From gars@speakeasy.org Sat Jul 21 03:41:41 2001 Date: 18 Jul 2001 00:14:15 -0000 From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews09.029 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 029 O o O Es'te Opunvk'vmucvse July 21, 2001 O o O Ximopanolti tehuatzin, Pomo manzanita ripens moon O inin Mexika tlahtolli Omaha moon when the buffalo bellow ( 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 www.pechanga.net; www.owlstar.com; indianz.com; ndn-aim, LPDC and Rez Life Mailing Lists; UUCP email; newsgroup: alt.native 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 the beginning of all things, wisdom and knowledge were with the animals, for Tirawa, the One Above, did not speak directly to man. He sent certain animals to tell men that he showed himself through the beast, and that from them, and from the stars and the sun and moonshould man learn.. all things tell of Tirawa." __ Eagle Chief (Letakos-Lesa) Pawnee +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Again, Hopi Rangers arrest those who would offer their hearts, blood and honor so the People Might Live at the Anna Mae Sundance. I send smoke and prayers for those arrested. I pray for the dancers who were turned back. I pray for the Hopi Rangers who have answered the wrong master. Whatever your view is of Big Mountain this is not the answer. To the Hopi I ask you to remember your feelings when those who do not know your ways speak as they do of your eagle captures. Whether you know or not your choices regarding this Sacred Sundance put you in the same place. You have stood between those who seek a Sacred way and Creator. This is not the way of the elders I have known of your People. Find your way back home. -- - - - Again - If you have not reviewed the clip of the Mi'kmaq boat being rammed please do. The video clip is up on two websites in RealMedia format: - http://www.owlstar.com/who_will_sing_for_us.htm - http://www.wintercount.org/whowillsing/ Dohiyi Ani Oginalii , , 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 ---------- - Paiute Chief Vernon Henry - Behind Bars: - Crossings Native Incarceration Rates Increase - Tribes Clash Anew - Peltier Statement over Ceremonial Dance - Native Prisoner - Hopi and Navajo: -- Too Much Education Aquifer Water a Basis for Unity to be Released - Report raps Interior -- Half-Moon Withdraws on Indians' Accounts from Class Action - First Nations divided - History: Carlisle Indian School on Indian Act Changes - Rustywire: - Knockwood: Get rid of Indian Act Has Anyone Heard Any Thunder... - Coon Come Targets - Poem: Jawbone Canyon in Calls for Change - Verse: Hawaiian Book of Days - NB Natives Prepare to Fish Lobster - Foundation tries - Culture Corrosion Wider Language Preservation in Canada's North - Day of Mourning - Vigil held for Man who Died - Creek Nation Syep after Pepper Spray - Upcoming Events --------- "RE: Paiute Chief Vernon Henry" --------- Date: Fri, 13 Jul 2001 08:11:27 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="VERNON HENRY" http://www.indianz.com/SmokeSignals/Headlines/ http://www.oregonlive.com/news/oregonian/index.ssf?/news/oregonian/ nw_61henry13.frame Paiute chief Vernon Henry dies at 66 Friday, July 13, 2001 By STU WATSON, Correspondent, The Oregonian SIMNASHO -- Vernon Henry, one of three chiefs of the Confederated Tribes of Warm Springs, died in a single-vehicle accident about 10 p.m. Wednesday. He was 66. Mr. Henry, chief of the Paiute tribe, was a passenger in a pickup driven by Ruby Bulloch, 28. The truck overturned after leaving a road north of Simnasho that connects Warm Springs and the Kah-Nee-Tah Resort, then continues north to Oregon 216. Tribal police did not disclose a residence for Bulloch, who is Native American but not a member of the Warm Springs tribes. They said Bulloch and her unborn child were in stable condition at Mountain View Hospital in Madras. They didn't disclose the cause of the accident. "It's a tremendous loss to Indian Country," said Louis Pitt, director of government affairs for the Warm Springs Reservation. Mr. Henry was the first elected leader of the Paiute tribe. Before his selection in January 1987, family connections had determined each succeeding Paiute chief. Mr. Henry was chosen to succeed Nick Kalama, who died in 1985. The three tribal chiefs serve lifetime memberships on the 11-member Tribal Council. All other council members are elected. The other chiefs are Delvis Heath of the Warm Springs tribe and Nelson Wallulatum of the Wasco tribe. Nat Shaw, public information officer for the reservation, said Tribal Council members weren't sure precisely how a successor to Mr. Henry would be chosen but thought it would be a matter for the Paiute tribe to decide. Mr. Henry's death is the second of a major Paiute figure in less than a year. On Feb. 4, Wilson Wewa, a former Tribal Council member and longtime rodeo cowboy, died of cancer. Mr. Henry is survived by four children, daughters Leah Henry, Martha Winishut and Alexandria Henry, and son Anthony Henry. Another son, Roderick Henry, died in 1988 when hit by a train while working with the Columbia River Inter-Tribal Fish Commission near the White Salmon River in Underwood, Wash. After dressing Mr. Henry in traditional garb at 3 p.m. today in the Agency Longhouse, tribal members will attend the body overnight. Burial will be at 9 a.m. Saturday at the Lower Seekseequa Cemetery in the southern part of the reservation, one of three reservation districts and regarded as home to its Paiute residents. Copyright c. 2001 OregonLive.com. All Rights Reserved. --------- "RE: Crossings" --------- Date: Fri, 13 Jul 2001 08:11:27 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CROSSINGS" http://www.rapidcityjournal.com/display/inn_obits/ Obituaries for July 13 Karmen Rose Iron Teeth WOUNDED KNEE - Karmen Rose Iron Teeth, 14, Wounded Knee, died Sunday, July 8, 2001, in a vehicular accident in rural Hot Springs. Survivors include her father, Roderick Iron Teeth, Los Angeles; her stepfather, Verne Weston Sr., Rushville, Neb.; her mother, Barbara Weston, Rushville; two brothers, Anderson Weston, Rushville, and Jamerson Iron Teeth, Wounded Knee; and three sisters, JoAnn Mousseau and Laura Mousseau, both of Rushville, and Camille Iron Teeth, Wounded Knee. Burial will be at Sacred Heart Catholic Cemetery in Wounded Knee. Sioux Funeral Home of Pine Ridge is in charge of arrangements. William L. `Bill' Little Thunder PARMELEE - William L. "Bill" Little Thunder, 76, Parmelee, died Wednesday, July 11, 2001, at Rapid City Regional Hospital. Survivors include his wife, Phoebe Sharpfish Little Thunder, Parmelee; three sons, Leonard Little Thunder, Rapid City, and Harold Little Thunder and Michael Little Thunder, both of Parmelee; four daughters, Rosalie Little Thunder and Karen Little Thunder, both of Rapid City, Marian Little Thunder, Cannon Ball, N.D., and Anna Little Thunder, Parmelee; three sisters, Lucille Eagle Bear, Parmelee, Etta Perkins, Rapid City, and Lydene Ray, Kaltag, Alaska; 25 grandchildren; and 13 great-grandchildren. Burial will follow at White Horse Cemetery south of Parmelee. Holmes Funeral Home of Valentine, Neb., is in charge of arrangements. Obituaries for July 12 Angela Lorraine Sutton WOUNDED KNEE - Angela Lorraine Sutton, 13, Wounded Knee, died Sunday, July 8, 2001, in a vehicle accident at rural Hot Springs. Survivors include her father, Lyle Sutton Sr., Wounded Knee; her mother, Delilah White Dress, Cheyenne Creek; paternal grandparents, James and Mary Sutton, Rushville, Neb.; three brothers, Christopher White Dress, Rapid City, Lyle Sutton Jr., Wounded Knee, and Eddie Two Hawk, Cheyenne Creek; and five sisters, Jessie Sutton and Eva Sutton, both of Rushville, Nikita Sutton, Chadron, Neb., Joann Sutton, Wounded Knee, and Grace Two Hawk, Cheyenne Creek. Graveside services will be at 10 a.m. Sunday, July 15, at Messiah Episcopal Cemetery in Wounded Knee. Sioux Funeral Home of Pine Ridge is in charge of arrangements. Obituaries for July 11 Edward K. Gray PINE RIDGE - Edward Kelly Gray, 43, died July 9, 2001, at the Pine Ridge Hospital in Pine Ridge. He was born to Marion and the late Chissoe Gray on July 11, 1957, in Pine Ridge. He was 8 months old when his family moved to St. Louis, Mo. When he was 2 years old, the family moved to Shawnee, Okla. There, Eddie attended St. Benedict's Catholic School, where he was active playing baseball and football. In 1968 his family moved to New Mexico and then, later, back to Pine Ridge, where he attended Red Cloud Indian School. At Red Cloud he was a manager for the basketball team. He graduated from Red Cloud High School in 1976. After graduation, Eddie attended truck-driving school and worked for a time in the Rapid City area. Later he came back to Pine Ridge and worked for the OST Commodity Program. In November of 2000, he was diagnosed with cancer. Survivors include his mother, Marion Gray, of Pine Ridge; one son, Silas Little Brave, of Pine Ridge; his sister, Jackie Gray, also of Pine Ridge; three brothers, Alvin Janis of Oglala, Calvin Janis of Lawrence, Kan., and Terry Campos of Pine Ridge; and a special uncle, Wilbert Janis, of Pine Ridge. Eddie was preceded in death by his father, Chissoe Gray, and infant twins - a sister and a brother. Burial will be in the Holy Rosary Cemetery, Pine Ridge. Sioux Funeral Home is in charge of arrangements. Dorothy Mae He Crow PINE RIDGE - Dorothy Mae He Crow, 63, Pine Ridge, died Monday, July 9, 2001, at Meadowbrook Manor in Rapid City. Survivors include her husband, Abraham He Crow, Pine Ridge; her mother, Annie Two Crow, Kyle; three sons, Lloyd Two Crow Sr., Kyle, Tom Rock, Pine Ridge, and Myron Rock Jr., Rapid City; two daughters, Marcia Rock, Rapid City, and Jackie Richard, Pine Ridge; four brothers, Duane Two Crow and Victor Two Crow, both of Kyle, and Cicero Two Crow and Darrell Two Crow, both of Rapid City; two sisters, Janet Sherich, Kyle, and DeAnna Two Crow, Rapid City; nine grandchildren; and two great-grandchildren. Burial will be at Makasan Presbyterian Cemetery in Oglala. Sioux Funeral Home of Pine Ridge is in charge of arrangements. --------- "RE: Tribes Clash Anew over Ceremonial Dance" --------- Date: Sat, 14 Jul 2001 18:07:03 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ANNA MAE SUNDANCE CONFLICT" http://www.owlstar.com/dailyheadlines.htm http://www.azstarnet.com/star/today/10714RNavajo-Hopi.html Tribes clash anew over ceremonial dance Navajos gather at tiny enclave on Hopi Reservation By Foster Klug THE ASSOCIATED PRESS PHOENIX - A traditional Navajo Sundance taking place on the Hopi Reservation is the latest controversy in an ongoing dispute between Navajo and Hopi tribe members. About 100 Navajos and their supporters have gathered at the Big Mountain community, a tiny enclave of Navajos living on the Hopi Reservation, to participate in the weeklong religious ceremony. The Hopis' reservation is surrounded by the much larger Navajo Reservation. Hopi officials say that because there's no permit for the dance, Navajos entering the area are trespassing. Some Navajo community leaders maintain the ceremony is being performed on their own land and should not require a permit. "As native peoples, we feel that we don't need permits to hold our religious ceremonies," said Big Mountain resident Marie Gladue, a Navajo tribe member. "We have become trespassers here, on our own land. You have people that feel they have a civil right, according to the United States' laws, to do this ceremony." Hopi police set up roadblocks and handed out fliers listing trespassing fines to deter Navajos from traveling to the area. They arrested five people for trespassing on Wednesday and issued one citation Friday. The Navajos "didn't bother getting permission from the Hopis for this dance and we want them to leave," said Hopi spokeswoman Claire Heywood. "The Hopi tribe is doing everything they can to avoid conflict. The best way to describe our position would be wait and see." Heywood said some Navajos have threatened violence if police try to stop the Sundance. "It's not worth the potential loss of life to have our people go in there and risk a riot," she said. The two tribes' land dispute stems from a 1934 executive order that put aside land on the Hopi reservation to be shared by both tribes. After a 1979 judicial decree partitioned disputed land between the two tribes, more than 10,000 Navajos agreed to leave Hopi land. In April, the U.S. Supreme Court refused to hear an appeal of a 13-year- old lawsuit that used religious grounds to challenge the pending relocation of the remaining Navajos living on the Hopi Reservation. Meanwhile, an agreement was reached allowing some Navajo families to sign 75-year leases with the Hopis and remain on the land in exchange for a federal payment to the Hopis of $50 million. Some Navajo families in the area, however, refused to sign the lease, maintaining that the land was theirs. "Some of these families are resisters," said Hopi spokeswoman Heywood. "Basically, they've chosen not to sign a lease with the Hopi people to live on the land. The other choice would be to leave voluntarily . . . They're on the land illegally." Dwayne O'Daniel, a Navajo whose family has lived in the Big Mountain community for five generations, says the Sundance will continue until Sunday. "This is not an act of war," said O'Daniel. "We just feel that we need some spiritual uplifting against their oppression." All content copyright c. 1999, 2000, 2001 AzStarNet, Arizona Daily Star. --------- "RE: Hopi and Navajo: Aquifer Water a Basis for Unity" --------- Date: Mon, 16 Jul 2001 11:09:41 -0700 (PDT) From: Paul Pureau Subj: ict: Hopi and Navajo: Aquifer water a basis for unity Mailing List: ndn-aim Hopi and Navajo: Aquifer water a basis for unity Water is one of the sacred elements. Origin of life, it is required for life. In Arizona (arid zone), leaders from a couple of nations that don't always agree on issues, are coming together around the need to protect the Navajo or N-aquifer, a major source of water for their reservation communities. Hopi and Navajo - even some who have been directly at odds on other matters - are uniting, appearing on the same platforms and directly challenging a corporate contract made by their nations three decades ago that appears to be resulting in the depletion of the slow-to-renew aquifer they depend upon. Recent protests, arrests, mutual campaigns with environmentalists and other allies marked a promising sign of public unity by the two nations. In this particular issue, they have strong motivation and a common cause. The case involves the Peabody Western Coal Co. which has a contract that allows it to take 1.3 billion gallons of pristine water every year from the Navajo Aquifer to flush coal through a 300-mile long slurry pipeline - from the Four Corners area to a coal power station in Nevada's Mojave Desert. The rate of depletion allowed to Peabody, initially approved by the U.S. Geological Survey and recommended by the Hopis' lawyer in the 1960s, has been repeatedly challenged by other agencies since then, including the Environmental Protection Agency. Federal inspectors in 1993 found that in the portion of the N-Aquifer under a core of Hopi lands the water table had dropped by 100 feet or more. Out of 14 springs in that Hopi area, seven had completely dried out and another five showed diminished flows. Stewart Udall, Secretary of Interior at the time of the 1960s deal, ultimately regretted his involvement in the 1960s leases which were fraught with irregularities and corruption. Among other things the main lawyer representing the Hopi, John Boyden, it was discovered later, was in fact working, in secret, for Peabody Coal Co. Today, terms of power and isolation persist: the actual slurry pipeline is owned by Enron Corp., a major contributor to George Bush's campaign. Then again, Peabody Coal Co. and its Black Mesa mines provide jobs that generate some $2 million each week into the economies of Hopi and Navajo communities. In its moment, even today, it represents a degree of development, but at what real cost? The first victim of all this turbulent history is likely to be the Hopi village of Moenkopi, where wells are expected to go dry by 2011. But the consequences over the next 10 years and immediately beyond promise to be disastrous. Hopi elder and former tribal chairman, Ferrell Secakuku said, "The Hopi people are in trouble. We know we are running out of water." Mr. Secakuku believes the BIA is being remiss in the fulfillment of its fiduciary duties to the tribe. He is joined by Big Mountain Navajo leader Roberta Blackgoat, also a vigorous protester against the constant draw down of the precious, pristine and non-renewable aquifer water. The 7500- square-mile aquifer, over millennia collecting 400 million acre-feet of non-renewable pristine water, is "the most significant water source in the region," geologists say. Peabody's approach in the 1960s - perhaps even today - evidenced a rapacious type of energy development, with a take it or leave it attitude. That its business policy has not allowed for more responsive examination of the ultimate consequences of its activities gives poor sign of public engagement for this large corporation. But, beyond Peabody, it is also a reality that urban water use and abuse in this dry region is increasing rapidly, and there is no end of call for the precious resource. Consider something as innocent and tranquil as a golf course. Tellingly, not far from Hopi and Navajo lands, in the Phoenix extended metropolitan area there are some 140 golf courses. As journalist Paul VanDevelder reported last year, a single such 18-hole golf course uses 185 million gallons of water every year. By contrast, among the Hopi people who stand to lose their wells altogether, the average water use of individuals is 28 gallons per day. Wrote VanDevelder: "The entire Hopi Nation lives on less water than that sprayed through whirly-gigs on a single golf course in Phoenix." In wetter regions, such golf courses can make sense; in arid regions, with available water receding and water use exploding, they are questionable developments. In the context of a decreasing water table that threatens to incapacitate some of the longest continuously inhabited villages in North America, they - and/or coal slurry pipelines - represent callousness. "Water is the blood of the Hopi," says Jerry Honowa from the Hopi Village of Hotevilla. Other organizations, such as Black Mesa Trust, dedicated to pressing the government to safeguard drinking water for the Hopi, as well as Navajo support groups and environmental organizations such as the Natural Resources Defense Council, have joined the fray. Among solutions suggested are proposals for an alternate water source supply for Peabody Co. Such water sources, of water previously industrially impacted, exist and could be available. The federal government might also put in an alternate pipeline to the Hopi villages. The Natural Resources Defense Council agrees the impact on the Navajo Aquifer is substantial and will affect people and communities that now depend on the water. Interior's refusal to act is a failure of trust responsibility. Of the various strategies, the case pursued by Natural Resources Defense Council, which asked the Department of Interior to invoke a mining lease escape clause to halt the use of the Black Mesa aquifer, has possibilities. In the initial deals with the tribes, NRDC points out, this escape clause was designed precisely against depletion effects on the Navajo Aquifer. If that does not work, Secakuku and other leaders have vowed to sustain their unity and to shut down the contracts with the company by 2004, if Peabody has not altered its operations to safeguard the water levels. Copyright c. 2001 Indian Country Today --------- "RE: Report raps Interior on Indians' Accounts" --------- Date: Fri, 13 Jul 2001 08:11:27 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="TRUST FUND REPORT" >News Tip from Susan Kittrell Report raps Interior on Indians' accounts By Jerry Seper THE WASHINGTON TIMES The federal government has failed to follow the orders of a U.S. District Court judge who twice has called for a comprehensive accounting of missing trust funds kept by the Interior Department for more than 300,000 American Indians. Court-appointed monitor Joseph S. Kieffer III said in a 48-page report this week to U.S. District Judge Royce C. Lamberth that neither Interior Secretary Gale A. Norton nor her predecessor, Bruce Babbitt, has made any substantial effort to order the overhaul of a trust account system that has been in disarray for decades -- despite the judge's orders to do so. "As of the date of this report and over one and a half years following the court's decision directing the Interior defendants to conduct an historical accounting, the historical accounting project remains undefined, understaffed and, with few exceptions, at the starting gate," said Mr. Kieffer. Beginning in 1999, Judge Lamberth ordered Interior Department officials on two occasions to account for funds they held in trust for more than 300,000 Indians, saying records provided to the court showed that the money was so badly mishandled that the government had no idea how much was missing or where it could be found. The judge, in a strongly worded 142-page ruling, ordered the Interior Department to come up with an accurate accounting of the trust fund accounts, to provide for the retention of trust fund documents and to provide adequate staffing for trust fund management functions. He promised to personally oversee efforts by the government to fix the failed system. In 1999, Judge Lamberth also held Mr. Babbitt and Treasury Secretary Robert E. Rubin in contempt for failing to turn over records in a lawsuit filed by the Indians and ruled that the government had to pay $625,000 for their inaction. The judge issued the contempt citations after Mr. Babbitt and Mr. Rubin refused to produce trust-fund records, canceled checks and other documents demanded by the court. The Interior Department, which manages trust-fund accounts involving settlements, royalties and payments to about 300,000 Indians and 2,000 tribal accounts, has given several reasons why the trust accounts are unavailable -- including that some have been so tainted with rodent droppings that handling them would be hazardous. In his report, Mr. Kieffer said Mrs. Norton and Mr. Babbitt failed to take the necessary steps to overhaul the failed system, adding that both sought short-term remedies instead of seeking permanent solutions to the long-standing problem. Mr. Kieffer also said Mr. Babbitt and other high-ranking Interior Department officials chose to review only a statistical sampling of the accounts -- and did so before conducting meetings last year during which hundreds of Indians across the country were asked for their opinions about what kind of accounting approach was best. Mr. Kieffer described the process and the meetings as a sham to make it appear that department officials were addressing the problem. He said Indians who attended the meeting "didn't realize their response had already fallen on deaf ears before it was ever recorded." Interior Department officials declined to comment on the report, saying they had not had time to review the document. Copyright c. 2001 The Washington Times. --------- "RE: First Nations divided on Indian Act Changes" --------- Date: Wed, 11 Jul 2001 08:06:38 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="INDIAN ACT REACT" http://www.owlstar.com/dailyheadlines.htm http://www.thestar.com/NASApp/cs/ContentServer?pagename=thestar/Layout/ Article_PrintFriendly&c=Article&cid=994802691169 Jul. 10, 07:34 EDT First Nations divided on Indian Act changes AFN to meet next week amid infighting on how to deal with Ottawa OTTAWA (CP) - A hot debate on Indian governance is expected to dominate a key meeting of aboriginal chiefs in Halifax next week, with a group of B.C. chiefs accusing the national leadership of "breach of trust." The three-day Assembly of First Nations (AFN) gathering starts Tuesday against a backdrop of squabbling over how it should handle Ottawa's contentious bid to overhaul the Indian Act. Some B.C. chiefs have accused the AFN national executive of breach of trust for allegedly backing down on a May assembly resolution to boycott related federal consultations this summer. "Our position is: they're backtracking, reneging and undermining a legitimate resolution and it's very offensive to us," said Chief Stewart Phillip, head of the Union of B.C. Indian Chiefs, representing 70 leaders. "In too many cases, the executive takes it upon itself to interpret our resolutions and to do it in a very selective way." Indian Affairs Minister Robert Nault wants to introduce legislation this fall to overhaul First Nation voting systems, balance interests on and off reserve, and fine-tune local administration. Several aboriginal groups have refused to take part in the consultations for fear any participation in law-making could be used to limit their rights later on. Phillip's concern centres on a resolution debated and passed by chiefs from across the country to stonewall the federal talks. It also directed the assembly leadership to meet with the prime minister, Nault and others "to urge them to stop the current initiative . . . and agree to First Nations drawing upon our own laws." Phillip said that resolution is undercut by a June proposal from Herb George, the assembly's regional vice-chief in B.C. George suggested the assembly's national executive "take some leadership by establishing a negotiations strategy on governance" and take it to Nault directly. "Quite frankly, it's our belief that the motive is, of course, the funding," Phillip said, referring to federal money offered participants to cover costs."And we believe it's a very self-serving initiative that . . . will not be widely supported by the assembly in Halifax." George was not available for comment, but his Atlantic counterpart dismissed Phillip's concerns with a vehemence that hints at the debate to come. "This is all B.C. bullshit," said Rick Simon, the assembly's regional vice-chief for Nova Scotia and Newfoundland. Simon claimed there is bad political blood between Phillip and George from the last regional election. "He's got a personal vendetta and he's trying to use the media to that effect." Phillip denied the suggestion, saying he and George have had a "cordial relationship." In any case, a draft copy of the assembly's proposed governance initiative, obtained by The Canadian Press, seems to support Phillip's concern. As "first steps" it suggests the AFN "approach the minister of Indian Affairs and secure a commitment from him to discuss a redefined and expanded approach to First Nations' governance issues." The proposal, to be presented to chiefs in Halifax, is expected to draw fire from critics wary of anything short of demands the Indian Act changes be scrapped. Charles Fox, the assembly's regional vice-chief in Ontario, says opposition to the consultations far outweighs support for them and chiefs in his province are boycotting the process. If Indian Affairs ignores demands to stop the initiative, lines of communication must remain open, he added. "You have to have some sort of dialogue with these people, you can't put your head in the sand. "If they're going to go ahead and impose that on us, they can do that. But that's only one part of the battle. There are going to be other battles." Copyright c. 1996-2001 Toronto Star Newspapers Limited. --------- "RE: Knockwood: Get rid of Indian Act" --------- Date: Wed, 11 Jul 2001 08:06:38 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="NO TO INDIAN ACT" http://www.owlstar.com/dailyheadlines.htm http://www.herald.ns.ca/stories/2001/07/11/f157.raw.html Get rid of Indian Act - Knockwood Natives should have say in new law, spiritual leader says Wednesday, July 11, 2001 By Bill Power / Staff Reporter Abolish the Indian Act and start again, a prominent Nova Scotian Mi'kmaq urged Tuesday. "We need much more than some changes to fix the Indian Act. It must be completely rewritten, and this time the Mi'kmaq people should participate in the writing," Noel Knockwood said. Mr. Knockwood, appointed in 1975 to the Mi'kmaq Grand Council as a spiritual leader of the Mi'kmaq people, made the comments during a public meeting on the Indian Act in Halifax. The Native Council of Nova Scotia and the federal Department of Indian Affairs and Northern Development co-hosted the gathering of about 45 representatives of native communities. Input is being sought for the revamping of the Indian Act, scheduled for completion early in 2002. In his three-page written presentation, Mr. Knockwood called the Indian Act an outdated and racist document that's "in contempt" of Canada's Charter of Rights and Freedoms. "The Indian Act is an apartheid policy, which is a policy or a system of segregation or discrimination on the grounds of race," he said. He said an entirely new act must be designed, negotiated, written and delivered by native people. "If changes are to occur to the Indian Act in our Mi'kmaq land, they must come from negotiations by the Grand Council of the Mi'kmaq people." Mr. Knockwood said proper protocol would see a sitting of the Grand Council listen to the recommendations made by Minister of Indian Affairs Robert Nault. The Grand Council would then "pass them on to the people for acceptance or rejection." When the Indian Act was introduced in 1868, one year after Confederation, natives did not participate, he noted. "Not on a single occasion did the native people of this country acknowledge or agree with this piece of legislation," he told the meeting. Lorraine Cook, president of the Native Council of Nova Scotia, said comments from the session will be forwarded to Ottawa as part of the review of the act. "We want to ensure as we proceed that people understand the many ways the act affects their lives and how they might be affected by particular changes," she said. Copyright c. 2001 The Halifax Herald Limited --------- "RE: Coon Come Targets in Calls for Change" --------- Date: Mon, 16 Jul 2001 08:09:56 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="COON COME CALLS FOR CHANGE" http://www.owlstar.com/dailyheadlines.htm http://www.canoe.ca/NationalTicker/CANOE-wire.Coon-Come-Anniversary.html July 15, 2001 National chief targets Ottawa, other aboriginal leaders in calls for change OTTAWA (CP) -- Matthew Coon Come was swept to the top job in aboriginal politics just over a year ago, vowing he'd push hard for change and be a "bad cop" with Ottawa when needed. Most chiefs from across Canada backed his more scrappy approach, unseating the more conciliatory Phil Fontaine as head of the Assembly of First Nations. But some leaders were shocked when Coon Come's frank calls for progress also targeted them. Others, who pinned sky-high hopes on the former grand chief of northern Quebec Crees, feel disillusioned. Twelve months after Coon Come took the assembly helm, relations with Ottawa are uneasy, a federally funded budget that topped $19 million last year is likely to be cut, and internal dissent is growing, say observers. "I still believe he's the right man for the job, but I believe there are some instances where he's lost credibility," says Lance Haymond, chief of Eagle Village First Nation in northern Quebec, who signed Coon Come's nomination papers last year. "I've seen him get caught up in some very controversial situations and it's making people wonder if he has the capacity to be national chief." Among other issues, Coon Come, 45, made headlines in his first year for: --Supporting a boycott of federal consultations this summer on updating the archaic Indian Act. --Suggesting elections for national chief should be opened to all First Nations people, not just the 633 chiefs who cast ballots every three years. --Risking political slaughter as he spoke last February on aboriginals and alcohol. "Our people smoke too much and drink too much," Coon Come told aboriginal health workers at an Ottawa conference. He later went further during a media scrum, suggesting First Nations plagued by social ills are best helped by leaders who must "clean up our own act." Critics, especially those who had backed Fontaine for assembly leader, lambasted Coon Come for promoting a "drunken Indian" stereotype they said is no longer true. Others hailed the Christian teetotaller for his courage in raising a touchy issue. All in all, the past year was disappointing, says Haymond. Coon Come's fiery rhetoric at last year's election fed hopes that demands for better housing, health services and other pressing needs could be met, he added. "It's not moving as fast as we'd anticipated." Haymond acknowledged Coon Come has scaled a huge learning curve and that he presides over an impossibly fractious constituency. "I realize he has a very, very difficult job," says Haymond. "You'll get criticized 95 per cent of the time ... and supported five per cent of the time. That's the reality in Indian country." Coon Come was seen last year as a balance between Fontaine -- perceived as too close to the Liberals -- and Ovide Mercredi, whose hard-line stance had all but frozen assembly relations with Ottawa by the time he was defeated in 1997. People now suspect Fontaine was the best person to work within the job's limits, says Taiaiake Alfred, a Mohawk academic, author and specialist in traditional indigenous government. "He's a bureaucrat. And what he wanted to do was make delivery of services better. That's his agenda. Whereas Matthew's was to de-colonize Canada. And when you look back on it, it seems ridiculous to think you can de-colonize Canada using one of its tools." Today, the assembly's federally-funded budget is still under a review ordered by Indian Affairs Minister Robert Nault. Nault has said he's reassessing the budgets of all aboriginal advocacy groups to gauge their value and possibly allow multi-year funding agreements. But Coon Come and others have accused him of withholding the money to coerce co-operation for new legislation Nault wants to introduce this fall to replace the Indian Act. The minister has denied the suggestion, noting that even groups co-operating in the process are being reassessed. Assembly staff are bracing for layoffs, and Coon Come faces what could be a heated meeting of chiefs in Halifax this week. He was unavailable to comment. Alfred, who worked briefly for the assembly last winter, holds out little hope that aboriginal living standards will rise while the AFN and other groups rely on federal dollars. He hopes the next generation of aboriginal leaders will shun the complacency that a government-sponsored lifestyle breeds, he says. More confrontations like the 1990 Oka showdown in Quebec are needed, he added. "What do we have to lose?" Copyright c. 2001, Canoe Limited Partnership. All rights reserved. --------- "RE: NB Natives Prepare to Fish Lobster" --------- Date: Mon, 16 Jul 2001 08:09:56 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="LOBSTER FISHING" http://www.owlstar.com/dailyheadlines.htm http://www.canoe.ca/CNEWSTopNews/nb_jul15-cp.html Sunday, July 15, 2001 NB natives prepare to fish lobster By CHRIS MORRIS-- The Canadian Press FREDERICTON (CP) -- The countdown to confrontation on New Brunswick's Miramichi Bay has begun. Mi'kmaq fishermen are set to head out on the bay's choppy waters in mid- August and start fishing for lobster under their own rules, stubbornly defying Ottawa and the federal fisheries department. "We're going fishing," states Brian Bartibogue, a band councillor at the Burnt Church reserve, which sits on the shore of Miramichi Bay in northeastern New Brunswick. "We know the police and fisheries officers are gearing up for trouble, but what else can we do? Why are we branded as criminals for trying to survive by fishing in our own backyard?" This is the third year of an impasse between the Mi'kmaq reserve of about 1,400 people and the fisheries department. There is no solution in sight as yet another native fishing season approaches. "The same dynamics are at play," says fisheries spokesman Andre Marc Lanteigne. In 1999, the Supreme Court of Canada ruled that Donald Marshall Jr., a Mi'kmaq from Nova Scotia, had a treaty right to fish eels. It also said the Mi'kmaq, Maliseet and Passamaquoddy bands can hunt, fish and gather to earn a moderate livelihood, within rules set by Ottawa. Federal negotiators have been trying ever since to set parameters acceptable to First Nations, non- native fishermen and others with interests in the fishery. They are working to strike new deals with 34 Atlantic First Nations to replace one-year interim agreements that expired last March. To date, seven bands have signed deals and seven others have reached agreements in principle. But not Burnt Church, where Bartibogue admitted there is bitterness over the lack of resolve in other Atlantic bands. "It's pretty hard to take, especially when the same ones signing these deals are telling us to keep up the good fight, that we're standing up for native rights," Bartibogue says. The bands signing agreements say they need the money. Ottawa spent nearly $200 million last year buying out non-native licences and offering boats, equipment and training to bring First Nations into the East Coast fishery following the Supreme Court ruling. The deals being offered this year are reportedly valued in total at about $500 million over several years and include money for training and gear. There will also be more money spent on enforcement. Last year, the federal fisheries department spent $13 million on enforcement against the people of Burnt Church and the Indian Brook band in Nova Scotia, which also set illegal lobster traps. At Burnt Church, the impasse led to dangerous confrontations on the water. Several times from August to October, fisheries officers raided waters near the reserve and confiscated illegal traps. Native warriors and fishermen responded by racing out in boats to try and protect the traps. Rocks were thrown, boats were rammed, there were several injuries and numerous charges were laid against natives under the Fisheries Act and the Criminal Code. Most of those charges are still working their way through the courts. The situation this year could be made worse by a decline in the lobster catch during the authorized, commercial season which ended in June. Mike Belliveau of the Maritime Fishermens' Union, which represents non- native fishermen in the Miramichi area, says the catch was down by about 15 per cent from the previous year. Belliveau says commercial fishermen have no tolerance for a second, commercial season run exclusively by, and for, native people. 'There's no tolerance for that. Zero," he says. Belliveau says he can't believe anyone has the stomach for more violence, although he believes there are troublemakers on the reserve. "Nobody is interested in going through last year's business again," Belliveau says. "I can't see why Burnt Church would be interested either. There are a few who get caught up in these kinds of things, but I can't imagine the community is interested in doing that again." Bartibogue insists the community as a whole is interested in defending its treaty right to make a worthwhile life for its people, instead of relying on welfare. "Canada is considered one of the best countries in the world in which to live, unless you're aboriginal," he says. "There's no work and our children are suffering. But Canadians seem to accept that as the status quo for aboriginal people, the norm. Come live here for a week and you'll be ready to fish for lobster next month." Copyright c. 2001, Canoe Limited Partnership. All rights reserved. --------- "RE: Culture Corrosion in Canada's North" --------- Date: Mon, 16 Jul 2001 10:37:55 -0400 (EDT) From: register@washingtonpost.com Subj: A washingtonpost.com article from Nanticoke9@aol.com >To: gars@nanews.org You have been sent this message from Nanticoke9@aol.com as a courtesy of the Washington Post (http://www.washingtonpost.com). http://www.washingtonpost.com/wp-dyn/articles/A1244-2001Jul15.html Culture Corrosion in Canada's North Forced Into the Modern World, Indigenous Inuit Struggle to Cope by DeNeen L. Brown Washington Post Foreign Service Monday, July 16, 2001; Page A01 PANGNIRTUNG, Nunavut -- The elders still speak of it, the time when the old world shifted. The change came, they say, like a storm they could not read in the clouds or in a ring around the sun. It came in the form of an attempt to "civilize" them. Against the wind, the people first had to brace themselves, then they had to adapt, then they had to try to stop the wind. With violent images like these, the Inuit recall their introduction to qallunaat, the "non-Inuit," and to a money economy. Jamaise Mike was born in 1928 in an igloo, but now he is sitting in a Kentucky Fried Chicken restaurant in Pangnirtung, Nunavut, three miles from a fjord. A Jennifer Lopez song is playing on the sound system. Urban pop has reached this far. The restaurant is surrounded by mountains, a vast, hard, white desert and sea ice, a region of myths, where Mike grew up. "Most elders were born and raised on the land," Mike said, through an interpreter, speaking in the Inuktitut language. "Everything people needed to survive surrounded them on the land. Today it is different, living in a community with a store. Everything is different from when you had to do everything yourself to survive. You depended on yourself. Now, you need money." Modern history offers countless examples of indigenous cultures coming under siege from the industrialized world. But few have experienced change with the speed and intensity that struck the Inuit, the native people who inhabit Canada's far northern reaches. Only a generation ago, the Canadian government forced many of them out of the Arctic wilderness and into artificial communities like this one on Baffin Island. In some places, elders say, the government systematically killed many of the dogs that pulled their sleds, giving people no choice but to come in from the land. Children were put in Christian boarding schools. "White people from the south," said Mike, "were more terrifying than polar bears." Change happened so fast that today people born in the Arctic "stone age," without machines or electricity or a sense of the hours, live side-by-side with teenagers bred on cable television and hip hop. Often the two cultures rub against each other with tragic consequences. Rates of alcoholism in this once alcohol-free society now are among Canada's highest. The same is true for suicide. Unemployment is endemic, with people relying on a stream of government subsidies from the south. Yet Mike and his generation are determined that the qallunaat wind will not prevail. Indeed, safeguarding Inuit ways is the defining issue of the politics of the north. It was why Inuit leaders persuaded the Canadian government to turn this part of the country in 1999 into a homeland, the vast territory of Nunavut, population 27,000. Nunavut means "our land." The Inuit argue that they will maintain their traditional lifestyle, "even if we spend as much time surfing the Internet as checking the fishing nets," wrote John Amagoalik, former chief commissioner of the Nunavut Implementation Commission, in a book about the territory. "We live in wooden houses, drive Jeep Cherokees, and fly in jumbo jets all over the world. But we are still Inuit. It is our spirit, our inner being, that makes us Inuit." So today the 1,240 people of Pangnirtung walk between two cultures, belonging fully to neither. And each of these individuals is a different mix of the two. A Loss of Memory Margaret Nakashuk is sitting in a caribou skin house. Its rafters are whale bones. The Inuit were inventive. Whale bones were used for utensils and needles. She is explaining the heating system, how seaweed was dipped into whale blubber, seal oil or caribou fat and how it was the woman's job to keep dipping the seaweed into the stone bowl to keep the fire going. She is explaining how they made seal-skin boots and the women chewed the hide to make it soft. She is reciting this from memorization. She has never lived in such a house. Nakashuk, 29, manager of the visitor center in Pangnirtung, is a member of the first generation of Inuit to be born not on the land but in a community. She is sitting in a skin house that is on display in the museum. "There are two different worlds we live in," she says. "My father, now 65, he was telling us when they were young they lived in a . . . house like this, living on the land. When he was young, his grandmother told him one day you will live in the white man's world. You will have a house. You will drive a vehicle. You will have material clothes. He laughed because he couldn't imagine." Now she laughs because the grandmother's omen has come true. But it is not an easy life. Nakashuk worries a lot about how to get enough money to support her family. Her husband cannot find a job and she has a mortgage and she has to buy food. The change to a money economy was rapid. For many people here it brought debt, want and depression. Now, there are tragic stories walking around the sea ice like ghosts, people caught between a traditional culture and a money culture, trying to make ends meet. "I have a daughter who is 8. I have a daughter who is 12. I had a son," says Sheila Kunilusie, 34, who works in a restaurant. "He went hunting with my husband. They never came back." Then she pauses. It is not a dramatic pause for sympathy, just one to catch her breath enough to tell the rest of the story. Her husband, a young man of the new generation, didn't really know how to hunt. He'd been taught the skills out of respect for tradition, as an attempt to keep the old ways alive. Perhaps he did not learn enough about surviving in the brutal environment beyond the settlement's boundaries. He could not find a job. The family needed food. So he decided to try his luck with a gun. He and the boy departed. "After three or four days, I got worried," she says. "A helicopter searched for them. They finally found them on the beach." Their boat had capsized. "They were frozen. I really wanted to see my son one last time," Kunilusie is saying. She pulls her black hair off her face. "But I couldn't. His face was eaten by ravens." Suicide Plagues Youth Steven Kunilusie, 28, a janitor, is walking across water. He is headed toward the floe edge, the point at which still water meets moving water. "I lost a friend in that shack," he says, pointing to a small wooden tool shed on the shore. "He was 14. He hung himself. His mother found him. He said he wanted to be alone. But no one knew he would do it." Nunavut's suicide rate is five times the national average. People say the cause is a combination of long, dark winters of black sun, with nothing to do, no reason to go out and hunt now that there are stores, and money from the south. In 1999, 58 of Nunavut's 27,000 people committed suicide. Fifty-two were by hanging, six by firearm. Fifty-seven of them were Inuit. Suicide is accepted as an almost routine part of life. In the old days, it was generally only the elders who did it, during times of starvation, in the belief they were becoming too much of a burden for their families. They would take a lone suicide walk into the cold. Now, most of the suicides are committed by the young, between the ages of 15 and 29. Kunilusie, who is not related to Sheila Kunilusie, says he feels trapped in a land where elders once used most of their energy just trying to survive. Now that his generation does not have to worry so much about heat or food, boredom has set in. There is little to do, and depression seems to catch hold of people. What Kunilusie wants most in the world is to go to Iqaluit, the biggest town in Nunavut, or way south to Ottawa or Toronto. "I would leave," he says, "but I have no money." He works part time because that is as much work as he can get. He thinks he could have a better life down south. Alcohol would be an escape, Kunilusie says, but it is hard to come by in this community, where drinking caused such problems in the past that alcohol has been banned. "No one knew he was going to do it," said Kunilusie, talking again of the long-dead friend. "He just said he wanted to be alone." No Need to Graduate Up an icy hill, Ann Kullualik and her three friends are playing near a graveyard. Joshua Nakula, 14, is riding a Honda four-wheeler. He spins, doing doughnuts in the snow. The girls giggle. They are part of the newest generation, so far removed from the land. They wear baggy pants and listen to rap. They are proud to be Inuit but they are eager to fit in with pop culture from the south. What teenager in the world wants to be different? "The qallunaat think we don't listen to music," says Ann. "They think we are so different than them. They think we live in igloos." She is writing something in the snow. "I went to Winnipeg once and they kept asking me, 'Are you Eskimo?'" which is considered a derogatory term here. "I was like, 'Holy Cow! No! I'm Inuit.' Everybody here listens to rap. I grew up going hunting. But I don't like it now. I guess I grew out of it." Now, they are heading to a dance at the high school, where the dropout rate is high. Eighteen students were in the class of 2001 in the sixth grade; only six graduated this year. People are flocking to the school tonight, because "Much TV," a Canadian television program, has come to town and is throwing a party. Teenagers in black jeans and black mascara crowd the steps of the school, waiting for things to start. They say they like Tupac and Brandy but not Britney Spears. The doors finally open, and inside the music thumps, echoing in an empty gymnasium with slick wooden floors. The dance floor is empty, just like in any gymnasium in any high school in the south, where students come to a high school dance and cling to the walls. A teacher is talking about how difficult it is to keep students in school, and how easy it is for them to drop out. Their parents are of the generation that was forcibly sent away to boarding schools; to them, school is something to be fled. Teachers worry about this generation most. They are caught between the tendons of the wind. Even the smartest girl in the senior class might not stay on to graduate, because she sees no need. Outside, two children are playing in the snow. Steven Shoapik, 14, is sliding on a sled. "I quit school," he says. "It was boring. My parents said nothing." Steven says he wants to stay at home and watch "Arthur" or the "Magic School Bus." Following 'White Ways' Up the icy road, Mike takes a walk. He is pointing out the new way and the old way: The wooden houses here are tied down by wire ropes, anchored into the permafrost so they will not blow away. Traditional houses did not need those ropes. On the edge of a cliff is an old Hudson's Bay store, which brought trade to this area. The doors are now nailed shut. There are new stores in town that sell cosmetics and wolf scarves. Mike is still walking. This walk is nothing compared to when he had to walk carrying a caribou on his back. His house, made of dark brown wood, has the old life and the new. Out front is a snowmobile, a power saw, a harpoon and a frozen seal he caught a month earlier. Inside, he takes the remote control and turns off the television. A soap opera was playing to an empty house. His wife died several years ago. Now he lives alone. He looks at the clock. He used to know the time by the location of the stars. Then, time didn't matter. Everything is changing, he says. He is not angry, simply worried. His way of life is in danger of dying. A couple of years ago an anthropologist came and recorded his story. It was an attempt to keep his words alive. "On the land in the Inuit way, you follow the elders. The elders would have a meeting and the elder would tell a person what to do and what not to do. . . . These days, younger guys follow the white ways. Some kids think they know more than elders just because they go to school. "Now they say, 'Your culture is not useful.'" At the edge of town, there are two crates, shipments of food from the south. Dogs tethered with lashes in a team are howling. Ravens are flying above the water tower. The night is coming and the wind has shifted. Copyright c. 2001 The Washington Post Company. --------- "RE: Vigil held for Man who Died after Pepper Spray" --------- Date: Sun, 15 Jul 2001 16:20:07 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="PEPPER SPRAY DEATH" http://www.owlstar.com/dailyheadlines.htm http://www.sask.cbc.ca/ Vigil held for man who died after pepper spray incident Jul 14 2001 1:37 PM EDT REGINA - Friends of Vern Crowe held a vigil for the Regina man outside city police headquarters last night. Crowe died earlier this week after having a seizure and being pepper sprayed by police. Many of Crowe's friends say they suffer from epilepsy too. Leeann Kipper volunteered with him at the Souls Harbor Mission soup kitchen, where he died. "I'm scared now.", said Kipper. "What will happen if I go into a fit and I pass out? I can't let nobody call the ambulance because they're going to call the cops and then I'm going to get pepper sprayed. Pepper spray is inhuman. Why would anybody do that?" Wendy Armstrong dated Crowe for two years. She says few people understand how to deal with people with epilepsy. "He hated ambulances", said Armstrong. "He hated emergency rooms because he knew he didn't have to go. And if they hadn't pepper sprayed him and agitated him even further, he would probably still be here." Crowe was born on the Kahkewishtehaw First Nation north of Broadview. But his mother was killed when he was young and grew up with a foster family in Regina. Dean Predenchuk was a lifelong friend, who took Crowe's death hard. "Maybe if those policemen that were with Vern when he died, if they had used patience, maybe we wouldn't be here tonight. Maybe we wouldn't be mourning for a fallen brother.", said Predenchuk. Crowe's friends and family will hold a wake at his home reserve next week. Copyright c. 2000 CBC All Rights Reserved --------- "RE: Behind Bars: Native Incarceration Rates Increase" --------- Date: Fri, 13 Jul 2001 08:11:27 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="NATIVE PRISONER RATE" http://www.indianz.com/ http://www.indianz.com/SmokeSignals/Headlines/showfull.asp?ID=law/7132001-1 Behind Bars: Native incarceration rates increase FRIDAY, JULY 13, 2001 Despite being the smallest segment of the population, Native Americans have the second largest state prison incarceration rate in the nation, according to a recent review of prison statistics. The review, conducted by the Foundation for National Progress, an umbrella organization for the magazine Mother Jones, found that 709 per 100,000 American Indians and Alaska Natives were incarcerated in state prisons in 2000. The rate was surpassed only by African-Americans, whose jail rate was a startling 1815 per 100,000. Overall, Native Americans are 1 percent of the state prison population, a rate which hasn't increased significantly nationwide over the past two decades. In federal facilities, Natives were 2 percent of the population. But depending on the state, Native Americans disproportionately incarcerated. The phenomenon was most evident in the Plains. In Montana, for instance, 16 percent of prisoners were Native, compared to just 6 percent of the state population. In North Dakota, 19 percent of prisoners were American Indian and Alaska Native in a state where just 5 percent are Native. Wyoming Indians made up 2 percent of the state population and 7 percent of the prison. The rate was comparable to Minnesota, where Indians were 1 percent of the general population and 7 percent of the prison, and Nebraska -- 1 percent and 5 percent, respectively. South Dakota had the highest percentage in the Plains. Some 21 percent of state prisoners were Native, compared to just 8 percent of the state. The only other state which had a large disparity was Alaska, which has the largest percentage of Native Americans in the entire country. A full 37 percent of the state prison population was Native in 2000, compared to 16 percent of the general population. But other states with significant Indian populations did not necessarily experience the same phenomenon. The percentage of Natives in state prisons in California, New Mexico, Oklahoma, and Arizona, for instance, were not extraordinarily high. Yet across the board, Natives are being sent to state prisons at increasingly higher rates. In 1980, there were 145 per 100,000 Indians in California's prisons, a rate which jumped to 767 per 100,000 in 2000. Such large jumps can be attributed, in part, to increases in the general American Indian and Alaska Native population. The review was based on statistics provided by states, the Department of Justice, and the US Census Bureau. Research was conducted by the Justice Policy Institute, a program of the Center on Juvenile and Criminal Justice, a non-profit organization whose mission is to reduce the use of incarceration as a solution to societal ills. The Department of Justice last year released a study of jails in Indian Country, noting they were overcrowded and underfunded. Copyright c. 2000-2001 Noble Savage Media, LLC / Indianz.Com --------- "RE: Peltier Statement" --------- Date: Sun, 15 Jul 2001 15:36:13 -0500 From: "LPDC" Subj: PELTIER STATEMENT - PLEASE TAKE NOTE Mailing List: LPDC Dear Friends, Unfortunately, there has been some inappropriate activity undertaken in the name of Leonard Peltier. The article below will serve as an explanation. Leonard Peltier's statement in response, which has been sent to "The Forum" Newspaper in Fargo, North Dakota follows the article. We know you are already familiar with Leonard Peltier's policy of non- violence regarding any activities pursued on his behalf, but we want to make doubly sure that his position, especially in response to this specific incident, is known and that any further activity is halted. Thank you for your understanding. In Solidarity, LPDC Forum receives letters indicating bomb threats Forum staff reports The Forum - 07/14/2001 The FBI is treating as serious three letters received by The Forum, possibly sent from the unknown suspect in the Fargo Post Office vandalism. The latest was received Thursday afternoon by the newspaper. The envelope was addressed to the newspaper; the letter inside was addressed to the FBI. It implied the Federal Building, where the FBI office in Fargo is located, could be a target of another incident. The letter stated, in part: ".Even if I never become violent, I'm wasting your time and creating stress. Do you want to hire someone to watch the federal building full time? Do you want hundreds of people crowding around, holding their breath as they wait to discover whether a bomb threat is just a threat?" The motive for the threatening letters appears to be the conviction and continuing imprisonment of Leonard Peltier, who in 1975 was convicted of slaying two FBI agents at the Pine Ridge Reservation in South Dakota. He received two consecutive life sentences following the trial, which was held in Fargo. Peltier maintained the evidence against him was falsified. "But I can not excuse many of your activities, among them your continued mistreatment of Leonard Peltier. No concealed evidence? You can only get away with that because of public apathy," the letter stated. Referring to the Peltier case, the letter stated, "Think about that when you start attending the funerals of your own agents . Just remember that you have it coming." Forum Editor Lou Ziegler said he contacted the FBI after the letter was received Thursday. An FBI agent took possession of the letter Thursday afternoon. The newspaper, Ziegler said, did not publish contents of the second letter because "we normally don't give anonymous letter writers a platform in our newspaper." But he said Friday's police presence around the Federal Building, the evacuation of some people from their living quarters, the possible escalation in activity by the suspect, and the inconvenience caused to hundreds of people during Friday's rush hour were factors in reporting and publishing this story about the letter. "The content in Thursday's letter, and the timing of it, offer a possible explanation for Friday's disruption downtown. That makes it newsworthy, Ziegler said. The two other letters were sent to the newspaper in June. Both mentioned Peltier. STATEMENT FROM LEONARD PELTIER IN RESPONSE TO "FORUM" ARTICLE TITLED: FORUM RECEIVES LETTERS INDICATING BOMB THREATS July 15, 2001 I have just been notified of the letter sent to "The Forum" newspaper in Fargo, North Dakota, which makes violent threats against the FBI and refers to my continued imprisonment, in part, as the motivation. I want to make it completely clear that I do not condone violence, nor do I want any violence or threat of violence committed on my behalf. I have repeatedly made this clear to my supporters through public statements over the years of my imprisonment. Whoever sent this threat is using my name in a way that I cannot tolerate and I insist that they immediately cease the pursuit of any such activity. Threatening violence, or far worse, perpetrating violence, is not only heinous and loathsome, but will compromise our honest and righteous efforts to seek justice in my case as well as justice for all Native Peoples. In fact, such tactics so obviously contradict what I stand for and what all of my supporters stand for, that I must question the true intent of whoever is doing this. Clearly this person does not hold my interests at heart. As Native Peoples, our traditional values teach us that all life is sacred and should be protected. Any act of violence perpetrated upon innocent people violates our most sacred beliefs. We have already witnessed the horrifying and devastating outcome of the Oklahoma City Bombing in which so many died needlessly, including children. I fully denounce any scheme that has the potential to cause this type, or any type of death and despair. Leonard Peltier ----- Leonard Peltier Defense Committee PO Box 583 Lawrence, KS 66044 785-842-5774 www.freepeltier.org To subscribe, send a blank message to < lpdc-on@mail-list.com > --------- "RE: Native Prisoner" --------- Date: Mon, 16 Jul 2001 20:34:13 -0400 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: Mon, Jul 9, 2001, 5:13pm (PDT+9) From: lepan@post4.tele.dk (Lene Pantawapirom) Subj: [PRISONACT] IN prisoner needs support Hostage: Indiana Department of Correction says K. Tabono Camara (s/n Edward Ellsworth) has too much education to be released. Introduction K. Tabono Camara, known to the DOC as Edward Ellsworth, has languished in the Indiana penal system for 11 years. During this period of time he has acquired an associate and two bachelor degrees and he has nearly finished his master degree requirements. Ellsworth has started and participated in several study programs and was an educational tutor for many years. He has written extensively about various social issues and worked with many organizations to effectuate qualitative changes in various Indiana prisons. In addition to being a beacon of light for the youth, he clearly has embarked upon a relentless quest to transform himself and those whom he comes into contact with. Various notable community members have been supportive of Ellsworth in his endeavors and he has obtained letters calling for his release from several Indiana lawmakers. Miami Correctional Facility On July 6, 2000, Ellsworth was transferred from the Indiana State Prison to the Miami Correctional Facility (MCF) in Bunker Hill. Though the MCF is a lower security level prison, the environment is far more restrictive and access to the few available programs is discriminatively determined by prisoners' release dates. Ellsworth lodged a complaint about the lack of access and immediately started suffering harassment from Chris Johnson, a suspended attorney employed at the MCF, and other staff members. Due to extensive nepotism (e.g. all three assistant super intendents', and Chris Johnson's, wives work at MCF) and racism in Bunker Hill, Ellsworth could not get an unbiased review of these abuses. In the nine (9) months that Ellsworth was at the MCF, several of his efforts to secure his release were sabotaged by Johnson. First, Ellsworth's clemency petition was granted, then retracted. Secondly, after having kept over two years clear of any conduct violations, Ellsworth received seven (7) bogus reports, which precluded him from receiving a restoration of earned credit time. In February, Judge Stephen Spindler advised Ellsworth and his supporters that he was going to release Ellsworth on a sentence modification. On the day he was due to be released his mother drove six (6) hours to the prison to pick him up, only to be told that the judge "changed his mind." Johnson was opening Ellsworth's legal mail outside of his presence thereby making him privy to confidential information, which he used to frustrate Ellsworth's release efforts. Staff statements and other papers clearly establish Johnson's involvement. Ellsworth lodged complaints with the DOC, the Indiana Supreme Court Disciplinary commission, and the Courts, but this seemed to only fuel the abuse. March 30 - April 5, 2001 After all of the sabotage, Ellsworth's final date to be released was April 7, 2001. He had finished the Pre-Release program required by state law, signed for his release identification and funds, and was due to see his parole officer on April 9, 2001. On March 30, 2001, ONE WEEK BEFORE HIS RELEASE DATE, Ellsworth was called to the visiting room, handcuffed, and told that 1 1/2 years had been added to his sentence because, "you got too much education credit time." He was not given a classification hearing or report as required by DOC policy and state law. On April 2, 2001, Ellsworth was called to the visiting room again where he encountered Johnson and Ast. Supt. Beck. Ellsworth asked to speak to Beck about his time, and despite Beck's agreement, Johnson demanded that Ellsworth speak to him. Johnson is Beck's subordinate. When Ellsworth continued speaking to Beck, Johnson began to get irate and stated "I want him handcuffed." Ellsworth was suddenly surrounded by several officers, pulled out of a chair (he was sitting), slammed face-first into a table, and handcuffed behind his back. He was then ordered to segregation for no reason, and despite being escorted by several officers Lt. Hewitt, who was walking in the opposite direction, turned around, grabbed the handcuff chain, pulled Ellsworth to the ground, and dragged him along the concrete ripping skin from his head and shoulder. Ellsworth was then placed in a segregation cell and threatened if he said anything. He was denied medical attention. Three (3) days later, he was transferred to a level 4 maximum prison (behind the walls) despite the fact that his security level is a low 2. He was placed under 5 separate security designations (all but his own personal security) any one of which confines him to a cell 24 hours a day. He is currently confined at the Pendleton Correctional Facility on segregation. Call for Release Reportedly, according to Steve McCauley, DOC Regional Director, and Jayne Brown, DOC Affirmative Action, it was Chris Johnson who called the DOC claiming that Ellsworth received too much education credit time. Brown states that Johnson had initially added six (6) years to Ellsworth's time, thereby making three separate release dates for Ellsworth in one week. This brings into question the accuracy of all prisoners' release dates who received the time cuts. Under the DOC's current logic, Ellsworth "could be released six (6) months sooner if he did NOT have his Associate Degree!" Ellsworth is being given only 3 1/2 years of education credit time under the current calculations despite the fact that he has earned, and the law entitles him to more. Simply put, Ellsworth has earned his release. He has acquired three degrees, is nearing completion of a fourth, and will be eligible to begin work on his doctorate within a year. All of his co-defendants have been released already, although they all received the same amount of time. Ellsworth has recently filed a request to the Governor for parole, as well as a petition with the Commissioner of the DOC for a restoration of his credit time. We request that you contact them offering your support, because without it, Ellsworth will have to pursue a lengthy legal challenge which will cause him to suffer extended wrongful incarceration. GRANT ELLSWORTH PAROLE/CLEMENCY: Thomas New, Chief of Staff Carlis Williams, Executive Asst. Office of the Governor 206 State House Indianapolis, IN 46204 Ph: (317) 232-4567 Fax: (317) 232-3443 Raymond Justak, Chair Valerie Parker, Vice Chair Indiana Parole Board 302 W. Washington Indianapolis, IN 46204 RESTORE ELLSWORTH'S CREDIT TIME AND INVESTIGATION: Evelyn Ridley-Turner, Commissioner Indiana Department of Corrections 302 W. Washington Indianapolis, IN 46204 Ph: (317) 232-5715 Steve Carter, Attorney General 402 W. Washington Indianapolis, IN 46204 Ph: (317) 234-0112 Charlie Brown State Representative 9439 Lake Shore Dr. Gary, IN 46403 Ph: (219) 938-6548 FOR MORE INFORMATION: Pat Watkins Ph: (517) 755-4502 Mary Mulligan PO Box 10523 Gary, IN 46411 Ph: (219) 822-3000 Monica Foster Attorney at Law 719 1/2 Massachusetts Ste. E. Indianapolis, IN 46204 Ph: (317) 917-2450 NATIVE PRISONER CLASS ACTION SUIT UPDATE: Half-Moon Withdraws From Nationwide Class Action Date: Friday, July 13, 2001 Urgent Action: NAPS has been asked to inform supporters that Micheal Half-Moon has officially withdrawn from the nationwide class action/joint DOJ complaint being filed on behalf of Native prisoners throughout the U.S. As a result, NAPS has dismantled his official website, and would ask that any matters concerning Four Directions be sent directly to that organisation. Half-Moon has informed NAPS that he has filed the DOJ complaint under our organisation, although I was never consulted regarding this action, nor was I provided with a copy of the complaint. Therefore, I will be contacting the Department of Justice to obtain a copy, and will follow-through with this action on behalf of the 264 Native prisoners named in the complaint. I wish to thank all of you who supported Half-Moon through your tireless letter writing, the media campaigns, distribution of information, and with prayers. You have helped to raise considerable public awareness on Native prisoner issues, and I will continue to keep you informed as the above complaint progresses. In closing, I would ask that you continue to support the 264 prisoners who will move on with this fight, and that you keep Half-Moon in your prayers. Sincerely Valerie Scott, NAPS ===== NAPS (Native American Prisoner Support) http://www.hri.ca/partners/naps/ --------------------------------- Standing Deer's new address: Robert H. Wilson #640539, Estelle Unit, 264 FM 3478, Huntsville, TX 77320-3322 ---------------------------------- If you know of a Native American inmate who would like to correspond with brothers or sisters on the outside - please drop me a line with whatever information about them they'd like shared. Janet Smith Owlstar Trading Post http://www.owlstar.com owlstar@speakeasy.org --------- "RE: History: Carlisle Indian School" --------- Date: Sun, 24 Jun 2001 13:24:12 -0400 From: Barbara Landis Subj: History: Carlisle Indian School, June 22, 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 FRIDAY, June 22, 1888 NO. 45 CARLISLE, PA. =========================================== Selected by Susan Longstreth for The Indian Helper. TO MY DOG "BLANCO." ---------- My dear, dumb friend, low lying there, A willing vassal at my feet, Glad partner of my home and fare, My shadow in the street. I look into your great brown eyes, Where love and loyal homage shine, And wonder where the difference lies Between your soul and mine! I scan the whole broad earth around For that one heart which, dear and true, Bears friendship without end or bound, And find the prize in you. I trust you as I trust the stars, Nor cruel loss; nor scoff of pride, or beggary, nor dungeon-bars, Can move you from my side! As patient under injury As any Christian saint of old, As gentle as a lamb with me, But with your brothers bold; More playful than a frolic boy, More watchful than a sentinel, By day and night your constant joy To guard and please me well. I clasp your head upon my breast- The while you whine and lick my hand- And thus our friendship is confessed, And thus we understand! Ah, Blanco! did I worship God, As truly as you worship me, Or follow where my Master trod With your humility, Did I sit fondly at his feet, As you, dear Blanco, sit at mine, And watch Him with a love as sweet, My life would grow divine! -J. G. Holland. ----------- AN INDIAN GIRL ON A FARM. ---- She Enjoys a Holiday The Man-on-the-band-stand received two interesting compositions this week from Frances King and Adelia Low. What the Man-on-the-band-stand enjoys reading he takes for granted the readers of his paper will enjoy. The following was written by Frances King. The other by Adelia Low, a description of the same trip, he kindly allows the editor of The Red Man to use, and it will be printed in the July number. My Trip to Burlington New Jersey. Tuesday afternoon, June 5th, 1888, Mrs L_____ took Adelia Lowe and me for a ride to this strange place. It was a nice ride for us. The ladies we stay with gave us a holiday and the lady Adelia stays with took us. We kept our eyes open to see every thing that day, and as we drove along we saw two lakes called Silver Lake. The reason it got its name was because it was Clear like silver, so it got its name as Silver Lake. Then we were asked if we saw that line of white fog, that was the Delaware River and just beyond the fog was Pennsylvania. If we just only could see Carlisle, but we got the glimpse of it any way, I mean Pennsylvania. Still farther on we came to a spot where a group of Chestnut trees grew out of one big stump. There were just twelve of them. They represented the twelve disciples in the Bible. One was bent over and crooked that was to represent Judas who went astray and betrayed his master. I thought it was funny to see them growing in one place. I wish you could see it Mr. Man-on-the-band-stand. You seem to know and hear lots of things but you will be surprised to hear of this place as I tell you in my composition. Next came an old tree that is hollow where the poor tramps made fire in cold weather, not in summer because it is too warm. Then came some houses that stood during the Revolutionary War, built in the Year 1741. ---------------------------------- (Continued on Fourth Page.) =============================================== (p 2) The Indian Helper. ----------------------------- PRINTED EVERY FRIDAY, AT THE INDIAN INDUSTRIAL SCHOOL, CARLISLE, PA. BY THE INDIAN PRINTER BOYS. THE INDIAN HELPER is PRINTED by Indian boys, but EDITED by The-Man-on-the-band-stand, who is NOT an Indian. ----------------------------- 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 paid for in advance, so do not hesitate to take the paper from the Post Office, for fear a bill will be presented. ================================ Henry Standing Bear sent five subscriptions this week for the HELPER. ========= A cablegram from Mr. Standing says they were to start on their home sea-voyage yesterday. They are coming on the steamer Egypt. ========= Lorenzo Martinez has gone to live for the summer with Mr. Ed. Watson, of Bucks County. It is the same place he worked for two years. Lorenzo made an excellent name there, and Mr. Watson offered him good wages if he would go back. Good, faithful, earnest, honest work will win us a place in this world, and will make people want us, and that is the secret of success. ========= So many have gone to work on farms that the schools are growing small, thus giving those who are left a better chance to go ahead fast. Now is the time to learn fast. Ask your teacher to drill you more in reading and the elementary sounds. We have no good readers among our pupils. 0, yes, there are some who read in the Third, Fourth and Fifth Readers, but they haven't learned to read well. It will take much practice and careful attention to our teachers' instructions to make of ourselves good readers. Some who speak English well are very poor readers. The-Man-on-the-band-stand wishes we could bring ourselves up in this important study, and the teachers are as anxious about the matter as he is. The pupils themselves must do the work and not get tired of saying over and over again the same sentence or word if the teacher thinks best. She knows if the word is pronounced correctly. The Latest: Just as we go to press, we hear that there will be no more school this year as the old school-building must come down at once. Let us take the lesson home, at any rate, and improve as much as we can during vacation, by reading aloud when we have the chance. The boys and girls are not using the Reading Rooms as much as they should. --------- Proposals for bids to build the new school- building are published in the town papers. --------- Mr. Campbell took a flying trip through Columbia county last week. He found nearly all the boys in that direction doing well. --------- Persis Bighair is a wideawake agent for our papers. She has sent many names for both papers. This week we have two subscriptions for the Red Man from her. --------- Tawkieh, Robert Matthews, and Roland Fish now on farms, have each sent ten cents for the INDIAN HELPER this week. They like to get the Carlisle school letter every week. --------- A very interesting letter from Mr. Seger, telling of his work among the Cheynnes and Arapahoes, and the funny things he sees while teaching them to work, will be printed in the July Red Man. --------- We are glad to hear that Miss Semple's health is being benefitted by her stay at Mineral Wells, Texas. She kindly sent some cure-all crystals for trial among our sick. The Doctor will use them the first opportunity. --------- Our foreman, Samuel Townsend, of the Pawnee tribe, and his friend William Morgan, are in Washington this week, doing the city. William's mother is there at the Government Hospital, and the main object of his visit to the capital is to see her. --------- Henry Kendall says the figures in regard to his standing at Rutgers, published last week, are wrong. Henry is now doing carpenter work at the Middlesex farm, and we haven't the exact per cent in regard to his studies. The HELPER columns are open for any statement he may wish to make on the subject. ====================================================================== STANDING OFFER: - For FIVE new subscribers to the INDIAN HELPER, we will give the person sending them a photographic group of the 13 Carlisle Indian Printer boys, on a card 4 1/2 X 6 1/2 inches, worth 20 cents when sold by itself. Name and tribe of each boy given. (Persons wishing the above premium will please enclose a 1-cent stamp to pay postage.) For TEN, Two PHOTOGRAPHS, one showing a group of Pueblos as they arrived in wild dress, and another of the same pupils three years after, or, for the same number of names we give two photographs showing still more marked contrast between a Navajoe as he arrived in native dress, and as he now looks, worth 20 cents a piece. Persons wishing the above premiums will please enclose a 2-cent stamp to pay postage. For FIFTEEN, we offer a GROUP of the whole school on 9x14 inch card. Faces show distinctly, worth sixty cents. Persons wishing the above premium will please send 5 cents to pay postage. Persons sending clubs must send all the names at once. =========================================== (p. 3) If all who Intend taking the HELPER another year would please Renew Promptly after receiving notice that their time is out it would save us much time and labor, and prevent delays and the loss of papers. ------------------------------------------ Warm? We guess so. Had any cherries yet? Crokinole by moonlight is the latest. --------- Percy Zadoka led the service Sunday evening. --------- Mrs. Lutkins has her cooking-class downstairs these hot days. --------- The bright-colored fly-paper just put up in the dining-hall makes the room look pretty. --------- Are the Newville nine going to play our boys today, at base ball? Boys! don't let 'em beat. --------- Miss Seabrook left on Wednesday for her home near Emmittshurg, Md., to attend the wedding of her brother. --------- The Man-on-the-band-stand wishes some one would give him as handsome a frame and photograph as one of the girls received this week. --------- Phebe Howell and Lizzie Dubray keep the offices in neat order. Phebe cleaned all the cupboards and windows this week and made them shine. --------- Miss Booth's Sunday School enjoyed a treat given by their teacher a few evenings ago, of a walk to town, and a feast of ice-cream and cake. --------- The inside blinds for Miss Patterson's windows make tedious work for the carpenter boys, but Mr. Gardiner says the practice for them is excellent. The blinds will certainly be very nice when done. --------- What is the need of Paris-green, when we have so many splendid little potato-bug pickers. The 30 little boys who went to the farm last Thursday, for that purpose picked 74 1/2 quarts of bugs in one day. Who can tell how many bushels that is? --------- The fine coach-harness now on exhibition at the harness-shop is a beautiful piece of work. Knox Nostline, William Springer, Frank Dorian, Lawrence, Smith, Peter Cornelius, Chas. Redmore and Victoriano Gachupin had a hand in makinq it, and the harness is for a gentleman in New York City. Go and see it. The Campbells' roses are beauties. --------- The putty relief maps in No. 10 are well worth going to see. --------- Capt. and Mrs. Pratt spent a few days in Washington the past week. --------- Fred Harris, our small tinner from Alaska, is able to make ninety-six tin-cups in a day. --------- The grass on the parade is crying for drink, and a certain carpet-sweeper is suffering for grease. --------- We hope the boys who went to the lower farm, Wednesday to pick potato-bugs and strawberries will not get them mixed, ---------- The Second Presbyterian Sunday School hold their Annual Picnic today at Pine Grove. A number of our boys are in attendance. --------- Don, Herbert and Johnnie begged to stay at home from school yesterday because it was the longest day in the year, and they thought they'd get so tired. --------- A class of little Apaches and our youngest Sioux, Adel Tyon, (seven years old) have done good work for one school year. After having read the Primer and First Reader they have just been promoted to the Second Reader. --------- A girl whose back used to he always bent forward in a lazy way has quite straigtened up, and she looks very much better. Generally, if people are round-shouldered it is because they are too lazy to carry themselves straight. --------- The double quartette, "Let the Saviour come in," sung Sunday evening by Katie Grinrod and Florence Redeye, soprano, Delia Hicks and Lily Wind, alto, Samuel Townsend and Dennison Wheelock, tenor, Chester Cornelius and Levi Levering, bass, was well rendered. --------- One of the Normal girls is making use of an idea brought home from Millersville. The class of little Apaches who come to her in the afternoon are studying about flowers. Each day they look at a flower and talk and write about it. They have already learned how to tell their teacher the number of petals and sepals on several flowers. In No. 3 the beginners have made some very good copies on paper of leaves and petals. Each new leaf and flower gives a fresh language lesson. ========================== ==================== (Continued from first page.) --------------------------------------------- They looked different from the other houses that are now built. Next was St. Mary's Church, the oldest church, also the Episcopal Church and Friend's Church. We passed the Post Office and just the other side was the library. Mrs. L_____ told us that this library we just passed was the oldest library in the United States. We were just on time to see the steam boat come in from Bristol, Pennsylvania, to Burlington, to the Wharf and loaded with some things. It was called Edwin Forest. Away went Edwin on the Delaware to Philadelphia. We then drove about a mile to where they catch shad, then we turned around and came home. Mrs. L____ told us once that on one spot it was nothing but woods and there was a stream running through. By and by a man came along drunk. He stopped to rest his weary bones and went to sleep. He heard a noise which seemed to say "Now, or never. Now, or never." When he woke up it was some frogs croaking and sounding to him as though the frogs said, "Now, or never." so he stopped drinking whiskey. The frogs taught the man not to drink any more. The stream was called "Now or Never." We came in sight of Rancocas. We thank Mrs. L______ for taking us to the first Quaker Settlement in New Jersey Burlington. Your Grand-daughter, FRANCES KING. P.S. We crossed the creek called Assiscunk, an Indian name. ------------------- OUR FRIENDS IN WEST CANADA. ---------- The Principal of McDougall Orphanage and Training institution for Indian youth sends words of encouragement from that far-off land. MY DEAR MAN-ON-THE-BAND-STAND: I can hardly tell you how much we are interested in your INDIAN HELPER. Your wise sayings and faithful reproofs interest us almost as much as though we too belonged to the Carlisle Institution, for our pupils require the same treatment in training and educating in manners and morals that we see inspire your boys and girls. Enclosed please find one dollar to pay for the INDIAN HELPER and the Red Man and some photographs of the Apache babies. We are just north of the C. P. R. R. and east of the Rockey Mountains. They are only about 17 miles off. To the inexperienced eye of an Easterner they seem not more than a mile away. We get the full benefit of the Chinnook wind from over the mountains, so soft and balmy and yet so strong that it does not require a very vivid imagination to make one think they can taste the briny odor of the Pacific breezes. Our summers are not so warm as yours are, nor are our winters so cold. Most of our children are Stonies, they call themselves. The Crees call them Asinee-boi-tuk, the Stoney Sioux. They speak a dialect of the Sioux. For "good day," they say "am-ba-was-tich," for "horse," "sua-tunga." One of our boys George Kukwits McLean they called in camp "Setoo" --the fat one. You can see by these examples how closely they are related to your Sioux scholars. We have 22 on our roll, 9 boys and 13 girls, of whom 18 are Stonies and 4 are Crees. We took courage at your success in getting your pupils to speak English and by doubling our diligence and calling our roll for English speaking and good conduct three times a day and rewarding every Monday morning all who have seventy percent of the full marks we have succeeded pretty fairly. Some have one hundred percent. Our reward is lumps of cut loaf sugar. We have 3 grazing farms of 1,150 acres and about eighty cattle. We raise oats, barley and roots for feed. Our children learn and recite the whole of each Sunday School lesson, the International series. We are very much gratified to find that the children take a lively interest in the Sunday School lessons. They learn to sing very readily, and sing a great many gospel hymns. I should very much like to see a copy of some of your examination questions. Wishing you success in all your undertakings in the school, I am, dear Man-on-the-band-stand, your fellow worker. JAMES A. YOUMANS, Principal of the Orphanage. ----------- Enigma. I am composed of 9 letters. My 4, 6, 8 is what a period is sometimes called, and it is also the name of one of our little Pueblo girls. My 9, 7, 5, is to sing low. My 5, 2, 3, 1, 4 is what lead is poured into in making bullets. My whole is what our nice Indian girls don't want. ----------- What country has had three rulers in about three months? What are their names? ----------- ANSWER TO LAST WEEK'S ENIGMA: Lawn party. ============================================== 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. For 1, 2 and 3 subscribers for THE RED MAN we give the same premiums offered in Standing Offer for the HELPER. Address, THE RED MAN, Carlisle, PA. ====================================================================== Transcribed from the newspaper collections of USMHI, Carlisle Barracks, Carlisle, PA. For more info see http://www.carlisleindianschool.org. - Barbara Landis --------- "RE: Rustywire: Has Anyone Heard Any Thunder..." --------- Date: Wed, 21 Mar 2001 01:21:21 -0000 From: "John Rustywire" Subj: has anyone heard any thunder or seen any lightning? Mailing List: RezLife I wonder if there has been any thunder or lightning yet somewhere on the rez...I am wondering if it has come and gone... I wonder because I remember one time a long time ago, maybe by Agathla Peak by Kayenta or Cedar Ridge, or maybe by Grand Falls, or was it over by Borrego Pass way before there were any Beliganas (White Men) in the area, there were two brothers who travelled across the this land called Dinetah. One brother while camping with the other was introduced to relations, an old man, one they would call Che, explained to the boys that the Mountain Rising to the East, a mountain with black streaks was not a good place to visit, that it was not a safe place to go. This in the days when Holy Beings followed closely the people, the Dine' living within a place where it was bordered by Four Sacred Mountains. They came in many forms to teach, to talk and to warn people on how they should live. This was done through song, ceremony and teaching. An old man told these two young boys to be careful and that this mountain was not a place to be. When the boys sat in camp, they talked about going different places to visit the Arrow People, where they lived at the Head of the Earth. The one brother left that way on his own and the other sat around the fire, as he sat there he made bread by throwing the bread made from what is now called drop seeds and fashioned this into a cake and placed it in the ashes of the fire to cook. The wood used as juniper. They were taught to use juniper, because scientists now days would find that the blue ash given off is a form of calcium that can only be found in this way, juniper ash and when it coated this bread it provided a needed nutrient to these people. It was not written then, but they were told to do this and so they did. This young man thought about going up on the mountain and the words and said to himself..."I wonder why they told me not to go up there?" He sat there and thought about it to himself. "I wonder why they told me not go up there? It is a mountain like any other" He sat there and thought about it and said, "I am young, I am strong, I am fast and I know more about these things. Those old people don't really know anything, they are superstitious. I know more. I don't under stand them, I don't need to....so I will go up there and see for myself" He went to sleep and slept under the stars and the Wind whispered to him, because the Wind was a carrier of messages, that is why the Navajo have the Windway Ceremony. Anyway, he went to sleep and when he woke, he could hear the sound of thunder, rolling from the East, then the South, then the West and then to the North. He got up and rubbed his eyes and after gathering himself set out for the mountain he was told not to go to...." As he went he picked up some arrows and pointed them down to the ground as he put them in his quiver, and that is when his trouble started...." The stories, myths and legends of these people called Navajo with funny names for places have some truth in them, it is through storytelling that some things are taught. I am no expert on the Navajo Way, but some things I remember. rustywire... ----- For Rezlife egroups http://www.egroups.com/group/rezlife --------- "RE: Poem: Jawbone Canyon" --------- Date: Thu, 12 May 94 20:04:18 GMT From: turtle@aicap.s21.com (Turtle Heart) Subj: Jawbone Canyon Newsgroup: alt.native Jawbone Canyon Thrust open reaching the way a fire reaches except down into the earth from the sky is thunder it reaches that far it reaches that way Turtle Heart turtle@aicap.s21.com American Indian Computer Art Project BBS 619-374-2100 Land of Kaw-ii-su ancestor: Land of Light --------- "RE: Verse: Hawaiian Book of Days" --------- Date: Tue, 10 Jul 2001 06:21:24 -1000 From: Debbie Sanders Subj: Hawaiian Book of Days A HAWAIIAN BOOK OF DAYS, week of July 23-29 IULAI (July) (Hinaiaeleele) 23 Rise with the dawn if you would take full measure of the new day. 24 The mountains watch over this land, silent sentinels of the Gods. 25 Here is the place where magic dwells. 26 Let the children lead you to wonder. 27 Laughter is a gift of life. 28 Music is the wind ... captured for a brief moment. 29 My heart's wings give flight to my dreams. (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Foundation tries Wider Language Preservation" --------- Date: Sun, 15 Jul 2001 16:20:07 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="LANGUAGE PRESERVATION" http://www.owlstar.com/dailyheadlines.htm http://www.pioneerplanet.com/news/mtc_docs/79728.htm Published: Sunday, July 15, 2001 Grotto Foundation tries wider language preservation efforts$5.6 million tagged for native languages The Grotto Foundation in St. Paul -- which isn't connected with the Shakopee program -- also is working to prevent the demise of native languages. While the foundation has supported efforts to maintain American Indian culture, it stepped up its commitment this year, when it announced a plan to spend $5.6 million over 15 years for the preservation of native languages. Grotto administrators say the master-apprentice program in Shakopee and its goal of bringing language instruction to youths is an example of what they'd like to promote in other communities. "The bottom line would be to help native communities improve their lives, their conditions," said Gordon Regguinti, coordinator of the foundation's language initiative. "When you have the ability to think in various languages ... brain capacity is stimulated more, and I believe that goes a long way. It opens up a new door for students to learn." Recently, Grotto's board of directors approved funding for a language immersion camp run by the Mille Lacs Band of Ojibwe and a unique course run by the Leech Lake Band of Ojibwe, using instruction in the sport of lacrosse as a language immersion program. On a larger scale, Regguinti is trying to build on work started by his predecessor at Grotto, Richard LaFortune. Regguinti is now in the early stages of talks with other, larger foundations, including the Ford Foundation, Kellogg Foundation and Lannon Foundation, trying to coordinate a wider, comprehensive effort to preserve languages. "It doesn't happen that often that foundations collaborate, especially the bigger ones," he said. It also would be unique for the Grotto Foundation, a relatively small entity with assets of about $34 million. "We're a mosquito on the back of a water buffalo causing an itch," said Margaret "Peg' Thomas, the Grotto Foundation's executive director. -- John Welbes Copyright c. 2001 PioneerPlanet/St. Paul Pioneer Press/TwinCities.com --------- "RE: Day of Mourning" --------- Date: Wed, 11 Jul 2001 00:41:29 -0500 (CDT) From: susanbates@webtv.net (Susan Bates) Subj: Day of Mourning >To: gars@speakeasy.org (Gary Night Owl) The Medicine Society to which I belong is going to hold a Day Of Mourning on October 13, 2001, in Springfield, Missouri. The purpose of this event is to remember all the people who were murdered, kidnapped, raped, tortured, infected with disease and ripped from their culture since the arriving of Columbus. It is my intention to gather as many names of these people as possible. The names will be read slowly with the beat of a drum to mark their presence. If you know the names of any of your ancestors who died in this manner, please send them to me and I will see that they are honored. If you don't know the name, you may say something like, " In Memory of my Great-great grandfather who died on the Trail of Tears," or "In Memory of the 50 people who were murdered at ... by....." Now is the time to honor our Ancestors. It is up to you. You can e-mail me at susanbates@webtv.net or write to me at Susan Bates, RR 3 Box 654, Cabool, MO 65689 --------- "RE: Creek Nation Syep" --------- Date: Thu, 12 Jul 2001 08:10:49 -0500 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CREEK NATION SYEP" http://www.owlstar.com/dailyheadlines.htm http://www.zwire.com/site/news.cfm?newsid=2073055&BRD=1165&PAG=461&dept_id=88193&rfi=6 Creek Nation Syep July 11, 2001 Sarah Taylor-Blomfield Herald Staff Writer Nearly 250 more 16 to 21-year-old Native American youth are working this summer, thanks to a Creek Nation program that spans the tribe's eight counties. A federal grant through the Department of Labor's Workforce Investment Act allows the Creek Nation to place young adults in jobs in fields that they are considering placement in later in life. The Creek Nation pays the youths' salaries with the grant money they receive, therefore letting some participants work in jobs they normally may not have a chance to experience.The Creek Nation Summer Youth Employment Program now operates year-round. "The program has been in place approximately 25 years," said Danna Minnick, manager of the employment and training office of the Creek Nation. College students are placed on jobs that relate to the area in which they are working toward a degree, allowing them some "hands on" experience before investing in college hours. Minnick said that placing the students in jobs prior to graduation allows them to make an educated decision about whether the field is right for them. "Someone may think they want to be a nurse, so they work in a doctor's office or in a clinic, and they may decide that's not what they want to do, " she said. In some cases, the summer jobs have led to permanent employment after their graduation from college and part-time jobs during Christmas and spring breaks. "A lot of them have gotten hired at their job sites after the summer program was over," Minnick said. The program includes not only students, but also those working toward their GED's or those who have no interest in education after high school. "We help them with everything to get them ready to go to work," Minnick said. "Of course, we encourage them to go to school." The application process includes orientation to the "World of Work," letting the participant know what is expected of them as far as dress code, office etiquette, public relations and the like. "It gives them good work experience as far as getting up, dressing appropriately, public relations," said Minnick. "A lot of them get quite a bit of responsibility in their jobs, so their decision-making skills come into play." Everyone who enters the program works eight hours a day, 40 hours per week. Pay scales are determined by education level, and full-time students are considered "on the job" while in class during the school year. Those who were full-time college or vocational school students during the spring semester who apply for the summer program, and those who are enrolled in either full-time during the school year receive $6.06 per hour, and high school students and those who are not attending school receive minimum wage, or $5.15 per hour. "We find them their job, and sometimes we're able to go out and present the kids to the work sites, and maybe get them a better job partly because we're paying their salary," said Minnick. Jobs are placed in many fields, from clerical, schools, maintenance, even medical. Interested high school students must submit their transcripts for review to be placed in jobs that the students have a skill or interest in. There also is a vocational interest inventory that is completed to give officials an idea of what type of job in which the participant has a real interest. Participants must be 16 to 21 years old, must have a Certificate of Degree of Indian Blood card and jobs can be non-profit or at a public sector site. It does not matter what tribe applicants belong to if they live in the boundaries of the Creek Nation and meet the other criteria. Copyright c. 2001 Sapulpa Daily Herald 2001 --------- "RE: Upcoming Events" --------- Date: Sun, 15 July 2001 15:39:14 -0 From: Gary Smith (gars@speakeasy.org) Subj: Upcoming Events =================================== Date: Tue, 12 Jun 2001 09:43:48 -0800 Subj: Honoring All Elders From: Andre P. Cramblit http://www.ncidc.org/nwit2001.htm September 22, 23, 2001 20th Annual Elders Gathering Honoring the Late Frank Gist Sr. California Tribal Dance Demonstration 3-6pm Saturday Redwood Acres Fairgrounds 3750 Harris St. Eureka, CA -- Andre Cramblit, Operations Director-Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians and operates an art gallery featuring the art of California tribes (http://www.americanindianonline.com) =================================== Whispering Winds POWWOW DATES http://www.whisperingwind.com/ EMAIL us your dates whiswind@i-55.com For dates to appear in Whispering Wind Magazine, dates need to be submitted at least 3 months in advance. Last Update: July 11, 2001 These dates are published as a public service and are gathered from flyers, emails, phone calls. Whispering Wind or its publisher Written Heritage, Inc., are not responsible for incorrect dates or locations. It is always a good idea to contact the sponsoring organization for verification. JULY 2001 20-22 Comanche Homecoming Powwow. Sultan Park, Walters, OK. Info: (580) 365-4238. 20-22 7th Annual All Nations Powwow. Los Vaqueros Rodeo Arena, Beg Bear City, CA . Info: ( 909) 584-7115 21-22 Quinnipiac Confereracy Annual Powwow & Heritage Festival. New Haven, CT. Info: Gordon (203) 481-6533. 21-22 6th Annual Gathering of the People Powwow. Vigo County Conservation Club, Terre Haute, IN. Info: (812) 877-4670. 21-22 3rd Annual White Buffalo Soceity Powwow. Gaston Lions Club Fairgrounds, Gaston, IN. Info: (317) 535-5711. Traders: (317) 297-4828 wbstraders@aol.com 21-22 Native American Awareness Weekend. Oxborough near Kings Lynn, Norfolk, England. Info: thebearclan@yahoo.co.uk 27-29 3rd Annual Sobriety Powwow sponsored by The Muckleshoot Indian Tribe. Muckleshoot Indian Reservation, Auburn, Wa. Info: 253-804-8752. 27-29 The Bitterroot Valley All Nations Powwow ( formerly Good Nations). Historic Daly Mansion grounds in Hamilton, Montana. Info: e-mail us @ powwow01@hotmail.com or write to P.O. Box 1421, Hamilton,MT. 59840. Phone: (406)363-5383 or (406)726-3701. 28-29 4th Annual Indian Brave Campgrond Powwow. Between Harmony & Zellenople, PA. Info: (724) 452-9204 28-29 Honoring Our Elders Powwow. Bay City, MI. Info: (517) 892-3077. AUGUST 2001 2-5 Menominee Nation. Woodland Bowl, Keshena, WI (715) 799-3341 or (715) 799-5114 3-5 46th Annual Yankton Sioux Tribe Traditional Wacipi. Kanke Andes, SD. Info: (605) 384-3641. 3-5 17th Little Elk's Retreat. Campgrounds, Mt Pleasant, MI (517) 775-4072 or 800-225-8172 3-5 Kaw Nation. Kaw Lake, 15 miles from Kaw City, OK (417) 384-7114 or (580) 269-2552 ext 260 3-4 Bell Powwow. Powwow Grounds, Stillwell, OK (918) 696-4480 3-5 Third Annual Gathering sponsored by The Wolf Clan of Central Illinois. Riverton Illinois. Info: StarWalker at 217/627-9153. Traders welcome! For Trader space, call or write John Skenandore, 1229 East Brown, Springfield, Illinois 62703, 217/638-6137. 3-5 Oklahoma Indian Nations Powwow. Concho Powwow Grounds, Concho, OK. Info: (405) 262-0345. 4-5 Hon-dah Resort. Hon-Dah, AZ (520) 369-0299 4-5 6th Annual Long Island Native American Task Force Powwow. Main Street School, Setauket, Long Island, NY. Info: ( 631) 399-1536. 4-6 41st Wikwemikong. Thunderbird Park. Manitoulin Island, Ontario (705) 859-2385 6-8 ISU Spring. Reed Gymnasium, ISU Pocatello, ID 6-12 70th American Indian Expo. Caddo Co. Fair Grounds, Anadarko, OK (405) 247-6651 9-12 Midwest's Ultimate Powwow. 5 miles west of Tama, Iowa 800-944-9503 10-12 Little Shell Celebration, Newton, North Dakota (701) 627-3634 or (701) 627-3483 10-12 Kul-Wicasa Oyate Fair & Wacipi, Lower Brule, South Dakota (605) 473-5561 10-12 Nesika Illakee. Siletz, Oregon 800-922-1399 ext 230 10-12 24th IICOT Champions. Tulsa State Fair Grounds, Tulsa, Oklahoma (918) 836-1523. www.iicot.org or email: iicot@aol.com 10-12 The Thunderbird Society Powwow. Fairgrounds, Vandalia ,MO. Info: De Givens (573) 874-3454. 11-12 6th Annual Ancestors Powwow. Heathsedge, Abbey Road Dover, Kent, England. Centreland Singers; Kim Oakshot, M.C. Info: 011 44 1304 241091 11-12 Paumanauke Powwow. Tanner Park, Copiague, Long Island. Info: (631) 661-7558. 16-19 Wichita Tribal Dance. Wichita Tribal Park, Anadarko, OK. (405) 247- 2425. 16-20 Crow Fair Celebration. Crow Agency , Montana. Info: 9406) 248-6910. 17-19 51st Annual Tulsa Powwow. Mohawk park. Info: (918) 743-3628 17-19 90th Chief Seattle Days. Downtown Suquamish, WA (360) 598-3311 17-19 Shakoppe Mdewakanton, Prior Lake, Minnesota (612) 445-8900 18 2nd Annual Native American Music Festival. Bardstown Airport (no city, state listed). Info: (502) 348-0425 bryant@bardstown.com 18-19 19th Annual Traditional Powwow. Boone County 4-H Grounds, Lebanon, IN. Info: (317) 545-5057 or aicindiana@hotmail.com. 18-19 2nd Annual Competition Pow Wow sponsored by Red Hawk American Indian Cultural Society. Willow Ranch, Coitsville Twp., OH. Info: Rose Marie Tullio at 1-330-755-4971 18-19 8th Annual Powwow. Corpus Christi, TX. Info: (361) 358-9298. 23-26 Schemitzun 2001. Powwow Grounds, Mashantucket, CT 800-224-CORN 23-26 Ponca Nation Powwow. White Eagle Park, White Eagle, OK. (580) 762-8104. 24-26 First Annual Traditional Powwow hosted by the Shooting Star Casino, Mahnomen, MN. Info: (218) 573-2104 or tmas34@hotmail.com 24-26 4th Sac & Fox of Missouri. Hwy 75, Powhattan, Kansas (785) 742-7471 or (785) 467-8000 24-26 125th Rosebud Celebration. Powwow Grounds, Rosebud, South Dakota (605) 747-2381 24-26 33rd Southern California. Orange County Fair Grounds, Costa Mesa, CA (714) 962-6673 24-26 27th Annual Powwow sponsored by the Baltimore American Indian Center. Catonsville Campus Athletic Fields, Baltimore, MD. Info: (410) 675-3535. 25-26 Ramapough Lenape Powwow. Sallies Field, Ringwood, NJ. Info: (201) 529-1171. 29- Sept 2 Celebration of Metis History Powwow. Lewiston, MT. Info: (406) 248-2948 30-Sept 2 Poplar Indian Days. Powwow Grounds, Poplar, MT (406) 768-3826 or (406) 768-3351 31- Sept 3 Wee Gitchie Ne Me E Dim. Veterans Memorial Grounds, Cass Lake, MN (218) 335-8289 31- Sept 4 Spokane Labor Day. Powwow Grounds, Wellpinit, WA (509) 258-4581 SEPTEMBER 2001 1 The Pueblo Friendship 9th Annual Powwow Association. Pueblo Depot Activity, Pueblo ,CO. Info: Susan (719) 561-4223. 1-2 41st Annual Tecumseh Lodge Powwow. Tipton, IN. Info: (317) 745-2858 or email: rlkmeyer@aol.com or www.tlodge.srphoto.net 1-2 27th Thamesville. Moravian Reserve, Ontario (519) 692-3969 or (519) 627-9291 or (519) 692-3936 1-3 Northern Arapaho Powwow. Arapaho, WY. Info: (800) 433-0662. 1-3 Labor Day Weekend Celeb. Black River Falls, Wisconsin 800-294-9343 1-3 19Annual Labor Day Weekend Traditional. Heimat Haus St. Route 104, Grove City, OH. Info: (614) 443-6120. email: naicco@aol.com 1-4 Choctaw Nation Labor Day Festival. Tribal Capital Grounds, Tuskahoma, OK. Info: (918) 569-4465. 6-9 55th Navajo Nation Fair. Wind Rock, Arizona (520) 871-6478 6-9 United Tribes. UTTC Campus, Bismarck, North Dakota (701) 255-3285 7-8 31st Coharie People's. Clinton, North Carolina (910) 564-6909 7-9 2001 Indian Summer Traditional Pow Wow. Credit Island in Davenport, IA. All drums welcome! Info: Les Miller 319-381-3547 or e-mail lsmma@qconline.com 7-9 Indian Summer. Maier Festival Park, Milwaukee, WI (414) 774-7119 7-9 81st Southern Ute. Sky Ute Downs Arena, Ignacio, CO (970) 563-4156 or (970) 563-0100 7-9 12th Sycuan Powwow. Powwow Grounds, El Cajon, CA (619) 445-7776 7-9 4th Annual Credit Island Traditional Pow Wow. Host drum War Pony. Hosted by Urban Indian Tribal Organization. Info: Les Miller at 319-381-3547. 7-9 Northern Cherokee Pow wow. Clinton, MO. Info: (660) 884-7999. (Contest) 8-9 14th Trail of Tears. Trail of Tears Park, Hopkinsville, Kentucky (270) 886-8033 8-9 8th Precious Sunset. Recreation Point, Bass Lake, California (559) 855-2705 13-15 Pendleton Round-up Rodeo & Powwow. Pendleton, OR. Info: 800-457-6336. 14-16 Great Mohican Indian Powwow. Mohican Reservation, Loudonville, OH. Info: 1-800-766-CAMP 14-15 Fort Sill Apache Dance. Ft. Sill Apache Tribal Complex. Apache, OK. Info: (580) 588-2298. 14-15 7th Annual North Ameican Indian Alliance Powwow. Butte Civic Center, Butte,MT (406) 782-0461. 14-16 The Great Mohican. Loudonville, Ohio (419) 994-4987 14-16 26th Guilford NAA. Country Park, Greensboro, North Carolina 14-16 Salmon Homecoming Celebration. Seattle Aquarium, Seattle, WA. Info: (206) 386-4315 14-16 8th Annual St. Francois River Powwow. Park Hills Mineral Area College, Farmington, MO. Info: (573) 756-6702. 14-16 Mahkato Traditional Pow-Wow Honoring the 38 Dakotah. Land of Memories Park, Mankato, MN. Info: http://www.turtletrack.org/MahkatoWacipi/ 15 8th St. Francis River, Mineral Area College, Park Hills, Missouri (573) 756-6702 or (573) 756-3658 15 TIHA Annual Fall Powwow. Robinson Park, Llano, TX. Info: (830) 665-9309. 15-16 Native American Festival. Colonial Plantation, Ridley Creek State Park, Media, PA. Info: (717) 284-3427 or (610) 566-1725. 15-16 8th Annual Hart of the West Intertribal Powwow. William S. Hart Park & Museum, Newhall, CA. Info: (661) 255-9295. 15 11th Annual All Children's Powwow. Wheelwright Museum of the American Indian, 704 Camino Lejo, Santa Fe, NM 87505. Info: 800-607-4636. www.wheelwright.org or email: pr@wheelwright.org 15-16 9th annual Four Winds Powwow. Killeen Special Events Center, Killeen, TX Info: (254)699-3167 Paula Brock. www.fourwindstx.org or email: fourwinds1@hotmail.com 15-16 New Hampshire Intertribal Council Powwow. Beaver Dam Campground, Berwick, ME. Info: (603) 528-3005. 21-23 29th Annual National Indian Day Celebration & Powwow. Pavillion, White Swan, WA. Info: (509) 874-2473. 21-23 Grand Bois Inter-Tribal Powwow. Grand Bois Campground, Hwy 24, Borg, LA. Info: ( 504) 594-1068. 21-23 29th National Indian Days. White Swan Pavillion, White Swan, WA (509) 865-5121 ext. 408 21-23 7th Council Tree. Confluence Park, Delta, CO 800-874-1741 or (970) 874-1718 21-23 Great Lakes Championship, Fair Grounds Park, Detroit, MI (313) 871-1303 21-22 2nd Eschikagou. Hyde Park, Chicago, IL (505) 836-2810 22-23 Mountain in the Sky, Belleayre Mt. Ski Ctr, Highmount, New York (914) 254-5782 or (914) 254-4238 22-23 6th Blanchard. Millstream Fair Grounds, Findlay, Ohio (419) 423-8194 or (419) 422-2561 22-23 19th Mount Juliet. Ward Agricultural Center, Lebanon, TN (615) 444-4899 or (615) 443-1537 27-30 7th Annual Drums Along the Trail Powwow. Davascus, VA. Info: (540) 475-3430 28-29 Standing Bear Powwow. Standing Bear Native American Memorial Park, Ponca City, OK. Info: (580) 762-1514. 28-29 2nd Annual Buffalo River Powwow. Airport Road, Linden, TN. Info: (931) 589-5876. 28-30 11th Casino Morongo, Casino Grounds, Cabazon, California 800-252-4499 ext 3804 or (909) 849-3080 ext. 274 28-30 19th Annual Native American Days. Angel Mounds State Historic Site, Evansville, IN. Info: Bill Spellazza at (812)853-3956 or email curator@angelmounds.org. 28-30 10th Comanche Nation Fair. Craterville Park, Cache, Oklahoma (580) 492-4988 29 Northern Plains Tribal Arts Wacipi. Stewart Center, Univ of Sioux Falls Campus, Sioux Falls, SD. Info: 1-800-658-4797. 29-30 2nd Annual T.P.R.C. Benefit Powwow. Odessa College Sports Center, Odessa, TX (915) 335-7986. 29-30 50th Annual Chickahominy Fall Festival & Powwow. Chickahominy Tribal Ctr, Charles City County, VA. Info: (804) 829-2781. 29-30 8th Annual Intertribal Powwow. Waimea Ball Park, Big Island of Hawaii. Info: (808) 885-5569. 29-30 8th Intertribal by the Sea. Memorial Coliseum, Corpus Christi, TX (361) 883-9980 or (361) 643-0399 29-30 "Lest Our Children Forget" 2001 Powwow. Siena Heights University Fieldhouse, Adrian, MI. Info: (517) 263-1659 or mdc@cass.net 29 American Indian Days Celebration. St. Joseph Indian School, Chamberlain, South Dakota (605) 734-3300 OCTOBER 2001 5-6 Fayetteville. Memorial Arena, Fayetteville, North Carolina (910) 483-8442 5-7 Lenape Tears Powwow. McCall's Farm, Lehighton, PA. Info: (570) 929- 3102. cegr@intergrafix.net or www.lenapenation.org 11 Annual Cahokia Mounds Pow Wow. Cahokia Mounds Museum, Collinsville, IL. Info: Lowell Davis 217-688-2442 5 - 8 Annual Sukutt Menyl Feista - Torres Martinez Desert Cahuilla Indians, Thermal CA. Info: 760-397-8144 5-8 West Coast Powwo Cruise departing from Los Angeles, CA. Info: (760) 369-2232 6 Ponca Hethushka. Ponca Cultural Center, White Eagle, OK. 6-7 Rainbow Dancers present Worlds largest buffalo festival / pow wow. Farmer Dave's Buffalo Ranch, Farmer City, IL. info-(309)3822779 or walkhawk2@ntslink.net or www.powwows.2ya.com 6-7 27th Annual American Indian Powwow. Thomas Square, Honolulu, Oahu. Info: (808) 734-5171. 6-7 Council Oak Powwow. Dighton, MA. Info: (508) 880-6887. 8-10 15th Annual Black Hills Powwow. Rushmore Plaza Civic Center, Rapid City, SD (605) 341-0925. 12-14 The 2001 Clarksville, TN Area Intertribal Pow-wow. Info: Doug "Red Fox" Kirby at jk4538@earthlink.net or Dave "Bear Claw" Baker at dgbake1@bellsouth.net 12-14 Powwow. Agriculture Center, Hagerstown, MD. Info: (252) 257-5383 12-14 2nd Annual Pony Meeks Memoriam. Chikamaka-Cherokee Indian Festival. Tracy Ball Park, Tracy City, TN. Info: (615) 907-0308 or email: eagleheart47@hotmail.com 13 4th Annual American Indian Powwow. Omaha Civic Center,Omaha,NE. Info: (402) 444-5066 13 Post 408 Powwow. Methodist Church, Pearland, TX. Info: (281) 485-3919. 13 5th Annual Intertribal Powwow. East Side Park, Hearne, TX. Info: (979) 828-4977. 13-14 The Spirit of This Place PowWow Indian Festival and PowWow. Pembroke, NH. Info: (603) 485-5070 or E-mail: PemPowWow@aol.com 13-14 Harvest Moon Powwow. Francis Farms, Rehoboth, MA. Info: (508) 336-8426. 13-14 American Indian Powwow. Walker County Civic Center, Rock Springs, GA. Info: (706) 226-7995 19-21 Ossahatchee Powwow. Hamilton, GA. Info: (706) 628-7653. 20 24th Annual Autumn Powwow. Univ of Wisconsin, Milwaukee, WI. Info: (414) 229-5880. 20-21 2nd Annual Saracen Memorial Powwow in Honor of the Quapaw People. Pine Bluff Convention Center, Pine Bluff, AR. Info: (870) 541-5402. 20-21 Annual Otcoraro Native American Fall Festival. Camp John Ware, Lacaster County, PA. Info: (717) 284-3427. 20-21 6th Annual Moving Waters Powwow. Canyon Lake, TX. Info: (830) 964-3613. 20-21 8th Annual Healing of All Nations, Accohannock Native American Fall Festival & Pauwau. Bending Water Park, Maryland's Eastern shore. Info: (410) 623-2660 accohannock@crisfield.net 20-21 Land of Falling waters Pow wow. Middleschool at Parkside, Jackson, Michigan. Info: landoffallingwaters@hotmail.com, or email: osagelin@nativemail.com 26-28 14th Annual Mid-Columbia River Powwow. Celilo, OR. Info: (509) 877-6105. 26-28 SouthEastern Indian Intertribal Powwow. The Parks at Chehaw, Albany, Georgia. Info: Jerry Laney 229-787-5180 evenings. nativeway@mindspring.com or www.NativeWayProductions.com. 26-28 14th Annual Mid-Columbia River Powwow. Celilo, OR. Info: (509) 865-5121. 26-28 SouthEastern Indian Intertribal Powwow. Corner of S Jefferson (Hwy 91) & Albany By-Pass, Albany, GA. Info: (229) 787-5180. 27 2nd Annual Competition Powwow. Legend Of The White Buffalo. $15,000 prize Money. Lone Star Convention & Expo Center, Conroe, Tx. Info: Carroll Cocchia: 936-441-4572 or Anna Edwards: 281-452-3614, Vendors Call: Pat Poland : 936-756-1225 27-28 Four Wins Tribe Louisiana Cherokee Confederacy Powwow. Forestry Festival Fairgrounds, West Louisiana, LA. Info: (337) 537-8318 NOVEMBER 2001 2-4 Powwow. Fredericksburg Fairgrounds, Fredericksburg, VA. Info: (252) 257-5383 now-cdcbarry@coastalnet.com 2 -4 15th annual AIA Orlando Pow wow. Sponsored by the American Indian Association of Fla., Inc. Central Florida Fairgrounds Orlando, FL. Info: (407) 862-9676 aiapowwow@cfl.rr.com 9-11 36th Annual Yakama Natioin Veteran's Day Celebration & Powwow. Pavilion, White Swan, WA. Info; (509) 877-6105. 9-11 4th Annual Festival of Native American Arts. Harley Paiutes Campground, Georgetown, FL. Info: (386) 328-9988. 9-11 The Great American Indian Exposition. Showplace, Richmond, VA. Info: (252) 257-5383 now-cdcbarry@coastalnet.com 10 26th Annual Veterans Powwow. Cliftonville Middle School, Cliftonville Road, Northampton, England. Host Drum Centreland Singers, Kim Oakeshott M/C. info 01144 1064 414155. 10 Tri-Cities Inter-Tribal Association, Inc. and Fort Lee Equal Opportunity Honor Pow Wow. Fort Lee, Virginia. To honor POW/MIA and Veterans from All Wars. Info: (804) 530-3880 or email TCITAInc@aol.com 10-11 2nd Annual Clearfield Veterans Day Pow-wow. Clearfield Middle School, Clearfield, PA. Info: (814)834-6452. email: pjcrow@hotmail.com 15-18 Tullahoma Intertribal Powwow. South Jackson Civic Center. Tullahoma, TN. Info: ( 229) 787-5180. www.nativewayproductions.com 17 White Star Gourd Dance. Lions Club, Clermont, IN. Info: Mel (812) 988 9070 or mchoefling@msn.com 23-25 35th Annual LIHA Fall Powwow sponsored by the La. Indian Heritage Assn. Hidden Oaks Campground, Robert, LA. Info: (504) 366-5409 or 367-1375 or email: andi4769@aol.com. Trader info: Larry (985)878-4610 or amangi@bellsouth.net. Camping info: (800) 359-0940 23-25 Native American Month Social Powwow and Craft Market. Rillito Raceway Park, Tucson, AZ. Info: (520) 622-4900 DECEMBER 2001 22-25 Wapato Longhouse Powwow. Wapato Longhouse, Wapato, WA. Info: (509) 865-2102. 29-Jan 1 Indian America New Year's Competition Powwow. Rillito Raceway Park, Tucson, AZ. Info: (520) 622-4900 30-Jan 1 8th Annual New Year's Powwow. Ohio State Fair Grounds, Columbus, OH.Info: (614) 443-6120 JANUARY 2002 18-20 Festival of the Buffalo. 1052 Highway 92, West Auburndale, FL. Info: (863) 665-0062. 19 Morning Star Celebration Benefit Powwow for St Labre Indian School, At John Carroll School in Bel Air, MD. Info: 410-838-8333 ext 14. FEBRUARY 2002 7-17 American Indian Exposition. Flamingo Hotel Ballroom, Tucson, AZ. Info: (520) 622-4900. 8-11