will be able to communicate directly through this technological medium. Discussions also focused on corporate social responsibility. The corporate sector must respect the rights of Indigenous Peoples of the world and provide a greater share of the benefits they derive from the lands and resources with Indigenous Peoples around the globe. The next two days will be devoted to the review of the OAS and the UN Declarations on the Rights of Indigenous Peoples and other pressing human rights issues facing all Indigenous Peoples of the world. The leaders are expected to ratify a protocol between all Indigenous Peoples of the hemisphere. A framework document will be released on the final day of the Summit and will be presented to the Prime Minister of Canada who has promised to present this document to all the leaders who will meet at the Summit of the Americas in Quebec City in April. For additional information, contact Jean LaRose at (613) 241-6789, ext. 251 (jlarose@afn.ca ) or by cell at (613) 795-9664 <+>=3D<+> KOLA Information: http://users.skynet.be/kola/index.htm --------- "RE: Eastern Door: Zapatistas: Dropping the Masks" --------- Date: Sun, 1 Apr 2001 10:22:54 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="EDITORIAL/NATIVE VIEW" EDITORIAL: Zapatistas: Dropping the masks `The Eastern Door' KANIEN'KEHA:KA NA'KON:KE RONTEHNHOHANONHNKE Volume 10 Issue 08, Mar. 16th, 2001 By: Ross Montour, The Eastern Door Different peoples have different world views. Any Native person who has lived any length of time in this world knows that the world view of their people, their ancestors, is and was radically different from the world view imported by the Europeans. As Native people, we know, historically and presently, that for us the European world view has been a disaster. Reading an editorial, published in The National Post this past Tuesday, drove the point home. In their editorial, entitled "Mexican standoff", the author makes clear the difference between the Indigenous and Western world views. Focussing his comments on the Zapatista movement in Mexico, the author lets fly with his world view. Beginning with what is supposed to be an historical commentary, the author says, "After suffering centuries of authoritarian rule, Mexicans naturally revere their many revolutionaries as national heroes." This, the author muses, no doubt explains the Caesar-like reception granted Zapatista leader, Subcommandante Marcos when he arrived in Mexico City this week. Branding the movement and 'leader' as revolutionary, the author bashes both the man and the ideals the movement represents. The author speaks of Marcos saying he will remain in Mexico City until the Mexican Congress approves new rights for Native Mexicans. One wonders what 'new rights' he might be referring to when the problem is more about the historic lack of any rights being granted to the Indigenous people over their territory? Marcos, he says, hides behind a mask to hide his true identity "just as his Native rights platform covers a far more ominous threat to the delicate rebirth of democracy in modern Mexico." Again demonizing Marcos and the movement he speaks for, the author goes on about Marcos' speaking out against globalization and the evils of capitalism. The uprising in Chiapas began 1994, he says , "on the day the North American Free Trade Agreement came into force." The writer reveals himself in those words. The threat against NAFTA is what moves him. In this he doesn't spare Mexican president Vincente Fox, who he feels has foolishly attempted to 'lure' Marcos into the 'legitimate' political arena. This he says, will only serve to embolden Marcos' demands, and therefore warns against the granting of any 'new rights.' What these people need is not special rights or revolutionary heroes, he rails. What they need is economic progress, presumably via NAFTA. What's wrong with this picture? The Indigenous people of Mexico, among many other places, have never been granted any recognition of their Indigenous rights nor any control over their traditional lands. Does this sound familiar at all? What really is at stake in all of this? The whole free trade exercise has been one aimed at maximizing the profits of multi-national corporations and as such has taken advantage of the huge resource of cheap labour in Mexico. The interests of the United States and Canada, and the multi-national corporate interests they serve, do not have the interests of the Indigenous people of the Americas at heart. Theirs is a different world view, to be sure. As Mohawks, perhaps we can find more in common with the Zapatistas than camouflage and masks. It is not so hard for us to relate to what is happening to our brethren in other parts of this hemisphere. We can remember the struggle over our own land rights, when we look back to the crisis in Oka. When delegates from 34 countries of the hemisphere gather in Quebec City this April, they will be negotiating their super trade agreement called the Free Trade Area of the Americas. Two things are certain: the interests of the Indigenous peoples of the hemisphere are not going to be represented, there will be no Zapatistas there to negotiate on behalf of Indigenous peoples; and security will be intense. No masks allowed. One would hope the same rule applied to those serving the 'gods of gold.' Copyright c. 1997-2000 The Eastern Door --------- "RE: Moving Back to the Reservations" --------- Date: Thu, 29 Mar 2001 12:20:40 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="URBAN RETURN" http://www.owlstar.com/dailyheadlines.htm Urban Indians are moving back to the reservations Census figures show their population in King County has dropped by 8 percent Thursday, March 29, 2001 By PAUL SHUKOVSKY SEATTLE POST-INTELLIGENCER REPORTER MARYSVILLE -- Bob Sheldon came home last July, trading an unhappy life as an "urban Indian" for a life back on the reservation. At 78, he's bucking a trend. -------------------------------------------------------------------------------- For generations, American Indians have left impoverished reservations to find jobs in cities. Although the 2000 Census shows that the trend continues, some reservations are seeing a resurgence in population. And at least one metropolitan area -- King County -- saw a significant decline in urban Indians. Census numbers released last week show that the number of American Indians living in King County dropped by 8 percent between 1990 and 2000 - - an exodus made even more remarkable because the number of people identifying as Indian rose dramatically in Washington and in all other urban areas of the state. In 1990, 17,305 American Indians were counted as living in King County. Last year, there were 15,922 Indians in the county. TRENDS Migration to and from reservations in Washington At the time of that count, Sheldon was living on the street in Seattle. Not long after, he moved back to the Tulalip reservation, finding a more "friendly place, friendly face and friendly greetings." For many urban Indians, the mean streets of the city have gotten a bit meaner in recent years. "Because of welfare reform in the cities, there is a new movement of those Indians returning to the reservations as a result of lost welfare assistance," said Ron Allen, vice president of the National Congress of American Indians and chairman of the Jamestown S'Klallam Tribe on the Olympic Peninsula. Census data dealing with that issue will be available later this year. Sheldon wasn't the only one to come home. He was joined by hundreds of others, most of them returning to a revitalized reservation offering good jobs and good housing. In 1994, there were just over 1,800 enrolled Tulalips, and 1,204 Indians of any tribe living on the reservation. Today there are 3,330 enrolled, with 2,236 living on the reservation. It's unclear how many tribal members now live on the reservation, but it's notable that in 1990 Tulalip tribal government owned just 90 housing units where now there are 290. At the same time, Snohomish County, home of the Tulalip, saw a 28 percent increase, to 8,250. John McCoy, director of governmental affairs for Tulalip, said he and other tribal members have moved back to the reservation because "the quality of life has improved quite a bit." His three daughters moved back from other states after an economic renaissance swept the reservation north of Everett. The driving force behind the new economy was gaming -- a casino the tribe opened just off Interstate 5 in 1992. It created jobs and money to further diversify the tribal economy and improve housing, health care and social services. It's unclear from raw census numbers how many of the Indians who left King County were Tulalips, but McCoy said, "There were quite a few (Tulalip) that were living and working in Seattle." Sheldon was one. "I was getting an Army pension, but it wasn't enough to get by," said Sheldon, who was sleeping on the streets and struggling with alcohol. Relatives searched for Sheldon in Seattle and brought him home last July to the tribal senior center. He says it's good to be back with his people, and that he hasn't "touched a drop" since coming home. Indian count difficult Counting America's native people may be more complex than enumerating any other racial group in the 2000 Census. The Census Bureau reports that the number of people who identified themselves as American Indians increased 26 percent since 1990, to 2.5 million nationwide. The increase was 14.5 percent in Washington state. Census 2000 for the first time let Americans check more than one ethnic category, which allowed 4.1 million people to self-identify as having some degree of Indian ancestry. In Washington, 65,639 people checked the mixed- race Indian category. Does that add up to a rapidly growing Indian population? Not necessarily. Natives are far more difficult to count than are most ethnic groups. The 1990 Census missed an estimated 12.2 percent of reservation Indians. The reason is unclear, but a deep-seated suspicion of the government likely prompted many to avoid being found. Uncle Sam shifted tactics. "They broke through the fear barrier that the count would be used against them," said Allen, the Jamestown S'Klallam chairman. "The U.S. was trying to track down every Indian -- that is something cultural that has been passed down from generation to generation," Allen said. "When the Census decided to go out of its way to get a more accurate count ... they used Indians to count Indians. So they had much better success." Because Indians apparently allowed themselves to be counted, the undercount in the 2000 Census was an estimated 4.7 percent on reservations, and 3.28 percent elsewhere. The Census Bureau used an outreach program run by Sydnee Chattin-Reynolds, a Blackfeet. "To overcome the distrust of the government was the major issue," Chattin-Reynolds said. The program took pains to respect tribal sovereignty by acting as one government dealing with another. Another thing that we understood is that each tribe has its own culture." The bureau also used respected tribal elders like Helma Ward, who teaches the Makah language to youngsters at the Makah tribal museum and cultural center. She commands respect at Neah Bay -- and she was the one handing out the Census 2000 baseball caps last year. Mixed-race Indians Trying to count Indians also illuminates one of the most sensitive issues in Indian Country today. After generations of intermarriage, exactly who is an Indian? "They were always out there," Allen said of the mixed race Indians. "It is just that in the past, those individuals never had any way to identify that heritage." How mixed-race Indians are counted is an important issue in Indian country, where poverty is the norm and crucial federal funding is needed to support social services and educational programs. Allen said he hopes the mixed-race natives will be counted when it comes time for the government to set budgets. But are all those Indians really Indians? Author Sherman Alexie, a Spokane who grew up on the reservation, said he sees "a real danger of overcounting in urban areas because of people saying they're Indians when they don't really have any cultural, financial or political stake in their tribe or its interests." In recent years, demographers have warned of a "Dances with Wolves" effect, as people with little or no ties to Indian culture began to claim Indian heritage because of the popularity of the Kevin Costner film. Alexie said self-identification by wannabes allowed in the 2000 Census may skew the count, and shift federal dollars away from reservations to serve newly identified urban Indians who really are not. "The mixed-race category is really cute," he said. "It's a cute little fantasy. "Culturally speaking, I'm not really sure that a lot of people that grew up identifying as Indian, regardless of their blood quantum, are going to check any other box but Indian. You're either a member of the tribe or you're not. You're either politically, culturally and socially connected to the tribe or you're not. If you are, then you're an Indian." Alexie, who said he is about three-quarters blood, checked only the American Indian box on his census form. Those who checked more than one, he said, are probably middle-class, college-educated, herb tea-drinking members of the REI outdoor equipment coop who wouldn't really blend in on a reservation. The Census Bureau avoided judgments -- self identification was just that. Ken Hansen, chairman of the Samish Tribe in Anacortes, outlined the dominant view in Indian country when he declared that "it is a fundamental right of any nation, including tribal nations, to define their own membership. If a person meets the criteria for membership in a tribe, then they are an Indian." Yet there are about 560 recognized tribes, 26 of them in Washington. Each sets its own criteria, adding to the complexity of the count. Deobra Juarez, a Blackfeet tribal member, thinks a lot about the concept of Indian-ness. She, too, bridles at the notion of wannabes who think it's now cool to be an Indian. "I am more critical of people self-identifying as Native American; that is when people think of being Native American as a club," said Juarez, a Seattle-area investment banker and former executive director of the Governor's Office of Indian Affairs. Juarez is just a bit under half-blood. Her husband is not Indian, which makes her daughters, Raven and Memphis, 1/32 under quarter-blood -- the cutoff for membership in the Blackfeet Nation. "My children identify as Indian. They dance. They understand the power of the drum. If you ask them what they are, they say Blackfeet," she said. But they are not members. "It is the tribe that decides and so be it. But it would break my heart if they thought they couldn't share in that. "Indian leadership is recognizing that things are changing and how we define ourselves is something we have to look at." She spoke of how honored she was to discuss the issue with Blackfeet tribal chairman Earl Old Person, who is also an elder and traditional chief of the tribe by descendancy. "Even for he and I to have the discussion ... is monumental," she said. "Times are changing. Earl and a lot of older Indian leaders recognize that being sovereign isn't being an island. Our people are going out there. Usually our people left and never came back. Now we can come home and bring things for our people whether it's being an investment banker or a lawyer. "We've won the battle of who gets to define us: We do. The second round is how do we do it. Do we adopt the system white America gave us based on blood? These are things that are all being talked about right now." Quick facts -Washington residents who said they were of more than one race were most likely to claim some American Indian heritage. -There were 93,301 American Indians in Washington, with another 65,639 people self-identifying as a mix of Indian and some other race. -Washington's 158,940 full or part-Indians equal 3 percent of the state's population. -Washington's population was 1.7 percent Indian in the 1990 Census, which did not allow identification with more than one race. -Most residents of seven of the state's 26 reservations were non-Indian. -The number of people identifying themselves only as Indian declined in three Washington counties: King, Garfield and Pacific. -------------------------------------------------------------------------------- P-I reporter Lise Olsen contributed to this report. P-I reporter Paul Shukovsky can be reached at 206-448-8072 or paulshukovsky@seattle-pi.com Copyright c. 1999-2001 Seattle Post-Intelligencer --------- "RE: Connection To Land Drawing American Indians Home" --------- Date: Sun, 1 Apr 2001 10:22:54 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="COMING HOME" http://www.owlstar.com/dailyheadlines.htm Connection To Land Drawing American Indians Home By CARSON WALKER Associated Press Writer Web posted Saturday, March 31, 2001 Editor's Note: One in a series of stories this year entitled Census 2000: Beyond the Numbers ------ KYLE -- While most rural South Dakota counties are losing people about as quickly as they gained them a century ago, the state's nine American Indian reservations are growing. And unlike the state's economic engines such as Sioux Falls, Rapid City and Watertown, it's usually something far deeper drawing Indians back home. "It's really special to us, our land," said Leatrice Wilson, who in 1997 moved from Colorado back to her family's land in the heart of the Pine Ridge Indian Reservation. South Dakota's Indian population of 62,283 in 2000 reflected a 23 percent increase during the 1990s, according to the U.S. Census Bureau. Indians are the state's largest minority group, comprising 8.2 percent of the population. Besides wanting to reconnect the cultural ties Indians have with their homeland, other factors also are at work. One is a cutback welfare. Indians who once might have been able to make ends meet with a job off the reservation and supplemental welfare no can longer do it, so they are forced to return to the reservation, said Dennis King, of the Oglala Sioux Tribe's housing office in Pine Ridge. Also, a family's main breadwinner sometimes gets sick or no longer can afford to keep the family outside the reservation, he said. King and Charley White Elk of Kyle said others return after experiencing culture shock outside the reservation. "They'd much rather work back at home where they're familiar with their people," King said. Such an increase without an accompanying boost in services is having an impact. Some people have been on tribal housing waiting lists for years. And it's common to have several families in one house. "If we evict one family from (tribal) housing, we're actually evicting three or four families because that's how many people are living in one house," King said. Theresa Two Bulls, vice chair of the Oglala Sioux Tribe, said the census numbers directly affect money from Washington for housing, education, health care and other services. But such funding is not the long-term solution, she said. Her goal is to draw economic development to help people "become self- sufficient so they're not depending on the government," Two Bulls said. "There's so much potential out there. We shouldn't be in this poverty- stricken state." Angel Reddest grew up on the Pine Ridge reservation, attended Black Hills State University in Spearfish and lived for a while in Rapid City. Now she owns the Lil Angel's convenience store in Kyle with her mother and brother. "I like it here on the reservation, and that's why I chose to come back," said Reddest. Wilson said many people are doing what she and Reddest did: getting an education and returning to the reservation to find work that will help them give back to their people. "There's a whole new generation of people who are on the reservation that have lived out there and have an education and they're determined to be a part of what's going on to help the tribe," Wilson said. For her, the seed was planted more than a decade ago during a visit to her mother's house on the family's 160 acres. It sits along the path of the annual Big Foot Ride, an Indian pilgrimage from Eagle Butte to Pine Ridge in memory of the 1890 Wounded Knee massacre. Because of the emotion, Wilson vowed to return to the land. "Whatever it takes for me to get out here, I'm going to have my own place," she said to herself. But it wasn't easy. The Pine Ridge reservation has an 80 percent to 90 percent unemployment rate. Wilson had worked in an office and had other experience, so she returned to school and got an associate degree as a medical assistant. After trying for two years to find a job in South Dakota while still living in Colorado, she moved back home. Copyright c. 2001 Yankton Daily Press & Dakotan. --------- "RE: Ex-BIA Employees Must Repay School-Lunch Funds" --------- Date: Wed, 28 Mar 2001 08:52:49 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BIA THEFTS" Wednesday, March 28, 2001 Ex-BIA Employees Must Repay School-Lunch Funds By Guillermo Contreras Journal Staff Writer Two sisters who worked for the Bureau of Indian Affairs have been ordered to repay more than $200,000 diverted from a federal program to feed underprivileged schoolchildren. Diana M. Smith, of Phoenix, and Doreen A. Begay, of Henderson, Nev., were accused of misappropriating funds issued through the U.S. Department of Agriculture's National School Lunch Program and sent to Kaibeto Boarding School on the Navajo Reservation in Arizona. According to an investigation by the U.S. Department of Interior's Office of Inspector General in Albuquerque, six checks were to have been forwarded to the BIA's Accounting Management Office in Albuquerque. That office was supposed to deposit the checks and wire the money to the school. Authorities said the money - $208,421 - never made it to the Albuquerque BIA accounting office. A news release issued by the U.S. Attorney's Office in Phoenix and the Department of Interior said Smith, 44, pleaded guilty to conspiracy on Jan. 8 and was sentenced Tuesday in Phoenix to 18 months' imprisonment, followed by three years of supervised release. The news release said Begay, 43, pleaded guilty Jan. 8 to theft and was sentenced Tuesday to 120 days of home confinement under electronic monitoring, to be followed by five years of supervised release. Smith was also ordered to make restitution of $208,421, and Begay was ordered to repay $16,590, the news release said. Both expressed regret for their roles in the theft. An indictment against the sisters in August said Smith, the Kaibeto school's then-business manager, kept the checks issued between July 1998 and July 1999 and deposited them in school accounts in a Page, Ariz., bank. Smith and Begay, then a secretary at the school, allegedly withdrew money from the accounts and kept it for personal use. Copyright c. 2001 Albuquerque Journal --------- "RE: Cherokee Nation to Offer Building Starts" --------- Date : Fri, 30 Mar 2001 07:33:26 -0600 From: John D Berry/grad/res/Okstate Subj: (FWD)Indian News 03-30-2001 ----- Forwarded by John D Berry/grad/res/Okstate on 03/30/2001 07:34 AM Cherokee Nation to offer building starts for tribes Tulsa World 3/28/01 TAHLEQUAH -- The Cherokee Nation will work with tribal communities to build as many as 10 community buildings in northeastern Oklahoma, a tribe official said Tuesday. Diane Kelley, executive director of the tribe's community services program, said the Cherokee Nation will pour foundations, do basic electric and plumbing work and provide all tools and materials through a grant. Community volunteers will finish the construction of the buildings, she said. "We are seeking communities that want to help themselves. We provide the materials and the communities work together to get the job done the way they want it," Kelley said. A meeting of community representatives will be held at 7 p.m. Thursday in the council chambers at Cherokee Nation headquarters to discuss it. The tribe also announced Tuesday that it is establishing an educational trust in the names of Glenn L. and Faye V. Gammon, who willed $290,000 to the Cherokee Nation higher education program. Income from the trust, the tribe said, will be used to provide tuition and related education costs, travel and living expenses for Cherokee students with a blood quantum of one- quarter or more. --------- "RE: Cherokee Nation Marshals Cross-deputize" --------- Date: Fri, 30 Mar 2001 10:06:00 -0500 From: Donna Subj: Cherokee Nation Marshals Cross-deputize With District Attorney Mailing List: Indianz elist Not everyone has a "squeaky clean" record. http://www.cherokee.org/ Tribe agrees to deals for law enforcement 2001-03-30 TAHLEQUAH -- The Cherokee Nation is making cross- deputization agreements with several law enforcement entities, but not with the district attorney in its home community. The tribe's marshal service and Gene Haynes, district attorney for Rogers, Mayes and Craig counties, on Thursday signed an agreement designed to clear up confusion over jurisdiction in arrests on American Indian land. The cross-deputization gives sheriff's deputies in those counties, as well as the district attorney's task force, authority to enforce laws on Cherokee land. Without the agreement, only the Cherokee Marshal Service had jurisdiction or arrest powers. The agreement also means that the marshals can assist local law enforcement officers when requested on non-Indian land. "It eliminates a lot of confusion," said Dave Roberts, director of the marshal service. "Officers won't have to worry whether they are on Indian land, and they can just enforce the law." Expertise in drug investigations and an investigative team developed by the Cherokee Marshal Service also will be available to the counties. The tribe wants to activate joint-deputization agreements in all of its northeast Oklahoma counties. A plan to do so in District Attorney Dianne Barker Harrold's area is on hold. Barker Harrold's jurisdiction includes Cherokee, Wagoner, Adair and Sequoyah counties. The tribe is based in Cherokee County. The tribe's courthouse in Tahlequah was the site of a 1997 incident in which Principal Chief Chad Smith was arrested and charged in state district court with assault and battery on a police officer and inciting a riot. Smith, who was not chief at the time, sued the county after his arrest. He claims that sheriff's deputies were trespassing. Barker Harrold said Thursday she will not enter into a cross-deputization agreement with the tribe until the lawsuit and criminal charges are cleared up. ---------------------------------------------------------------------_-> Indianz at http://www.egroups.com - a group for, by, and about Indianz --------- "RE: Zapatistas Address Congress" --------- Date: Fri, 30 Mar 2001 05:33:14 -0800 (PST) From: Paul Pureau Subj: Zapatistas address Congress Mailing List: ndn-aim Indianz.Com. In Print. http://www.indianz.com/SmokeSignals/Headlines/showfull.asp?ID=intl/3292001 Zapatistas address Congress MARCH 29, 2001 The leaders of the Zapatista Indian rights movement made an unprecedented address to Congress on Wednesday, calling on Mexico's lawmakers to approve a long-delayed self-determination bill. In doing so, the 23-member delegation of the of the Zapatista National Liberation Army left behind their primary spokesman, Subcomandante Marcos, a former university professor who has been at the forefront of the group's seven-year battle. But as Comandante Esther pointed out, Marcos's absence was intentional. "Subcomandante Marcos was just that, a sub-commander. We are the leaders," said Esther. "Our warriors, men and women, have done their job." "Now it is our time," she continued. "I am an Indian and I am a woman. That is only what is important now." For more than five historic hours, which Mexican television eagerly broadcast, it was indeed the Zapatistas time. The delegation repeatedly spoke of the struggles the nation's indigenous have faced for more than 500 years. Esther, in particular, addressed the the condition Indian women face and the noted the need for improvement. Her speech appeared to be a well- calculated response to critics who charge that the San Andres Accords shouldn't be passed because it would allow indigenous communities to discriminate against women. "For many years, we have come to learn suffering, pain, oblivion, scorn, marginalization, and oppression," she said. "That is why we decided to organize and fight as Zapatista women -- To change the situation because we are tired of all this suffering without having our rights." "But now we need our rights recognized by law," she said, referring to an the accords that were negotiated in 1996 with the previous administration but which were scrapped by former President Ernest Zedillo. With Vicente Fox at the helm, the Zapatistas yesterday accepted his offer to begin peace negotiations. All last week, the repeatedly chided Fox for breaking his campaign promise to improve the government's relationship with the nation's 10 million Indians. Now, they have appointed Fernando Yanez to begin talks with Fox. Since he has closed all seven Army bases, the Zapatistas said they would agree to meet and end their own military offensive. But members of Fox's party, the National Action Party (PAN), boycotted yesterday's session. They had also voted against holding the session altogether. About 100 out of 628 lawmakers were present, who loudly cheered on the masked rebels. The delegation will be leaving Mexico City to return to Chiapas and southern Mexico this week. ===== Paul Pureau to subscribe to ndn-aim send a blank mail to: ndn-aim-subscribe@yahoogroups.com.com ndn-aim is now archived on line at Http://www.escribe.com/life/ndn-aim/ FREE PELTIER NOW! STOP ETHNIC CLEANSING OF THE LAKOTA! --------- "RE: Broken Promise" --------- Date: Mon, 12 Mar 2001 12:46:46 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BROKEN PROMISE" [Editorial comment: While this article was written during Babbitt's time as Secretary of Interior, the truth contained remains unchanged.] Another Broken Promise Budget Cuts and Native American Health By Ciara Torres In the revived clamor for states' rights, the federal obligations to our country's 544 Native American tribes are once again in jeopardy. The Republican Congress, while reneging on the nation's commitment to equal access to higher education and increasing defense spending, is also cutting aid to some of the poorest people in America. Poverty Native American tribes did not benefit from the lavish spending that created the deficit. According to the 1991 census, 31 percent of Native Americans earn incomes below the poverty line. More than a quarter of Native American families are headed by unmarried women. Native Americans are four times more likely to die of alcoholism than other groups in the United States, and the Fetal Alcohol Syndrome (FAS) rate is six times the national average. In our advanced industrial democracy, one in five Native American families lives in a home with no toilet or telephone. Though the amount of dollars allocated for Native Americans has increased over the past few decades, the funding has not been indexed to the cost of living-a problem characteristic of federal programs targeted at the poor. In terms of real value, Native Americans now receive 40 percent less funding than in the 1970s. Tribes which live on reservations are semi-autonomous nations. Washington maintains a government-to-government relationship with these tribes. Most tribes with reservation land received it as a result of treaties with the government or the Army. In exchange for ceding claims of land to certain areas of America, tribes were given small portions on which to govern themselves in perpetuity. Other stipulations were that the federal government provide an mixture of health care, education, food, horses, and blankets. Currently all reserve Native Americans are guaranteed cradle-to-grave medical and dental care through the Indian Health Service. Lest we begin to envy the tribes for these perks, we should remember that a welfare check does not lift a family above the poverty line, and that the health care they receive is rationed by federal bureaucrats who have a long history of embezzlement. The government-to-government relationship makes the federal obligation to Indian poor legally different from that of the inner-city or rural poor, though one could easily argue that the moral obligation to all America's poor should be equivalent. As the federal government hands over power to the states by block- granting welfare, Native American needs could be completely overlooked. Currently, states have no legal obligation to the Native Americans who live on reservations within their borders. This has led to situations in which state fire-fighters have refused to put out fires on Native American lands. Similarly, those lands often lack running water or electricity because state crews will run lines to the edge of the reservation and then stop. On the flip side, Native Americans who live on reservations do not have to pay taxes and can govern themselves. Residents of states which have especially large native populations tend to resent this tax-free status, as well as Native American claims to disputed land. Politicians in western states continue to make their names and win elections as "Indian- fighters." It is nai've of Congress to think that states with long-standing animosity towards Native Americans would equitably distribute welfare between native and non-native residents. But perhaps the Republicans making these proposals truly do not care about the well-being of Native Americans or the treaties which protect them. Block grants to the states alone seem at this stage a foregone conclusion, and an attempt to make a 51st block grant--to all tribes--failed to get past the House Rules Committee. Others claim Native Americans no longer need welfare now that the government allows gambling on reservations. While some tribes are no longer dependent on the federal government, they are now, like many Third World nations, totally dependent on tourism. One should also keep in mind that while gambling employs 300,000 Native Americans, approximately 1.7 million are not involved in the gambling industry and therefore have not directly benefited from this wealth. The Cuts In September the Senate approved $1.47 billion in spending cuts to the Bureau of Indian Affairs (BIA) in the Department of the Interior. This is a 15-percent reduction from fiscal year 1995. Ada Deer, the Assistant Secretary for Indian Affairs, is planning to fire 3,000 employees and 2,500 tribal contractors as a result of these cuts. The cuts will impact housing, tribal courts, roads, training, child protection, social services, and emergency welfare services to one of America's most vulnerable populations. Tribes depend on the Bureau for school construction and repair, child protection services, family violence prevention, and tribal courts and detention centers. Cuts to the Indian Health Service under the Department of Health and Human Services would take away $100 million from a $2 billion budget. As it is, the Indian Health Service budget has been funded at only 60 percent of its stated need for several years. A Case Study in Neglect One problem closely tied to federal neglect and mismanagement is Fetal Alcohol Syndrome. FAS is an entirely preventable disease: a woman who stops drinking before she becomes pregnant can avoid it. Half of all babies born to chronically alcoholic mothers are harmed. FAS is the leading cause of mental retardation and the second most common birth defect in the US. Besides mental retardation, the symptoms of the syndrome include abnormal facial features, central nervous system problems, behavioral difficulties, and growth deficiencies. The Lakota's Pine Ridge Reservation in South Dakota, the second-largest in the US, shares much with the other poor Native American communities - Pine Ridge, four times as large as the state of Rhode Island, has no bank, no clothing stores, no hotels, and not a single restaurant. Eight in ten residents are unemployed. The infant mortality rate is five times the US average. The incidence of Fetal Alcohol Syndrome is 6 percent, or eight times the national average. Alcohol is slowly eating away at the very fabric of Pine Ridge. As Daniel Golden reported in The Boston Globe, "Many recipients sell their food door to door to whites or wealthier Oglalas [Lakotas] for money to buy liquor." The same is true of food stamps. Alcoholics will sell their month's supply of food stamps for less than face value. Half of all crimes committed on the reservation can be linked to alcohol. And alcohol can be seen as the cause of the high rates of infant mortality, child abuse and suicide. As more women turn to the bottle to escape their troubles, their risk of becoming the mother of an FAS child increases. Some tribes have tried putting pregnant alcoholics in jail so that they stop drinking altogether before their babies come to term. While it is done with the health of the baby in mind, this solution is short-sighted, and women's civil rights are clearly being violated. Additionally, Sharon Asetoyer, director of the Native American Women's Health Education Resource Center in Lake Andes, South Dakota, noted that, "Most jails don't have prenatal services." Therefore, women who need prenatal care are not receiving it, and the health of the fetus remains jeopardized. Balancing the rights of an adult woman with her ability to destroy her child's future is difficult. Child welfare policies are increasingly moving toward lumping alcoholism together with drug abuse as signs that a woman is not fit to be a mother, and to term excessive alcohol intake during pregnancy a form of child abuse. The Indian Health Service needs to try to address both problems at once, providing pregnant women with alcohol treatment programs where they can stop drinking and still receive prenatal care. Pine Ridge is beginning to tackle its problems. In 1988 the tribe elected a council with a majority of non-drinkers. The council mandated arrests in child and spousal abuse cases, and it ordered tribal police to charge drunks with liquor law violations rather than simply taking them into protective custody. Alcoholics Anonymous meetings are held every night. The federal government could honor its treaty obligations to provide health care and help in the process of combatting alcoholism. It could offer the prenatal care that these women desperately need. The government could also help to bolster community efforts to prevent alcoholism by hiring counselors and by teaching young people in public and tribal schools that the easiest way to fight addiction is never starting in the first place. In a broader approach they could, according to Representative Don Young (R-AL), try to facilitate "changes in rural economic opportunities, education, clean water and sanitation programs, [and] increased health care facilities." Lack of Leadership Tribal leaders have been protesting these cuts since they were first introduced on the floor of the House. They have been lobbying Congress and holding public rallies across the country to raise awareness. Instead of dealing with the problems of the reservations, which were in large part caused by government mismanagement and malice, today's politicians would rather simply forsake their legally binding treaty obligations. Beyond such legal concerns lies the issue of the human cruelty being shown by lawmakers. The callousness and insensitivity can be seen on both sides of the aisle. Senator Robert Byrd (D-WV) said, "Just as we are expecting the federal government to downsize and do more with less, so, too, must tribal government." He ignores that most tribes are extremely impoverished, and that comparatively small cuts will have large effects for groups which are already on shoe-string budgets. Perhaps the most disappointing leadership is coming not from the lawmakers instituting the cuts but from the Interior Secretary Bruce Babbitt, whose department oversees national policy towards Native Americans. In response to the news that the Bureau of Indian Affairs' funding would be cut, Babbitt declared, "It will do no good to cure these devastating cuts by sacrificing other [Interior] departmental programs benefiting science and the environment." His comments are indicative of our nation's history of relations with Native Americans. The Secretary of the Interior would rather fund a national park than divert funds into the care of human beings. Until Babbitt and others like him stop treating Native Americans on reservations as if they were a quaint part of the scenery, problems like Fetal Alcohol Syndrome will continue to expand needlessly. Copyright c. 2000 PERSPECTIVE, Harvard-Radcliffe's Liberal Monthly. --------- "RE: Bones of Contention" --------- Date: Wed, 28 Mar 2001 20:40:46 From: KOLA Subj: KOLA News - Bones of Contention <+>=<+>KOLA Newslist<+>=<+> Thanks Bea !! === From: "Bea castro" Dear KOLA, Thank you for sharing this info. In regard to the statements made by University-Hayward professor Glynn Custred; "...for the present system of incentives and rewards in which they operate depends on the constant assertion of Indian victimhood and white guilt. Such assertions would not be helped if it turned out the Indians weren't the first Americans after all; that Europeans may have been here before them; or that Indians, like the Europeans who followed, may have come to America as colonizers to find a racially different aboriginal population, which they eventually replaced...." I find it very infuriating that non-Indian individuals have the audacity to make statements like the one above. Our Native History attests to the fact that the native people originated from this continent.But it seems that because our teachings and beliefs don't align with theirs, they are considered "superstitious","backward", "emotional" and not worth serious investigation. How arrogant can one be to think that only their scientific processes and thoughts are the only ones valid? And to further imply that telling the truth about the atrocities committed by european "settlers" are nothing more than a need for Indian people to feel sorry for themselves and establish white guilt? Even if there had been another race on this continent, our people wouldn't have "replaced" them by shedding their blood and trying to destroy their culture, so why would the "assertions" of "Indian Victimhood and White Guilt" be any lessened or why would the facts change? The fact is that the majority of the European settlers who stole our lands and lodge a campaign of genocide, were cold hearted killers and thieves. Also, why do they insinuate that Europeans may have been the first here? It's pretty sorry excuse to cover up all the atrocities and bloodshed of millions of men, women and children! The fact that our people wish to protect their rights in their own lands and bring the atrocities committed to light, doesn't sound like a "victim" mentality to me. It's sounds more like our people-our new Warriors arising to free themselves from the oppression and lies that has kept them "victims"! The reality is that some of our non-Indian friends feel very threatened by this! Good! Because their ancestors, and even some of them who now walk mother earth, are being exposed for the oppressors and the hypocrites they are to the outside world. This is why they fight so very hard to continue to deny even the most basic rights to our people. They who perpetuated these crimes-and those who continue to do so through their words and deeds- should feel guilty! What does that tell you about a peoples' character when they attribute the suffering and bloodshed of Native people to nothing more than a "present system of incentive and rewards"? This is guilt that needs to be owned and addressed by the US government-and by so-called educators and people who continue to show contempt for Native rights- or continual attitudes such as this will continue to permeate US society. If the American people fancy themselves as educated and progressive, then they would be willing to see the truth-and learn from it so it doesn't happen again. I'd like to see this woman write these same statements to the Jewish People, who suffered greatly during the European holocaust and say that all the memorials or the education about the holocaust are nothing more than to assert "jewish victimhood" or that the struggle of our black brothers and sisters is just another excuse to assert "white guilt"? No matter how you look at it-a spade is a spade! RedWolf <+>=<+> [In accordance with Title 17 U.S.C. section 107, this material is distributed without profit or payment to those who have expressed a prior interest in receiving this information for non-profit research and educational purposes only.] <+>=<+> KOLA Information: http://users.skynet.be/kola/index.htm KOLA Petitions: http://kola-hq.hypermart.net KOLA Greeting Cards: http://users.skynet.be/kola/cards.htm --------- "RE: Return Fort to Salinans" --------- Date: Wed, 28 Mar 2001 08:22:46 -0800 From: Martha Elizabeth Ture Subj: give it back to the . . . Mailing List: TRIBALLAW (triballaw@thecity.sfsu.edu) "Return Fort to Salinans" By Debra Utacia Krol The furor over a proposed bombing range at Fort Hunter Liggett has put this pristine land in the national spotlight. Everybody wants a piece of the fort: Environmentalists long to preserve it; the military wants to practice bombing in it; developers lust to turn it into a gated community; U.S. Rep. Sam Farr wants it for a national park. The people with the first -- and best -- claim to Fort Hunter Liggett are the Salinan Indians. The Salinans lost these and other lands in a treacherous act in 1851, when 18 treaties signed in good faith by federal officials and 500 Indian leaders were hidden in the back of a desk drawer by the California Constitutional Assembly to prevent their ratification. Granting federal recognition to the Salinan Nation and returning the fort's 165,000 acres to the tribe is the best solution. Examples of how reservations boost local economies can be seen in Arizona, where Native Americans work toward self-reliance by wise use of their land. The White Mountain Apache Tribe oversees a recreational empire on their lands, arguably Arizona's most beautiful. The Sunrise Ski Resort supplies winter fun; WMAT's many lakes are renowned for sport fishing, and the White Mountains are the summer escape of choice for thousands of heat-stressed desert dwellers. WMAT boasts world-class big-game hunting, and the Hon Dah Resort is packed year-round. The Hualapai Nation, at the western end of the Grand Canyon, is reversing its economic woes with several tourism ventures. The tribally-owned Grand Canyon West Resort employs 100 tribal members and expects to employ more. The business visitors bring to restaurants, lodging, and arts-and-grafts vendors boosts the 2,400-member tribe and communities devastated by the decline of ranching, mining, and travel-related revenues after Route 66 ceased being the main route West. These and other tribes had help along the way. Empowerment zones, business loan programs, education and employment training, combined with the federal government's policy of tribal self-determination and the tribes' desire to manage their own affairs, all contributed to the turnaround. Giving Fort Hunter Liggett back to the Salinans won't diminish property tax revenue, as the fort is excluded from the tax base. The San Antonio and King City school districts would likely see an increase in federal impact aid, since more tribal children than military children attend local schools. The Salinans, who managed the lands for 10,000 years before the first European settlers arrived, know far better than any Washington bureaucrat how to care for and sustain the sensitive environment; any economic development will take into account the environment and many sacred Salinan sites. A national park is unnecessary. Tribes welcome respectful visitors to their lands; the Navajo Nation Tourism Department reports that 10 million people flocked to their lands in 2000. The complaint that Indians enjoy benefits not available to anyone else is specious. How many Americans have benefited from the free land of the Homesteading Act, the GI Bill, FHA, housing assistance, student loan forgiveness, business relocation tax incentives and other programs? Tribal community and economic development programs are simply opportunities for more citizens to achieve the American dream. Everyone in Monterey and San Luis Obispo counties will reap the benefits of a sound, sustainable Salinan tribal economy. Giving the fort back to the Indians would benefit local economies, do the right thing by the long-neglected Salinan Indians, and eliminate forever the threat of ecological ruin from military operations. (Debra Utacia Krol is a member of the Salinan Nation and a free-lance journalist based in Phoenix, Arizona.) SOURCE: SALINAS CALIFORNIAN - Thursday, March 22, 1001 "Look at the mess we've got ourselves into, just because we invited a gringo to eat some bananas." --Col. Aureliano Buendia in 100 years of Solitude _______________________________________________ Triballaw mailing list Triballaw@thecity.sfsu.edu http://thecity.sfsu.edu/mailman/listinfo/triballaw --------- "RE: Fishing Agreements Limit Treaty Rights" --------- Date: Mon, 2 Apr 2001 08:16:45 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="FISHING" April 1, 2001 Atlantic natives say fishing agreements limit treaty rights, don't sign new deals HALIFAX (CP) -- The federal government and native bands throughout Atlantic Canada were no closer Monday to resolving a dispute over fishing deals as their expiry date came and went without one of the 35 bands signing new agreements. Native leaders refused to sign the deals which ran out on March 31, arguing the wording of the pacts compromised age-old treaty rights to fish. They submitted their own version of the deals to Ottawa, but said the Department of Fisheries and Oceans wouldn't approve them, marking a deepening rift between the two sides as opening dates for some of the most lucrative and contested fishing seasons approach. "There's got to be something wrong with them (DFO) if they know there could be violence on the water and they won't sign," Chief Lawrence Paul of the Atlantic Policy Congress, a native group, said Friday. "People aren't signing their agreements because we're afraid that we'll be deteriorating our treaty right." Paul, chief of the Millbrook band near Truro, N.S., says Ottawa has snubbed natives in drafting management plans for the fishery, which was at the centre of several violent confrontations last summer and spring. The deals, reported to be worth about $500 million in federal funding over three years, would provide the bands with training, gear and boats primarily for the lobster fishery. All but two of the region's bands signed one-year deals last year worth more than $200 million in boats, wharves, training and lobster pots. Federal Fisheries Minister Herb Dhaliwal has said those framework agreements will still enable natives to fish as seasons start opening in the coming weeks. DFO will also provide required tags for lobster pots, but natives won't have access to any new gear unless they sign deals. Natives, who have been talking off and on with federal negotiator James MacKenzie to hammer out deals, say the proposed agreements don't address the issue of long-term joint management of the resource. The chiefs, who issued a statement of solidarity weeks ago, want bands to have access and control over fishing resources without Dhaliwal's "interference." But Dhaliwal says he has made it clear in correspondence that their centuries-old rights will not be compromised through the agreements. "I've written a letter and changed the template to make it clear that signing an agreement does not in any way extinguish their aboriginal or treaty right," he said in an interview Friday. "I don't know what more I can do to give them that assurance. I don't think I can go beyond what I've already done." A lawyer for the natives advised them not to sign the agreements, fearing they could limit their rights and be used against them in future court cases. Lawyer Bruce Wildsmith has said MacKenzie has limited authority to renegotiate aboriginal or treaty rights because the Supreme Court of Canada already recognized the 1760 treaties in its Donald Marshall decision of 1999. Natives had asked to meet with lawyers for DFO, but Dhaliwal said the issue should be resolved between government and native leaders, not legal representatives. Both sides say they are hoping to prevent the violence that erupted on fishing grounds in New Brunswick and Nova Scotia last year. Natives from the Burnt Church band in New Brunswick and Nova Scotia's Indian Brook band had angry confrontations with DFO officials when they fished out of season and without official lobster tags. Copyright c. 2001, Canoe Limited Partnership. All rights reserved. --------- "RE: Tribe/State Closer to Cooperative Park Management" --------- Date: Tue, 27 Mar 2001 07:29:18 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="PARK MANAGEMENT" http://www.owlstar.com/dailyheadlines.htm Idaho: Tribe, state pursuing closer cooperation ... that would guide mission park's future Julia Silverman - Staff Writer CATALDO _ Old Mission State Park could become the first in Idaho to be classified as a "state-tribal" park, if ongoing negotiations between the Coeur d'Alene tribe and the state parks department are successful. The park now is home to the Cataldo Mission, Idaho's oldest building. It's owned by the Coeur d'Alenes, but is kept in trust for them by the U.S. Department of the Interior. Under an agreement signed in 1975, the Idaho Department of Parks and Recreation is responsible for day-to-day park operations. But that agreement is scheduled to end in 2015, and the tribe is slated to assume full responsibility for running the park. Running a park, though, can be a cumbersome task, said state Parks Director Yvonne Ferrell. That's especially true since the site is on the National Register of Historic Places and must meet preservation maintenance requirements. And it's also not a profitable task. According to Park Manager Bill Scudder, the Old Mission takes in about $38,000 a year in revenue, but costs about $150,000 to run. The difference is made up in the state parks budget, he said. So the tribe and the state are considering extending indefinitely the agreement scheduled to expire in 2015, Ferrell said, although plans have not yet been finalized. "For the tribe to get ready for that (to take over management of the park) is just such a monumental task," said tribal preservation officer Richard Mullen. "So the tribe and the state may just continue with the working relationship we have now." Such an agreement would probably include adding the tribe's name to the park, she said. A few other Idaho state parks are also closely associated with area tribes and their history. Heyburn State Park near Plummer, was originally a part of the Coeur d'Alene tribe's reservation, until it was set aside as a state park by an act of Congress in 1908. And at Winchester Lake State Park, visitors can explore the Wolf Education and Research Center, which is run in conjunction with the Nez Perce tribe. But the concept of turning Old Mission into a "state-tribal" park would be a first for Idaho, Ferrell said. Copyright c. 2001 Spokesman-Review. --------- "RE: White Men Accused of Attacks on Spokane Indians" --------- Date: Wed, 28 Mar 2001 08:52:49 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ASSAULTS" March 27, 2001 White men accused of attacks on Spokane Indians Associated Press SPRINGDALE -- Bands of young white men are attacking Indians in a spate of racially motivated violence in this small town near the Spokane Indian Reservation, police say. Since December, there have been four incidents in the town of 265 people in which young white men have assaulted Native Americans or subjected them to ethnic slurs. Three of the victims were seriously injured. Police Chief Jim Parsley and two unpaid reserve officers are struggling to control the problem. "The assaults appear to be occurring solely due to the Native American heritage of our victims," Parsley said. "They've been heard to say, 'This is a white man's town. Go back to the reservation.' " Parsley vowed to stop the recent outbreak, despite his limited resources. "We're going to go after this full-bore," he said. Springdale is 12 miles north of the Spokane Reservation in northeastern Washington. The attacks began Dec. 1, when Springdale resident Timothy A.M. Banks, 23, allegedly used a pipe to assault a member of the tribe. Banks is a fugitive from Stevens County with warrants charging him with second-degree assault with a deadly weapon and other crimes. Court documents say Wellpinit resident Jeffrey Ford was standing outside the Depot Tavern in downtown Springdale when Banks allegedly drove up and bashed Ford's elbow with a pipe. Stevens County Deputy Prosecutor Al Nielson said in a court document that Banks also heavily damaged Ford's vehicle by smashing out the windows and crunching the metal. Banks' brother, James R.C. Banks, 19, was charged in January with harassing two Springdale residents, assaulting one of them and trespassing on their property. James Banks allegedly went to the home of Dawn Houston and Gregory Green on Jan. 8 and threatened to kill them. The crimes occurred one day after James and Timothy Banks allegedly called and threatened Houston and Green to keep them from testifying against Timothy Banks in another case involving an attack on an Indian, Nielson said. James Banks was charged with harassment, assault and trespass. He pleaded innocent and faces trial April 11. No other charges have been filed, but Parsley is seeking warrants to arrest two brothers from another family for allegedly harassing two Indian women and seriously injuring the husband of one of them Jan. 8. Parsley declined to identify the men but said, "They hang out with the Banks brothers." The incident occurred when Misty Ford and her sister-in-law, Sherry Andrews, came out of Springdale Grocery & Hardware and the two brothers called them names and shoved them. Ford said her husband, Steven Andrews, got out of the van to protect them, but the suspects hit him in the face and knocked him down. Parsley said Andrews was knocked unconscious. Nielson said he is waiting for more information in that case before deciding whether to prosecute. Nielsen said he does not have enough evidence to file charges in another incident, on Feb. 18, that turned into a cross-town melee that left a man with a badly shattered arm and another with a gash on his head. Another Banks brother, 18-year-old Matthew P.B. "Brian" Banks, was arrested for investigation of first- and second-degree assault and malicious harassment in that case. He was released when Nielson declined to prosecute. Reports by Parsley and reserve officers Tony Strom and Jon Carman say tribal member Norman Ford Jr. was attacked outside the Pow Wow Tavern by a group of young white men. Parsley alleged that Matthew Banks hit Greg Wynecoop in the back of the head with a baseball bat and broke both bones in Norman Ford's left forearm. Copyright c. 2001 Associated Press. All rights reserved. Copyright c. 2001 The Daily Herald Co., Everett, Wash. --------- "RE: Dudley George Suit" --------- Date: Fri, 30 Mar 2001 11:59:10 EST From: kolahq@skynet.be (KOLA) Subj: Dudley George Suit <+>=<+>KOLA Newslist<+>=<+> [from Erth. Thanks!] source: NativeNews Ontario citizens shouldn't pay premier's legal bills, says NDP WebPosted Tue Mar 27 19:43:30 2001 http://cbc.ca/cgi-bin/templates/view.cgi?category=Canada&story=/news/2001/03 /27/harris_bills010327 TORONTO - Ontario Premier Mike Harris should pick up the tab for his legal bills arising from the unlawful death suit filed by the family of slain aboriginal protester Dudley George, says the NDP. Native affairs critic Gilles Bisson said Tuesday that Ontario taxpayers are on the hook for Harris' $407,000 legal costs related to the lawsuit. "At the end of the day, (Harris) is using taxpayer dollars to defend himself, and that's not right," Bisson said. Dudley George was shot and killed in 1995 by Ontario Provincial Police Sgt. Kenneth Deane at a protest in Ipperwash Provincial Park near Sarnia, Ontario. George's family named the premier and several members of his cabinet in a suit alleging that the government, led by Harris, pressured the police to use force instead of negotiations to resolve the standoff. Notes taken during the standoff suggest that Harris wanted the protesters removed from the park, even though police had suggested that the government avoid such a confrontation. Bisson compared Harris' legal bills to those of Canadian Alliance leader Stockwell Day, whose lawsuit against an Alberta lawyer cost the Alberta taxpayers nearly $800,000. Day eventually apologized and said he planned to take out a second mortgage on his home to help pay for his bills. "All this money is being spent to avoid calling a proper inquiry and stymie the George family's effort to make the premier accountable for the death of an unarmed protester," Bisson said. Harris has said his legal bills pale in comparison to the cost of a public inquiry. -- Written by CBC News Online staff <+>=<+> KOLA Information: http://users.skynet.be/kola/index.htm --------- "RE: Native Prisoner" --------- Date: Mon, 2 April 2001 20:55:07 -0530 From: "Janet Smith" Subj: Native Prisoner News Tell a Native American Prisoner someone cares! -- - - - Peltier, Leonard #89637-132 Box 1000 Leavenworth, KS 66053 Birthday: 9/12/44 Ancestry: Ojibwa-Lakota -- - - - Date: Sun, 01 Apr 2001 18:51:32 -0600 From: mls Subj: Eddie Hatcher Trial >To: wotanging ikche A Message from the Eddie Hatcher Defense Committee http://www.eddiehatcher.org Dear friends, Eddie Hatcher's trial for capital murder begins in only eight days. Please clear your calendars for Monday, April 9 and plan to be at the Robeson County Courthouse in the morning for a rally for Eddie Hatcher's constitutional rights, and to protest the many injustices that have gone on in the case. Details will follow about specific plans for the rally. Afterward, we will pack the courtroom for the first day of the trial. Instead of beginning with jury selection as planned, the judge has announced that April 9 will be a motion hearing, to rule on several motions that the defense and prosecution have filed. We hope to see you in the courtroom that day. --------------------------------- 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, 18 Mar 2001 22:41:03 -0500 From: Barbara Landis Subj: History: Carlisle Indian School - March 16, 1888 INDIAN HELPER [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, MARCH 16, 1888 NO. 31 ----------------------------- ONLY. ----- It was only a little blossom, Just the merest bit of bloom, But it brought a glimpse of summer To the little darkened room. It was only a glad "good morning," As she passed along the way, But it spread the morning glory Over the livelong day. Only a song, but the music, Though simply pure and sweet, Brought back to better pathways, The reckless, roving feet. Only! in our blind wisdom How dare we say it at all, Since the ages alone can tell us Which is the great or small. -[ Selected. ----------- THE VOYAGE OF THE WATER-DROPS ----------- The sun is shining so brightly that it is very warm over the sea, and a great many particles of water grow so hot they fly off, that is, they grow larger and lighter and rise until they have gone so far above the sea that they cannot get back to it again. Then the wind catches them and blows them over the land farther and farther away from the ocean. There are a great many of these particles of water; they are so small at first that nobody can see them. But after a time the wind grows colder, and then they begin to come together and to turn into vapor, as steam does when it touches anything cold. People looking up, say that it is cloudy. At first the clouds are very tiny and white, as we have all seen summer clouds. But more and more particles come to them, a colder wind strikes against them, they become darker and heavier until at last they are so full of water drops that they sink down closer to the earth, the water pours out of them; and we say "It rains." Or perhaps they come against a mountain. The have grown so heavy that they cannot rise over the top of the mountain but strike against its sides and break, so that the water flows out of them. Then it is raining. This rain running down the mountain side, fills all the brooks and streams, and these through the rivers flow into the ocean again. So the water drops come back to the sea at last. A wise man once said that though all the rivers ran into the sea, the sea was not full, because the rivers went back again to the place where they came from, that is, to the springs in the mountains. This is the way they do it. ------------------ A HERO. Deep down in a mine, Wardley Collery, Newcastle, England, there is a brave boy who deserves to be called a hero. In a situation of sudden peril he used precaution which prevented a dreadful explosion, simply by behaving with courage and presence of mind. He noticed that his lamp flared up, a sure sign of the presence of a dangerous gas. Had he hastily rushed away, his light might have burst through the wire gauze which surrounds a miner's lamp, and setting fire to the gas, caused a heart-rending accident. The lad did nothing so silly. When questioned by the superintendent as to how he had figured that there was gas in the neighborhood where he was at work, he replied, "Because my lamp flared." "And what did you do then?" asked the gentleman. "I took my pricker, and pulled the wick down but the lamp still flared." "Well, my boy, how did you manage then?" "Why, I put the lamp inside my jacket, and covered it up tight and the light went out." Of course the lamp would not burn without air. To think of the right thing to do, and then promptly to do it, boys, that is what makes the difference between a common man and a hero. This little fellow, whose name is not mentioned - Dick, or Ted, or Jack - has in him the making of a grand man, cool, resolute and clever. Fortunately, there was an overseer near him who, when be heard from the lad about his lamp, went bravely through the gas, in total darkness, and set open a door, the closing of which had forced the gas into the mainways ot the mine. -[Selected. ------------------------------------ (p 2) The Indian Helper. ----------------------------- PRINTED EVERY FRIDAY, AT THE INDIAN INDUSTRIAL SCHOOL, CARLISLE, PA. BY THE INDIAN PRINTER BOYS. ----------------------------- Price: - 10 cents a year. ------------------------------ Address INDIAN HELPER, Carlisle, Pa. Miss M. Burgess, Manager. ------------------------------ 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. ------------------------------ The INDIAN HELPER is paid for in advance, so do not hesitate to take the paper from the Post Office, for fear a bill will be presented. ------------------------------- MINES ----- "What shall we talk about tonight?" said Alice, as the boys and girls gathered around her table to listen. "Anything, Miss Alice," said two or three voices. "I want to know about mines," said Paul, "can you tell us something about them, Miss Alice?" "Yes, a little. I once lived in a town that had lead and zinc mines all around it. You could not drive in any direction that you would not see heaps of earth and stones dotted everywhere." "What is a mine like?" asked Onita. "A mine is like a wide well. Old miners look over the ground and choose a place where they think they can find good mineral; then they begin to dig a great round hole, making a wall of logs inside as they dig. Sometimes they find the lead or zinc before they dig very deep, sometimes they dig many feet, and sometimes they hit a wrong place and don't find any. The hole is called a 'shaft.' When the miners come to a good vein of mineral, they fix a windlass over the hole at the top and work it by horse power, or a steam engine or the men turn it themselves. The heavy rope, or chain, that winds on the windlass has a large hook at the end. This is to hook great tub-like buckets to as they are filled up below. They draw up a full one, empty it, and send it down; a man takes it off and puts a full one on. If a man at the top wants to go down, he gets into the tub and holds onto the rope and down he goes. I have looked down till man, tub, and all were lost in the darkness; but if I waited and listened I would hear faint voices when he got down, and see a little star-like light from one of the lamps they use, while at their work. It is dark all the time, down in a mine. "What do they do with the mineral after they get it up?" said Martin. The tubs are emptied on the ground. There is dirt and stones mixed in with the lead or zinc. They shovel this against a slanting sieve and the finer pieces fall through. The large stony pieces are put into a machine called a `crusher' that grinds them up. To clean the mineral from dirt and stones it is put into a long box called a 'jig'. Water is run in and it is shaken back and forth by men, or horses, or steam till it is clean. This is called 'jigging.' The mineral is heavier than dirt or stones and sinks so it is not hard to separate them." "Where do they get the water?" said Winn. "Out of the mines. Almost all the shafts that are dug get water in them that must be pumped up before they can dig for the mineral. It is often run in troughs from one mine to another for washing purposes. At one mine where I watched them pumping up the water I took a drink from a great hogshead full. It was clear, cold and very good." "Miss Alice, didn't you get this from a mine?" said Tossie, as she lifted a large crystal-shaped, clear looking stone with a mass of smaller ones around it. "Yes, an old miner gave it to me. In jigging a shaft at sixty feet he found a room-like cave lined all around with these. He thought it the most beautiful thing he ever looked at, when the light of his lamp first fell on its crystal walls and floor. The miners call this sort of stone 'tiff.' The ground under our feet is as full of wonders as the world about us." ------------- "Make a little fence of trust Around today: Fill the space with loving work, And therein stay. Look not through the sheltering bars Upon tomorrow, God will help thee bear what comes Of joy or sorrow." -------------------------------------- (p. 3) No mails of any consequence since Monday. ------- "Be not simply good; be good for something." ------- Japanese hitch their horses in the streets by tying their fore-legs together. -------- "Neither wise nor careful is the man who jerks his horse by the bit." -------- Jessie Cornelius has made a good spring trap in spare minutes. -------- Gail Marko, Apache, is giving the hospital kitchen a fresh coat of paint. -------- Martin Archiquette, and Paul Good Bear have gone to country homes for the summer. --------- Dick Wallace has made his first wagon body. Sam Keryte has commenced the ironing of his first spring wagon. --------- A little nephew wrote Mr. Standing, the "Indian Helper is a very nice paper; such poetry in front of it." --------- People who know, say there has been no such storms in March for nearly thirty years as the one we have just passed through - a regular Dakota blizzard. --------- The Herdic in its new dress-coat of paint and varnish caused quite a commotion in the breakfast room Saturday morning, as it came along the drive, ladies flew to the windows, and two even ran down the walk for a close look. ---------- The Man-on-the-band-stand acknowledges there are several good kinds of clubs. But he appreciates most the clubs of "INDIAN HELPER" Subscribers that have been presented him of late. Like a famous boy, he asks for "more." ----------- The wind blew so hard Tuesday morning the girls could scarcely keep the board walk on their way to breakfast, and two boys had quite a race after their hats. ----------- Chester Cornelius, Samuel Townsend, Levi Levering, Jemima Wheelock, Lily Wind, and Annie Thomas went to Wilmington Thursday to be present at an Indian meeting. ----------- "Don't make the mistake," the old merchant continued, "of saving your talents for a bigger place. Use all you have where you are. Fill the place you are in, and you will grow too large for it. You can ennoble even the humblest every-day work, if you are determined to do your best where God has put you. If we open our mouths wide when we read or speak, we will be surprised to find how well we say the English words that have been puzzling some of us so much. ---------- The Man-on-the-band-stand looking about Saturday night caught a glimpse of a tea party in Miss Booth's room, where bright smiling Agnes, Christine, and Jessie sat about a little white spread table with dainty plates, cups and saucers. Agnes poured the coffee and they ate their omelette, bread, butter and cake and talked and laughed as happy hearted girls just know how to do. --------- The Indian Union Debating Club changed the time for its public debate. Article VIII of the By Laws required that the Society hold public debates every second Friday of every second month; hereafter the debate will be held at any time the President shall order. The question debated was, "Resolved that Indian Education be Compulsory." It brought out strong arguments on both sides. The new committee on arrangements has Paul Boynton, chairman, Jesse Paul and Isaac Williams. SECRETARY. --------- "The thimble was invented by the Dutch. The word comes from thum-bell being first "thumble" afterwards, "thimble." John Lofting began to make them in England at Islington, near London, in l6O5. Brass and iron were used at first, then steel, and gold. In Paris where they make steel thimbles, thin plates of sheet iron are put into dies of about two inches in diameter; these, being heated red-hot, are struck with a punch into a number of holes, gradually increasing in depth to give them proper shape. The thimble is then trimmed, polished and indented around its outer surface with a number of little holes by means of a small wheel. It is then converted into steel by the cementing process, tempered, scoured and brought to a blue color." --------- Books as Ponies. I am enjoying the fair weather here and the good time, but often thought of the old places, where we have had lots of fun in training and lassoing young ponies and how we were often unhorsed, and how we used to set traps to catch foxes and wolves and how we would go to fish and search bird nests and how we used to come home with big hearts, having plenty of game and how we made old folks happy, how I used to try to have my ponies run faster than yours, and how we tried to have fat ponies; but I have now adopted the school books as my ponies, and so if I desire ot have my books run fast, I study them harder and there is no doubt that you can't beat me in that race. FRANK LOCK --------------------------------------- (p. 4) From Home Letters. "I was very much pleased to receive your letter. But you wrote in Indian language so I couldn't quite understand, because I never learn how to read in that way, never will. I laughed at some of the Carlisle boys those who went away from us here, after they got home, some of them dropped themselves in mighty deep so where they cannot come up again as they had been before by forgetting what they learned at Carlisle school and trying to read in Sioux language. If they learn in that way very well, not know any English. They will go backward. We Indian boys and girls here at the east learning nothing but the English language only. We hope we will go forward day after day. I hope your next letter will be written in English." --------------- "I wish all the Indians that have a boy or girl at the Indian school at Carlisle would have to write to them every month like we girls and boys have to write to you every month and get tired writing letter and not getting any answer. If you should ask me a question when I get home and I will not answer your question would you think that I was very polite or impolite?" ------------------ "We know that you big Indian people can not write letter as well as we can because you never went to school like we. But you could get somebody to to write for you and you can do the talking for yourself." ------------------- "Learn to judge between right and wrong and then strike manfully for the right." ------------------- A Riddle. There's a queer Little house and it stands in the sun. When the good mother calls, the children all run. While under the roof, they are cosy and warm. Though the cold winds may whistle, and bluster, and storm. In the day-time this queer little house moves away, And the children run after it happy and gay, But it comes back at night and the children are fed. And tucked up to sleep in a soft feather bed. This queer little house has no windows, or doors, And the roof has no shingles, the rooms have no floors. No fire places, no chimneys nor stoves can you see, Yet the children are cosy and warm as can be. ------------- Square Puzzle. 1. * * * * 2. * * * * 3. * * * * 4. * * * * 1. What none of us should be. 2. What should abound in families. 3. What cake is baked in. 4. The past tense of go. ---------- Answer to Geographical Puzzle. Cape of Mass.-Ann. River in Virginia-James. Lake in British America-Great Bear. Lake in Minnesota-Superior. River in Wisconsin-Wolf. City in New York--Buffalo. River in Wisconsin-Fox Part of river in Mass.-Deer-field. ' River in Idaho-Salmon. City of Arkansas--Little Rock. Bay in Wisconsin-Green. River of Illinois-Rock. City in Pa.-Phila. Cape of New Jersey-May. City of Georgia-Augusta. Cape of Virginia--Henry. City of Texas--Austin. --------------- ANSWER TO LAST WEEK'S ENIGMA: Please, and thank you. --------------- "Don't be in a hurry to speak an angry word; Don't be in a hurry to spread the tale you've heard, Don't be in n hurry with evil ones to go." --------------------------------------- STANDING OFFER: - For FIVE new subscribers to the INDIAN HELPER, we will give the person sending them a photographic group of the 13 Carlisle Indian Printer boys, on a card 4 1/2 X 6 1/2 inches, worth 20 cents when sold by itself. Name and tribe of each boy given. (Persons wishing the above premium will please enclose a 1-cent stamp to pay postage.) For TEN, Two PHOTOGRAPHS, one showing a group of Pueblos as they arrived in wild dress, and another of the same pupils three years after, or, for the same number of names we give two photographs showing still more marked contrast between a Navajoe as he arrived in native dress, and as he now looks, worth 20 cents a piece. Persons wishing the above premiums will please enclose a 2-cent stamp to pay postage. For FIFTEEN, we offer a GROUP of the whole school on 9x14 inch card. Faces show distinctly, worth sixty cents. Persons wishing the above premium will please send 6 cents to pay postage. --------------- For a longer list of subscribers we have many other interesting pictures of shops, representing boys at work, schoolrooms and views of the grounds, worth from 20 to 60 cents a piece, which will be sent on request. ------------------------------ At the Carlisle Indian School is published monthly an eight-page quarto of standard size, called THE RED MAN, 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, THE RED MAN, Carlisle, PA. For 1, 2 and 3 subscribers for THE RED MAN 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: Ayo likahniish" --------- Date: Sat, 10 Mar 2001 04:23:47 -0000 From: "John Rustywire" Subj: Ayo likahniish (liking the sweet taste of it) Mailing List: RezLife The sun did it! Ashie said. What? That sun over there made me hot. I can feel it. It is too hot! Ashie said out loud. Ayo Di'gis' (You're Nuts!) Sissy said, as they got off the school bus on this late March afternoon. The road was still half frozen on the high center part, the ruts were already turning to mud. It was on the way home from school way out on the Navajo Rez. The big yellow bus, No. 34 dropped them two off, third graders they were, Sissy and Ashie. The got off by a two track dirt road which disappeared into the cedars. The road was going to be nothing but mud in the next few days, thawing out after winter. There was still snow on the ground, but it was melting fast. Sister, let's go over to the store. "We just went by there on the bus, you should have got off when we were there." She looked back up the road, the store was way over there maybe a mile or so through the cedars. He showed her a crumbled up $5 bill he had in his pocket. "Candy bars, pop and ice cream, just sitting way over there" He looked at her with a taste for sweets in his eye. She looked at the way home, knowing it would be the same walk they took day after day, and then back at the store and then the thought of ice cream and checking out the posters on the wall and seeing Mary Tauglechee who worked there. Maybe there was something new going on, stuff about what was going on with people who lived around there. Why not she thought and so she started walking that way without saying anything. Ashie followed after her, carrying his books and decided to leave them by the tree and pick them up later on the way back. His paper for school was due tomorrow and he would have to write it tonight, it was something he had to do and put if off until now. He left it by the cedar tree just off the road and ran after her. Slow down, you got horses feet or something. Hurry up, thought you wanted to get over there. The walk was back up hill, a slow steady slope. They walked for a while not saying anything to each other, just the crunch of small rocks under their shoes. They could see some people coming out of the store and going to a pickup. What did you do today at school? Nothing, she said. Anything interesting happen? Nothing. What class did you have? The same ones I always have. How much stuff are you gonna buy, just something or maybe a few things. She thought of a Mounds candy bar, covered in chocolate with coconuts in it. Then there was peanut brittle sitting behind the cash register, the red kind with big peanuts. What are you gonna get at the store? I don't know maybe a couple of things, Ashie said. She stopped and looked at him. "I thought you were gonna buy lots of stuff, like pops. some candy bars, and ice cream." She had a mad look on her face. "Yeah, I am," wondering how much he was going to have left on the way back. She started to walk again. They walked on for a little while. A white truck pulled up in front of the store and then someone got out and ran inside. They were fast with what they bought cuz they came right back out again and turned around and took off the other way. That was one of the Nez's looks like. Yeah, looks like Clara, she came back from Denver. She is visiting I heard. There was an old mangy dog laying in the sage brush as they walked by, he was real skinny and had droopy eyes. He was a black dog. Wuuuhhhh!!, What's he doing there. Just waiting for someone with big money like you to feed him some snacks. The dog started to follow them, almost on their heels, his head drooping down. I don't want no rez dog hanging around me, she said. He looked at her and thought, what other kind of dogs are there around here, anyway. He looks like he's waiting for someone to take him home. I don't want him around, Sissy said. She picked up a rock a smooth one and threw it at him. The dog was watching her as she reached down for the rock and was already gone by the time she threw it. They turned to walk and the dog started to follow them again. Sissy threw another rock and the dog took off. He stood and watched them as they walked on to the store and then when they got there he was right behind them. They noticed the screen door was closed, usually it stayed propped open by a wire that held it that way while the store was open. When it was closed, it meant the store was closed. Sister, is it closed? She reached the door first and then pulled at it. It was locked. She stood there and pulled at it but the store was closed. What's today? Wednesday. The trader usually closes early on Wednesdays, remember? Sissy looked at him, with mad eyes, the kind that start to squint at you, then you know that person is going to hit you. He stepped back and fell off the porch. Wahhh'! he said as he hit the ground and she started to laugh. He fell into the mud. Just then the door of the store opened up and Mary the store clerk looked out and said, come in, I just wanted to fool you she said laughing at him. Ashie got up slowly and went inside. He was all wet and muddy. Mary asked him if he was okay, he just nodded his head of black bushy hair and walked to the counter. Mary asked, "What do you want to buy Ashie?" "I don't want Shurfine cola, I want Coca Cola, and some of those candy bars over there, three of them any kind, and a couple of ice creams, a bullet and a cone," Ashie said. He pulled out the five dollar bill, unfolded it carefully and gave it Mary. She gave them the goodies and they ran out the door to sit on the porch steps, They sat outside eating their ice cream real slow. Ashie said, Ayo likahnish (meaning-I really like the sweet taste of it) and then they started to eat those candy bars. They sat there and watched people come and go. The shadows were growing long in the late afternoon sun. They watched as old man Bitsilly came by with his old truck carrying wood. He was headed back down to his place right near where they lived. He went in and bought some kerosene and came back out. They asked him for a ride and he looked at them, Ashie was all muddy, but he told them to crawl in the back of the truck. They got on the wood pile and he drove back down the way they had come. Ashie pulled out his last candy bar and offered it to old man Bitsilly, he took it and stopped by the turnoff, where Ashie picked up his books and the old man gave them a ride all the way home.. For Rezlife egroups http://www.egroups.com/group/rezlife --------- "RE: Poem: Rockets to the Moon" --------- Date: Wed, 14 Feb 2001 10:28:47 -0600 From: "John D Berry/grad/res/Okstate" Subj: Rockets to the Moon... Rockets to the Moon Booted feet, and gloves, with visored helm, shinning bright. They climbed on a pillar, of fire, in the night, to plant the flag, on Luna's shores. The old Indian's words, ring true, "If they find anyone there, I hope someone tells them, to be careful of, the white men, for they come, to take your land." John Berry, Oklahoma, 2001 --------- "RE: Verse: Hawaiian Book of Days" --------- Date : Tue, 27 Mar 2001 06:16:48 -1000 From: Debbie Sanders Subj: Hawaiian Book of Days A HAWAIIAN BOOK OF DAYS, week of April 8-14 APELILA (April) (Welo) 8 This land is the gathering place of the winds. 9 Time lays no claim upon the earth's spell of wonder. 10 Earth's seasons are like the tides of the sea, ke kai, -- timeless and everlasting. 11 When man has come and gone, the land will remain. 12 Pele makes the land which is shaped by the ocean. 13 If you want to hear the secret voice of the wind, ka makani, you must first learn to listen. 14 In your time upon this earth, remember to walk with dignity (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Upcoming Events" --------- Date: Sun, 1 Apr 2001 15:39:14 -0 From: Gary Smith (gars@speakeasy.org) Subj: Upcoming Events =================================== Date: Mon, 19 Mar 2001 09:21:38 -0600 From: "Madonna C. Yawakie" Subj: AISES Science & Engineering Fair Mailing List: Minnesota Indian Affairs The American Indian Science & Engineering Society (AISES) would like to extend an invitation to you and your colleagues to be a part of the 14th Annual National American Indian Science & Engineering Fair, April 6 & 7, 2001. This event will take place in St. Paul Minnesota at the Radisson Inn City Center. The science fair committee is looking for volunteers to assist with the over-all activities and set-up of the science fair. We specifically need assistance in the following areas: runners (general assistance), door monitors, Judges assistants, Registration, and guides for the skywalk for the Awards Ceremony. Shifts are available on Friday, April 6 and Saturday, April 7. The National American Indian Science & Engineering Fair is an annual event for Native American students to actively participate in a science-based learning environment and to create science projects that can be shared among peers, teachers, and educators. The National Science Fair provides a forum for students to have their research recognized in the areas of science, mathematics, engineering and technology. The science fair committee has scheduled a volunteer meeting Thursday evening, April 5, 2001 at the Radisson City Center Hotel in the Rice Suite on the Atrium Level from 6-8 pm. If you are interested in volunteering for this educational experience please sign up online at , or contact Ms. Kristi Audette at 303-530-0205, extension 12. =================================== Date: Mon, 15 Jan 2001 13:45:10 -0800 From: Chris Mato Nunpa Subj: April Conference 2001 To Interested Native/Dakota scholars/academics: How Mitakuyapi. Owasin cantewasteya nape ciyuzapi do! ("Hello, my relatives. With a good heart, I greet all of you with a handshake") The American Indian Studies & Dakota Studies (AISDS) Program of Southwest State University, Marshall, MN will be sponsoring its 8th annual AISDS spring conference on April 6-7 (Fri. & Sat.), 2001. The conference will be titled "Remembering, Retracing, and Retelling: the Diaspora of the Dakota People from Minnesota into Canada and the Dakotas after 1862." It will be an international conference featuring six Dakota academics/ scholars from both Canada and the U.S. The six Dakota academics/scholars include, alphabetically: Barbara Feezer Buttes, Ph.D., Bdewakantunwan Dakota, Arizona State University, Tempe, AZ; Gwen Griffin, Ph.D., Sisitunwan Dakota, Sisseton-Wahpeton Reservation, Mankato State University, Mankato, MN; Elizabeth Cook-Lynn, Ph.D., Ihanktunwan Dakota (still to be confirmed); Leo Omani, M.Ed., Wahpetunwan Dakota, Wahpetun Reserve, Prince Albert, Saskatchewan, Canada; Doris Pratt, M.Ed., Dakota, Sioux Valley Reserve, Griswold, MT, Canada; Angela Cavender Wilson, Ph.D., Wahpetunwan Dakota, Arizona State University, Tempe, AZ, Upper Sioux Community, Granite Falls, MN. Their papers will be published in a conference proceedings book. The idea for the conference came from Leo Omani. Elders at his Reserve approached him about gathering, organizing, and writing the stories of how they got from Minnesota to Saskatchewan. Mr. Omani will be giving the keynote presentation, setting the tone and providing the context for the conference. The other speakers will then be addressing migration and forced removal issues, its impact, and how to go about doing accurate but respectful research. Hopefully, some of the Dakota academics/scholars will address how the Dakota academic community can work together with the Dakota elders in a mutually respectful and cooperative fashion. The Friday session (4/6) will be open to the public. The Saturday morning session (4/7) will be open to Dakota/Native peoples: the speakers, Dakota elders, Dakota spiritual leaders, other Dakota/Native academics/scholars, Dakota/Native graduate and undergraduate students, interested Dakota/Native community persons, and selected wasicun persons. Also, I am in the process of fund-raising for the conference. If you know of foundations and other funding sources, please let me know. More info will be forthcoming on the mnindlist serve. minn-ind@tc.umn.edu For the time being, feel free to contact me at: 320-564-4348 (h) 507-537-6118 (SSU) "matonunpa@kilowatt.net" "matonunpa@ssu.southwest.msus.edu" or Chris Mato Nunpa, Ph.D. Associate Professor American Indian Studies & Dakota Studies (AISDS) Southwest State University Marshall, MN 56258 Pidamayaye do! ("Thank you") Chris Mato Nunpa =================================== Date: Thu, 21 Dec 2000 08:21:00 -0600 From: "John D Berry/grad/res/Okstate" Subj: (FWD)University of Iowa Powwow American Indian Student Association 12th Annual University of Iowa Powwow April 6-8, 2001 Carver-Hawkeye Arena Iowa City, Iowa HEAD STAFF: Master of Ceremonies: Jerry Dearly and TBA Arena Director: Jonathan Windyboy Head Woman Dancer: Diane Desrosiers Head Man Dancer: Dana Warrington Head Dance Judge: Leon Thompson Head Drum Judge: Ron Goodeagle Host Northern Drum: Northern Wind Host Southern Drum: Omaha Whitetail Host Iowa Drum: Lightning Boy All Drums Welcome! CATEGORIES: Men's: Senior, Traditional, Fancy, Grass Women's: Senior, Traditional, Fancy, Jingle Teen Boy's: Traditional, Fancy, Grass Teen Girl's: Traditional, Fancy, Jingle Junior Boy's Traditional, Fancy, Grass Junior Girl' Traditional, Fancy, Jingle Drum Contest: First Place, Second Place, Third Place ADMISSION: Adult 3-day pass: $15.00 Adult 1-day pass: $6.00 Child 3-day pass: $10.00 Child 1-day pass: $5.00 Dancer and Drummers: $5.00 Senior w/ID (55 & over): $5.00 Family pass (group of 4): $18.00 Group rate (limit of 10): $40.00 UI student w/ID: Free Child 5 & under: Free WEEKEND SCHEDULE: Friday, April 6, 2000: Doors open at 5pm, Grand Entry at 7pm Saturday, April 7, 2000: Doors open at 11am, Grand Entry at 1pm and 7pm Sunday, April 8, 2000: Doors open at 11am, Grand Entry at 1pm SPONSORED BY: The University of Iowa American Indian Student Association. VENDOR OR GENERAL INFORMATION CONTACT: American Indian Student Association (AISA) 308 Melrose Avenue Iowa City, IA 52242 (319) 335-6883/ 8298 Website: http://www.uiowa.edu/~ainsp/powwow HOTEL RESERVATIONS: Best Western - Coralville, Iowa 319-351-0400 Big Ten Inn - Coralville, Iowa 319-351-6131 Comfort Inn - Coralville, Iowa 319-351-8144 Days Inn - Coralville, Iowa 319-354-4400 or 1-800-Days-Inn Econo Lodge - Coralville, Iowa 319-354-6000 Heartland Inn - Coralville, Iowa 319-351-8132 or 1-800-334-3277 Motel 6 - Coralville, Iowa 319-354-0030 Super 8 Motel - Coralville, Iowa 319- 337-8388 Celebrate Sobriety - ABSOLUTELY NO DRUGS OR ALCOHOL We are not responsible for accidents, theft, damages, travel expenses, or divorces. Individuals with disabilities are encouraged to attend all University of Iowa-sponsored events. If you are a person with a disability who requires an accommodation in order to participate in this program, please contact American Indian Student Association in advance at 319-335-6883. ++++++++++++++++++++++++++++ Tracy R. Peterson (Dine') AISES Region Five Representative Graduate Assistant - OSL 2510 Friendship St. Iowa City, IA 52245 Home Phone: (319) 339-1960 Cell Phone: (319) 621-5877 Email: tracy-peterson@uiowa.edu icndns@msn.com =================================== Date: Tue, 27 Mar 2001 07:59:41 -0600 From: John D Berry/grad/res/Okstate Subj: OSU Powwow Oklahoma State University Native American Student Association Spring Contest Pow Wow April 7, 2001 Colvin Center Annex (Across the street from the OSU Police Department) Princess: Tiffany Frietze, Pawnee Pawnee, Oklahoma Host Southern Drum: Sizzortail, Arlen Goodfox, Lead Singer Shawnee, Oklahoma Host Northern Drum: Lake Vermillion, Jeremy Wilson, Lead Singer Tower, Minnesota M.C.: Sammy "Tonekei" White, Kiowa Anadarko, Oklahoma Head Man Dancer: Terry Tsotigh, Kiowa Del City, Oklahoma Head Lady Dancer: Keri Bread, Comanche Oklahoma City, Oklahoma Host Gourd Clan: Oklahoma Gourd Dance Club Lawton, Oklahoma Color Guard: American Legion Little Standing Buffalo Post #38 White Eagle, Oklahoma Arena Director: Tony Killscrow, Oglala Lakota Pawhuska, Oklahoma Gourd Dancing & Specials 2:00 p.m. Supper Break 5:00 p.m. Grand Entry 7:00 p.m. Contests will be held in: Tiny Tots Junior Girls' Junior Boys' Women's Cloth, Buckskin, Jingle, and Fancy Shawl Men's Straight, Fancy, Grass and Traditional Drum: All Drums Welcome! * * * Special Contest * * * Men's Old Style Southern Straight Dance, winner take all $200 Sponsored by Kelly Tiger, Jr. in honor of his nephew, Cody Revard Some contest categories may be combined. Drugs, Alcohol, and Weapons are prohibited. NASA is not responsible for theft and/or accidents. For vendor information, please call Dana at 405.624.3677. Contestants MUST be in Grand Entry and Regalia to receive prize money! For more information, please contact Multicultural Development and Assessment Center at 405.744.5481 or Rachel at 405.743.3796. =================================== Date: Thu, 22 Mar 2001 10:20:52 -0600 From: "John D Berry/grad/res/Okstate" Subj: (FWD)Brave Hearted Women Conference (fwd) ------- FORWARD, Original message follows ------- Date: Mon, 12 Mar 2001 18:11:12 -0600 (CST) From: Melinda Micco Please post to your lists. Thank you. Melinda Micco A Gathering of Brave Hearted Women A Conference to Bring Together Indigenous Women Promoting Positive Change 7:00 pm, Friday, April 13, 2001 Ceremony honoring Native Activists Nilak Butler and a memorial to Millie Ketcheshawno with the all women Northern Drum Group, THE MANKILLERS, showing of films, "Alcatraz Is Not An Island" and "30th Anniversary of Alcatraz Occupation 1969-1999" and performance artist, Gina Pacaldo 8:30 am-6:00 pm, Saturday, April 14, 2001 Workshops and Presenters All workshops will be repeated in the afternoon. 1. Anne Lewis Hansen (Acoma Pueblo), well-known potter, will share information about her traditional lands and maintaining the pottery tradition far from the Pueblo at her home in California. 2. Sage LaPena (Wintu/Nomtipom) will present an interactive workshop on plant medicine. 3. Haliaka Iolani Pule Dooley (Native Hawaiian) is a traditional Kumu (teacher) whose life's work is spiritual education. She will talk about the spiritual connection of everything around us and how to ask for and receive guidance from the ancestors in the gathering of medicinal plants and other necessary items for Hawaiian ceremonies. 4. Rose vonThater (Cherokee/Tuscarora) and Teresa Head (Mestiza) will share evolutionary and traditional perspectives on understanding how to dance with chaos in everyday life. 5. Lakota Harden (Lakota), an activist involved with the AIM Survival School on the Pine Ridge reservation will conduct a workshop on unlearning sexism, racism, and other social oppressions. 6. Muriel Antoine (Lakota), recent winner of a national community service award, will share information on Pine Ridge. Registration Fee: $25.00/Individual, $15.00 Student or Elder, childcare, ASL For more information, contact Melinda Micco (Seminole/Creek/Choctaw) (510) 430-3324 or e-mail brvwomen@mills.edu Sponsored by the Ethnic Studies Department and the James Irvine Multicultural Grant at Mills College. Mills College, 5000 MacArthur Blvd., Oakland, CA 94613 =================================== Date: Wed, 28 Mar 2001 15:24:30 -0600 From: Nicol Lundberg Subj: 31ST ANNUAL UMD POWWOW Mailing List: Minnesota Indian Affairs THE UMD ANISHINAABE STUDENT ORGANIZATION IS PROUD TO PRESENT THE 31ST ANNUAL UMD POWWOW. SATURDAY, APRIL 21, 2001 * UMD SPORTS FACILITY * GRAND ENTRY AT 1 PM & 7 PM * FEAST AT 5 PM * FIRST 15 DRUMS WILL BE PAID * SORRY, NO EXTRA HONORARIUM FOR ROYALTY * DANCER AND DRUM REGISTRATION TO TAKE PLACE THE DAY OF THE EVENT * VENDORS: PLEASE CONTACT NICK AXTELL @ 218.726.8141 *** FREE AND OPEN TO THE PUBLIC, BRING THE WHOLE FAMILY *** FOR MORE INFORMATION: ALL 218.726.8141 SPONSORED BY THE UNIVERSITY OF MINNESOTA-DULUTH ANISHINAABE STUDENT ORGANIZATION (ASO) =================================== Date: Tue, 24 Oct 2000 15:36:59 -0700 (PDT) From: RAVEN DAVIS Subj: new pow wow listing o' si yo gary please add this to your pow wow listing. Native Solutions presents 3rd Annual Intertribal Powwow April 27-29, 2001 times- Fri 9-2, students day. Fri 5-10, dancing & storytelling. Sat 10-10, grand entry 11:00. Sun,10-5, grand entry 12:00. Oxford Lake Park, Oxford, Al... exit 185 off I-20 Native American Honor Guard & Warrior Society Admission $5 - adults FREE - seniors 55 and up & children under 10 Host Drum - Grey Wolf Singers, Choctaw, Philadelphia, Ms Headman - Don Redbear Headlady - Donna Dulaney MC - Gary Smith Arena Director - Buck Tucker Special Flute Performance by Larry Campbell Learn about early iron forging from John Williams See a primitive encampment with period items such as clothing, tools & weapons presented by Grey Squirrel Lodge. See demonstrations on beadwork and dreamcatchers. All dancers and drums welcome No Drugs or Alcohol Allowed, Bring your own lawn chairs For more information call Tony at 256-835-0110 or email sundancer@hotmail.com or call Mark or Ruth Davis at 256-820-6315. Vendors contact Mark or Ruth Davis or emial ravenspiritwalker@yahoo.com or lamehawk@yahoo.com. Thank you for including this on your listing. ravenspiritwalker =================================== Date: Wed, 14 Mar 2001 21:50:36 -0500 From: "Red Thunder" Subj: POW-WOW LAKESIDE INTER-TRIBAL POW-WOW MAY 11 - 12 - 13, 2001 HEAD MAN: GARY THUNDERWOLF HEAD WOMAN: KAREN COOPER ARENA DIRECTOR: LITTLE HAWK EMCEE: ALTON McCALESTER SPECIAL FEATURE: DAVE TREZAK HOST DRUM: SHADOW WOLF ALL LOCAL TRADITIONAL DRUMS WELCOME PUBLIC INVITED TO COME AND ENJOY THE FESTIVITIES NATIVE AMERICAN DANCERS WILL ENTERTAIN VENDORS WILL OFFER MANY BEAUTIFUL HAND MADE ITEMS STORY TELLERS WILL RELATE EXCITING INDIAN STORIES DIRECTIONS: FROM I-59 (AT GADSDEN EXIT 182) TAKE I-759 TO EXIT 4 B, ONTO HWY 411 N. FROM THERE, CONTINUE FIVE MILES, THE POW-WOW WILL BE HELD AT LAKESIDE R V PARK, LOCATED ON HWY 411 N, BETWEEN MILE MARKERS 222 AND 223. FOR MORE INFORMATION, CALL (256) 546-9200 OR TOLL FREE AT: 1-877-546-8044 OR VISIT OUR WEB SITE AT: www.lakeside-rv.com =================================== Date: Mon, 15 Jan 2001 14:32:51 -0600 From: Lawrence Sampson Subj: CLEVELAND POW-WOW June 16 & 17, 2001 FATHER'S DAY WEEKEND American Indian Education Center's 7th Annual Competition PowWow Edgewater Park, Cleveland, Ohio Times: Saturday 11am-8pm Grand Entry at 1pm & 6pm Sunday 11am-6pm Grand Entry at 1pm Admissions: Adults $6.00 2 Day Pass $10.00 Children 6-12 $1.00 Under 6 Free Seniors $2.00 2 Day Senior Pass $3.00 TRADITIONAL REGALIA, HANDMADE JEWELRY, SILVERSMITHS, ARTS, CRAFTS, STORYTELLING, EDUCATIONAL DEMONSTRATIONS, BUFFALO BURGERS, NAVAJO TACOS, CORN SOUP Proceeds benefit: American Indians of all ages, including education, liaison with social service agencies, legal advocacy, direct services for the hungry, and information/education/employment services/BIA child welfare/cultural outreach to area schools and colleges. RAIN OR SHINE PUBLIC WELCOME American Indian Education Center, P.O. Box 605157, Cleveland, Ohio 44105-0157 (216) 281-8480 http://community.cleveland.com/cc/AIECI -or- http://www.crosswinds.net/~amerindianedctr Co-sponsored by Southwest Expressions of Ohio Inc