From gars@speakeasy.org Tue Mar 4 23:35:36 2003 Date: 4 Mar 2003 23:52:43 -0000 From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews11.010 WOTANGING IKCHE -- Lakota -- Common News Kanoheda Aniyvwiya -- Cherokee -- Journal of the People Otapi'sin Atsinikiisinaakssin -- Blackfeet -- News for All the People Es'te Opunvk'vmucvse -- Creek -- People's New News Aunchemokauhettittea -- Naragansett -- Let Us Share News Ni-mah-mi-kwa-zoo-min -- Ojibwe -- We Are Talking About Ourselves Ha-Sah-Sliltha -- Ditidaht Nation -- News of the People Un Chota -- Susquehannic Seneca -- The People Speak Ximopanolti tehuatzin, inin Mexika tlahtolli -- Nahuatl -- For you we offer these words It-hah-pe-hah Ah-num pah-le -- Chickasaw -- Together We Are Talking Sho-da-ku-ye -- Teehahnahmah -- Talking Birchbark Acimowin -- Plains Cree -- Story or Account Dineh jii' adah' ho'nil'e'gii ba' ha' neh -- Navajo Nation -- What's Happening among The People News Okla Humma Holisso Nowat Anya -- Choctaw -- People(s) Red Newspaper Hi'a chu ah gaa -- Pima -- The stories or the talk of the People Native American News -- Language of the Occupation Forces Wotanging Ikche and Native American News Copyright c. 1996-2003 nanews.org ==>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 O +-----------------------------+ O o O | Much more happens in Indian | O o O VOLUME 11, ISSUE 010 | Country than is reported in | O o o o o O | this weekly newsletter. For | O o O March 8, 2003 | For daily updates & events | O o O | go http://www.owlstar.com/ | O | dailyheadlines.htm | Kiowa kaguat p'a/bud moon +-----------------------------+ Anishnaabe bebookwaadaagame-giizis(oog)/snow crust moon <================<<<< >>>>================> This newsletter is produced in straight ASCII text for greatest portability across platforms. Read it with a fixed-pitch font, such as Courier, Monaco, FixedSys or CG Times. Proportional fonts will be difficult to read. <================<<<< >>>>================> This issue contains articles from www.owlstar.com; www.indianz.com; www.pechanga.net; Native American Advocate, Frostys AmerIndian, NA Poetry & Iron Natives Mailing Lists; Newsgroup: alt.native; UUCP email 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 | | Once a language is lost, it is | | Limerick summarized in "The | | gone forever | | Legacy of Conquest: The Unbroken | | * Of the 300 original Native | | Past of the American West... | | languages in North America, | | "Set the blood quantum at | | only 175 exist today. | | one-quarter, hold to it as a | | * 125 of these are no longer | | rigid definition of Indians, | | learned by children. | | let intermarriage proceed as | | * 55 are spoken by 1 to 6 elders;| | it had for centuries, and | | when they die, their language | | eventually Indians will be | | will disappear. | | defined out of existence." | | * Without action, only 20 | | "When that happens, the federal | | languages will survive the next| | government will be freed of | | 50 years. | | its persistent 'Indian problem.'"| | Source: Indigenous Language | +-- -- -- -- -- -- -- -- -- -- -- --+ | Institute | |http://www.indigenous-language.org| This issue's Elder Quote: + -- -- -- -- -- -- -- -- -- -- -- + ======================== "When people don't understand or misinterpret cultures different from their own, too often cultural traditions are dismissed as strange or awkward and the richness of traditions is lost." __ Johnny Arlee, Salish +- -- -- -- -- -- -- -- -- -- -- -+ | Indian Pledge of Allegiance | The Indian Pledge of Alleg- | | iance was first presented | I pledge allegiance to my Tribe,| on 2 December '93 during the | to the democratic principles | opening address of the Nat- | of the Republic | ional Congress of American | and to the individual freedoms | Indian Tribal-States Relat- | borrowed from the Iroquois and | ions Panel in Reno, NV. NCAI | Choctaw Confederacies, | plans distribution of the | as incorporated in the United | Indian Pledge to all Indian | States Constitution, | Nations. | so that my forefathers | | shall not have died in vain | Walk in Beauty! Night Owl +- -- -- -- -- -- -- -- -- -- -- -+ +- -- -- -- -- -- -- -- -- -- -- -- -- -+ | Journey | In the summer and early fall | The Bloodline | of 1998 the Treaty Unity Riders | | rode a thousand miles on horse- | For all that live and live by law | back, carrying a staff and | We Stand, we Call, We Ride | praying each step of the way. | For All that fear and fear by sight | | We Hear, we Listen, we Ride | These prayers were offered for | For all that pray and pray by strength| each of us, and that the Unity | We Feel, we Move, we Ride | of all Peoples might happen. | For all that die and die by greed | | We Hurt, we Cry, we Ride | Tatanka Cante forwarded this | For all that birth and birth by right | poem on behalf of all the Unity | We Smile, we Hold, we Ride | Riders that we might stop and | For all that need and need by heart | ask if the next words we say, the | We Came, we Went, we Rode. | next act we make is for the good | | of the People or is it from ego | Treaty Unity Riders | for self. +- -- -- -- -- -- -- -- -- -- -- -- -- -+ O'siyo Brothers and Sisters! This past week I received a request from a well-intentioned person seeking help in contacting someone in the four corners area who makes ceremonial masks. It was this person's hope that the article this meeting would enable would help create a better understanding of Native cultures. This issue's editorial is my response. I wish to thank my wife, Janet for her suggestions which gave me the opportunity to create an understanding, rather than anger or an impasse. ------------------------------------------------------------------- I hope you will receive this reply in the way it is intended. No disrespect is intended, nor insult, but I must speak the truth as I understand it. I am not Pueblo, Apache, Dine' or Hopi. I was raised among them, growing up in New Mexico. My first lesson from an elder was from a Jicarilla Apache near Chama, New Mexico. What you may not be aware of, is that genuine masks (as opposed to tourist-trade knockoffs) are made only for spiritual purpose. They are not, in traditional Pueblo/Hopi/Apache.. eyes, works of art to be generally displayed. You are not finding a mask-maker because they are as protected by their own people as the most powerful medicine keepers. They do not wish to be publicized. I understand what you hoped to accomplish; and I also know you may have innocently embarked on one of the worst possible ways to do it. Yes, the masks and ceremonies that go with them are beautiful and powerful, but the best way to respect these people and their creations is to not write the kind of article you plan. They won't be flattered by an article; they'll feel exposed and profaned. I am sure that's not your intent. You are looking at this culture through the eyes of another culture, so you are missing the critical value distinction between most indigenous cultures and the dominant culture. The dominant culture markets their spiritual beliefs and ceremonies, and judges their value and success based on the "sales" obtained (measured in terms of converts, collections, and participation). The attitude can be stated "Do you know about this? No? But you NEED to know--you must know and it's my responsibility to tell you!" European religious art is traded at auction houses and paraded by collectors every day, and bigger price it brings and the more people who recognize the artist's name, the more that artist is regarded as honored. Indigenous (at least most in the Americas) cultures not only do not market their beliefs, often they have specific prohibitions against their spread outside the tribe. One manifestation of sacredness is secrecy. The attitude could be stated "If your elders didn't tell you, that means you don't have any business knowing." If you wish to do an article that builds understanding of tribal culture, perhaps the best way to do it is to describe this very experience you are having. You see the masks and their beauty through the eyes of a different culture, and not understanding the nature of their value, pursue a course that while intending well, is destined to at best, fail, and at worst, cause offense. In describing the frustrations and attempts to seek guidance, and your own growing understanding of why you are being frustrated in your search, you can help build understanding in the reader. It will not be difficult to find tribal people who will explain the sacredness of Pueblo or Dine' or Ute... ceremony and why the katsinas and their masks are not traditionally permitted outside the ceremonies and culture. This could be a good article, a positive one that truly does show respect and build understanding. It is a story that needs to be told. It's something sorely needed, and I hope you'll pursue this direction. Thank you, Gary The response I received indicated a bridge had been built, rather than a chasm opened ... it began as follows: Thank you so much for your frank response. This is what I needed to know and I appreciate your having spelled it out so clearly. Far from being insulted, I am gratified to have you inform me of the situation. Dohiyi Ani Oginalii , , Gary Night Owl gars@nanews.org (*,*) P. O. Box 672168 gars@speakeasy.org (`-') Marietta, GA 30008, U.S.A. ===w=w=== ----------- News of the people featured in this issue ---------- - Crossings - Critique: Membership Law - Deception and the vs Kanienkehaka Law Indian Claims Commission - Moccasin Makers - Difficult Race Relations Continue - Aboriginals launch Suit - Kiowas file Overdue Report over Fish Hatchery to keep Food Program - Cree slam Dumont's plan - U.S. Supreme Court for Hydro Projects won't hear Hog Case - Jail awash in Gangs, Drugs - Program helps Natives teach - The Indian Act in Rural Alaska in Canadian History - FBI responds to Claims - Chiefs furious with Police of Unsolved Indian Deaths after Tot Dies - Pro-tribal Rights Group renews - South Dakota can't Tax Gas Sales Mille Lacs Focus on Reservation - Tribes race against Time - Shinnecocks Sue NY Police to preserve Languages - Many Horses trial moved - Tribal-governance Bill - FBI probes Double Killing to be Introduced in Senate - Native Prisoner - Tribes praise Proposal -- State Habeas Corpus denied to overturn Court Ruling -- Inmates not entitled to - Some Celebrate, Others Decry Hepatitis C Treatment Oneida Gift to HLS - Rustywire: She stood behind Him - Kuiu Thlingit Motion - Poem: Color of Time for Alternative Sentencing - Verse: Hawaiian Book of Days - Grand Chief Norton - This Week on First Peoples TV on Kahnawa:ke Membership Law - APTN Programming Reminder --------- "RE: `Maw Maw' Bertha Jones Bonton" --------- Date: Sun, 2 Mar 2003 18:47:12 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BERTHA JONES BONTON" http://www.nola.com/newsflash/louisiana/index.ssf Woman who saw two turns of centuries dies at age 113 The Associated Press 3/2/03 3:38 PM MARKSVILLE, La. (AP) - One of Louisiana's oldest residents has died at the age of 113. Known as "Maw Maw," Bertha Jones Bonton was Avoyelles Parish's oldest resident and served as sort of a living encyclopedia to those interested in Native American history in the parish. When she was 112, Bonton told The (Alexandria) Town Talk that her secret to longevity was her satisfaction with a set daily routine and her love for imparting wisdom to others. She was born Oct. 5, 1889, on the land that now houses the Paragon Casino to Tunica-Avogel Indian Johnny Jones Jr. and Cherokee-Avogel Indian Clara Benoit. Benjamin Harrison was president of the United States at the time of Bonton's birth. Bonton worked as a domestic worker and a caregiver to children for the majority of her life. She died in Marksville on Wednesday. Copyright c. 2003 Associated Press. All rights reserved. Copyright c. 2003 NOLA.com . All Rights Reserved. --------- "RE: Crossings" --------- Date: Mon, 3 Mar 2003 08:10:52 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CROSSINGS" February 26, 2003 Belva M. Poor Elk OGLALA - Belva M. Poor Elk, 63, Oglala, died Sunday, Feb. 23, 2003, at Pine Ridge Hospital. Survivors include one son, Tim Kendal, Oglala; two half-brothers, Earl Long Wolf, Pine Ridge, and Ted Ten Fingers, Rapid City; one sister, Colleen Long Wolf, Oglala; and numerous grandchildren. A two-night wake will begin at 1 p.m. Thursday, Feb. 27, at Brother Rene Catholic Hall in Oglala. Services will be at 11 a.m. Saturday, March 1, at Brother Rene Catholic Hall, with the Rev. Robert Two Bull and the Rev. Agnes Tyon officiating. Burial will be at St. John's Episcopal Cemetery in Oglala. Sioux Funeral Home of Pine Ridge is in charge of arrangements Charlotte M. Lone Elk SCENIC - Charlotte M. Lone Elk, 52, Scenic, died Sunday, Feb. 23, 2003, in Scenic. Survivors include two sons, Marvin Eagle Bull Jr., Scenic, and Cameron One Horn, Pine Ridge; one daughter, Marlene Yankton, Red Shirt Village; eight brothers, Andrew Cutt, Mobridge, Homer Cutt and Ronnie Cutt, both of Wanblee, Francis Cutt, Corn Creek, Talbert Cutt, Sioux Falls, Pershing High Hawk, Pine Ridge, John High Hawk, Porcupine, and Charles High Hawk, Dallas, Texas; three sisters, Millie Black Bear, Allen, and Janey High Hawk and Mary High Hawk, both of Rapid City; and eight grandchildren. A one-night wake will begin at 2 p.m. Thursday, Feb. 27, at the Porcupine CAP Office. Services will be at 9 a.m. Friday, Feb. 28, at the Porcupine CAP Office, with the Rev. Harold Eagle Bull and the Rev. Joe Brown Thunder officiating. Burial will be at 1:30 p.m. Friday at Black Hills National Cemetery near Sturgis. Sioux Funeral Home of Pine Ridge is in charge of arrangements. February 28, 2003 Joseph Wallace Horncloud PINE RIDGE - Joseph Wallace Horncloud died Wednesday, Feb. 26, 2003, at a hospital in Gordon, NE. Joseph Wallace Horncloud was born at home in Potato Creek, South Dakota, on July 12, 1912. His parents were Joseph and Mildred (Beautiful Bald Eagle) Horncloud. Joe lost his parents in the Great Flu Epidemic of 1917. His new home was to be the Holy Rosary Mission at Pine Ridge, South Dakota, until his graduation. It was here that he learned to play his favorite musical instrument, the trumpet, for which he became quite renowned. During the 1930's and the Big Dance Band Era, Joe traveled with an All- Indian dance band throughout the Northwest and the Midwestern states. It was through these travels he met his special friends Guy and Ella Milks and their 3 children, Fernella, Shirley and Floyd. Joe always considered them to be his second family. Joe was a veteran of World War II, serving in the US Army Signal Corps, and saw action in the North African and Italian campaigns. After the war Joe returned home to Pine Ridge. He married Hilda Livermont in 1946. Joe started employment at the Pine Ridge Baker, later working at Pine Ridge Boarding School and then transferring to the BIA, where he worked until his retirement. Joe enjoyed bowling, the dog races, rock hunting and visiting with his many friends, and after retirement, just driving and listening to music. Joe suffered a stroke in 1997 and spent his remaining years in the Rushville and Gordon nursing homes. It is worth noting that Joe's father and Uncle Dewey Beard were survivors of the Wounded Knee Massacre. Joe might very well have been the last of the first generation survivors. Joe is survived by his children, Frank Livermont and his wife Helen of Lake Havasu City, Az, Alan Livermont and his wife Carol of Pierre, SD, Juanita Gordon of Lake Forest, CA; nieces, Lori Mae Horncloud and Millie Horncloud, both of Pine Ridge, Cecelia Jackson, Sacramento, CA; nephew, Leonard Little Finger, Oglala, SD. Joe was preceded in death by his parents, his wife Hilda, his sisters Cecelia and Jessie and his brother William. A one-night wake will begin Monday, March 3, 2003, at 3 p.m. at Sacred Heart Church in Pine Ridge, SD. Services will be at 9 a.m. Tuesday, March 4, 2003, at Sacred Heart Church, Pine Ridge, SD, with Fr. Steve Sanford, S.J. officiating. Interment will be at 1:30 p.m. Tuesday, March 4, 2003, at Black Hills National Cemetery, Sturgis, SD. Sioux Funeral Home of Pine Ridge is in charge of arrangements. Copyright c. 2003 the Rapid City Journal. -=-=-=- February 28, 2003 Thurman Rhodd Thurman Rhodd, Ponca City resident, died Wednesday, Feb. 26, 2003, at Shawn Manor Nursing Home and Rehabilitation Center. He was 88. A prayer service will be held at 7 p.m. Friday in the chapel of Trout Funeral Home with the Rev. Louis Headman officiating. A traditional Indian feast will be noon Saturday, March 1, at the Ponca Indian Cultural Center with the Rev. Louis Headman, officiating. Burial will follow in the Ponca Tribal Cemetery under the direction of the Trout Funeral Home. Thurman Rhodd was born on Dec. 29, 1914, in Ponca City, the son of Lou and Lucy Collins Rhodd. He married Delphine Cerre Rhodd in Newkirk and they made their home in Ponca City. On Dec. 31, 1941, he joined the United States Army and served during World War II. He was honorably discharged as a staff sergeant in January of 1946. He worked as a laborer for ONG and a counselor in the Ponca City schools. He also worked in the Chilocco Indian School as a school counselor. He was a farmer and received the Soil Conservationist of the Year award from the BIA Pawnee Agency. He was an active member of the Ranch Drive Co-op, American Legion Buffalo Post 38 and a former chairman and council member of the Ponca Tribe. Survivors include his sister, Dollie Thompson of Ponca City; his brother, Tom Rhodd of Bartlesville; his stepdaughter, Addie Jacobs; four grandchildren; six great-grandchildren; and numerous nieces and nephews. He was preceded in death by his wife; one brother, Louis Rhodd; and one sister, Agnes Allen. Casket bearers will be Joe Steichen, Walt Rosborough, Donnie Lauver, Jimmy Grant, Jamison Roy and Sid Armstrong. Honorary bearers will be Wayne Marcus, Galen Marcus, Jay Marcus and Ted Grant. Copyright c. 1998-2003 The Ponca City News. -=-=-=- March 1, 2003 Deletta Mamie Gibson Deletta Mamie Gibson, 40, Prague, died Friday at her home. She was born April 13, 1962, in Pawnee to Wesley and Rena Darlene Saunders. She graduated from Shawnee High School and Okumulgee Technology Center. She worked as a third-party biller for contract health for the Black Hawk Health Center. On April 13, 1996, she married Bernard Gibson at Kickapoo Friends Center, McLoud. Her parents preceded her in death. Surviving are her husband, Bernard Gibson, of the home; eight children, Donnie Gibson, Tecumseh, Brandi Rhood, Prague, Nathan Miles, Shawnee, Rhonna Morris, Kena Morris, Maykalia Gibson, Kaden Gibson, all of Prague, and Kira Gibson, McLoud; three brothers, Russell Saunders, Prague, Clinton Deere and Christopher Deere, both of Shawnee; sisters Minnie Masquas, Lisa Fixico and Fawn Deere, all of Shawnee. Tribal rites will be Sunday evening at the Carol Patterson home. Services will be 2 p.m. Sunday in the chapel of Walker Funeral Service. Burial will be Monday morning at the Wakolee Family Cemetery under the direction of Walker Funeral Service. Copyright c. 1997-2003 The Shawnee News-Star. -=-=-=- February 27, 2003 Wanda Mendez A funeral Mass for Wanda L. Mendez, 73, of Mescalero was on Thursday at St. Joseph's Mission, with burial at the Mescalero Cemetery. Mrs. Mendez died Monday, Feb. 24, 2003, in Alamogordo. She was born April 27, 1929, in Mescalero and had lived there all of her life. She was a member of St. Joseph's Mission and was a homemaker. Survivors include sons Delbert and Emery Mendez of Mescalero; daughters Lorena Mendez, Arlene Mendez, Liane Robinson, and Margaret Mendez, all of Mescalero; brothers Lewis and Clement Bigmouth, both of Mescalero; a sister-in-law, Lucy Smith, of Mescalero; 17 grandchildren; 30 great- grandchildren; and several nieces and nephews. She was preceded in death by her husband, Aloysius Mendez; and a daughter, Patricia Fox. Copyright c. 1999-2003 MediaNews Group, Inc./Ruidoso NM. -=-=-=- February 26, 2003 Jim Freeman Sr. Dec. 30, 1957 - Feb. 23, 2003 Our dear Dad, Husband, Son and Brother, Jim Freeman Sr., 45, went home with the Lord with no suffering or pain on a beautiful Sunday afternoon Feb. 23, 2003, in Teec Nos Pos, Ariz. He was born in Shiprock to Isabel and the late Samuel Begay of Sanostee. He was originally from Sanostee and resided in Teec Nos Pos. He was a devoted and loving husband to Irene and a wonderful and caring father to Felicia, LeAndra, Colette and Jim Freeman Jr., all of Teec Nos Pos. He is also survived by his brother and their families, Henry Begay, A. J. and Isabel of Pinedale, Herman Begay and wife, Vivian, Tino, Chris and Carmen of Kirtland, Nelson Begay and wife, Vesta, Jason, Lynell and Justin of Shiprock, Emerson Begay and wife, Gidget, Tiffany, Tanya and T.J., of Rio Rancho, Lorenzo Begay and companion, Kathy Lewis and Victoria Cohoe of Sanostee, and Ricky Begay of Sanostee; and step-father, Roy Smith of Sanostee. Mr. Freeman was preceded in death by paternal and maternal grandparents; father, Samuel Begay; aunt, Rachel Curley; and brothers Melvin Curley and Marvin Begaye He was a 1976 graduate of Shiprock High School under the name of James Begay. He served in the United States Marine Corps from 1977 until 1982. He worked for Teec Nos Pos Community School as a Supervisor of the Transportation Department. He was a devoted bus driver and loved working with children at the school. He loved working and caring for his and his brother's horses, cattle and sheep. Visitation will be held from 4 to 7 p.m., Friday, Feb. 28, 2003, at Chapel of Memories in Kirtland. Funeral services will be held at 10 a.m., Saturday, March 1, 2003, in Kirtland at the LDS Church with the Rev. Paul Redhouse officiating. Interment will be held at Memory Gardens in Farmington with a 21-gun salute performed by Two Grey Hills VFW. We will dearly miss his love, laughs and jokes. He is now our guardian angel looking over us. Arrangements are under the direction of Chapel of Memories Funeral Home of Kirtland, (505) 598-9636. February 27, 2003 Albert Jake Oct. 3, 1953 - Feb. 22, 2003 Albert Jake was born into this life on Oct. 3, 1953, in Pueblo Pintado, the son of Sam and Thomascita Jake. He entered into the arms of Jesus on Saturday, Feb. 22, 2003, at the age of 49. Albert was well known in the community and was always willing to help anyone in need. He was an encouragement to all who felt "down". Albert is survived by his mother, Thomascita Jake; brothers, Raymond Chavez, Arthur Jake and his wife Bernadine, and Robert Jake all of Pueblo Pintado, Francis Jake and his wife, Marietta, Sammie Jake and his wife, Marilyn all of Farmington, and Roger Jake and his wife, Rena of Crownpoint; sisters, Viola Jake, Rose Jim and her husband, Andy all of Pueblo Pintado, Virginia Pinto and her husband, Andy of Gallup, Linda Jake of Farmington, and Roselyn Jake of Lake Valley; and numerous nephews, nieces and friends who will greatly miss him. He was preceded in death by his father, Sam Jake in March 1990. Funeral services will be held at 1 p.m., Friday, Feb. 28, 2003, at Star Lake Mission. Bishop Jerry DuBois will officiate. Burial will follow services at Star Lake Mission Cemetery. Casket bearers will be Sammie Jake, Ben Yazzie, Roger Jake, Jaser Willie, Raymond Chavez Jr., Virgil Pinto, Andrew Pinto Jr., and Curtis Jake. Honorary casket bearers will be his immediate family: Raymond Chavez, Arthur Jake, Francis Jake, Robert Jake, Roger Jake, Sammie Jake, Viola Jake, Rose Jim, Virginia Pinto, Linda Jake, Roselyn Jake and Freddie Jake. Arrangements are entrusted to Cope Memorial Chapel, 404 W. Arrington, (505) 327-5142. March 2, 2003 Elsie Buck July 19, 1921 - Feb. 27, 2003 Elsie Buck, 81, of Shiprock, passed away Thursday, Feb. 27, 2003 in Shiprock. She was born July 19, 1921, in the Hogback area. She was of the To'aheedlini clan, born for the Hashtlishnii clan. Funeral services will be held at 10 a.m., Tuesday, March 4, 2003, at Christ the King Catholic Church in Shiprock. Interment will follow at the Shiprock Community Cemetery. Funeral arrangements are entrusted to Brewer, Lee and Larkin Funeral Home of Shiprock, (505) 368-4607. Copyright c. 1999-2003 MediaNews Group, Inc./Farmington, NM. -=-=-=- February 28, 2003 Wauneka Laughing CRYSTAL - Services for Frances Laughing, 89, will be held at 10 a.m., Saturday, March 1 at Assembly of God Church, Fort Defiance, Ariz. Brother Hoskie Bryant will officiate. Burial will follow at the family plot, Milkwater Ranch, Crystal. Laughing died Feb. 24 in Gallup. She was born Feb. 2, 1914 in Crystal into the Water Edge People Clan for the Bitter Water People Clan. Laughing was a homemaker and rugweaver. Survivors include sons, Johnny Laughlin Sr., Dan Laughing, Kee Y. Laughing, Wilson Laughlin, Thomas Laughlin, Jonah Laughlin, Clarence Laughlin all of Crystal; Bennie Laughling Sr. of Sawmill, Ariz. and Edward Laughlin of Albuquerque; daughters, Ella Mae Brown, Minnie Laughlin and Lorraine Laughlin all of Crystal; sister, Eleanor Jones of Crystal; 49 grandchildren; 109 great- grandchildren and seven great-great grandchildren. Laughing was preceded in death by her parents, Joe and Nanbah Wauneka; daughter, Gertie Laughing; brothers, Sam Wauneka, Tom Wauneka, James Wauneka and Alfred Wauneka and sister, Elizabeth Wauneka. Pallbearers will be Terry Toledo, Timothy Toledo, William Laughing, Walter Laughing, Rendell Benally and Tony Laughlin. The family will receive friends and relatives after the burial services at Crystal Chapter House. Tse Bonito Mortuary is in charge of arrangements Albert Jake PUEBLO PINTADO - Services for Albert Jake, 49, were held at 1 p.m., today at Star Lake Mission. Bishop Jerry DuBois officiated. Burial followed at Star Mission Cemetery. Jake died Feb. 22 in Pueblo Pintado. He was born Oct. 3, 1953 in Pueblo Pintado. Survivors include his mother, Thomascita Jake; brothers, Roger Jake of Crownpoint, Francis Jake and Sammie Jake all of Farmington, Raymond Chavez, Arthur Jake and Robert Jake all of Pueblo Pintado; sisters, Linda Jake of Farmington, Virginia Pinto of Gallup, Roselyn Jake of Lake Valley, Viola Jake and Rose Jim all of Pueblo Pintado. Jake was preceded in death by his father Sam Jake and brother Alfred Jake. Pallbearers will be Sammie Jake, Ben Yazzie, Roger Jake, Jasper Willie, Raymond Chavez Jr., Virgil Pinto, Andrew Pinto Jr. and Curtis Jake. Cope Memorial Chapel Farmington is in charge of arrangements. Alfred Jake PUEBLO PINTADO - Services for Alfred Jake, 47, were held at 1 p.m., today at Star Lake Mission. Bishop Jerry DuBois officiated. Burial followed at Star Mission Cemetery. Jake died Feb. 22 in Pueblo Pintado. He was born Sept. 9, 1955 in Pueblo Pintado. Survivors include his mother, Thomascita Jake; brothers, Roger Jake of Crownpoint, Francis Jake and Sammie Jake all of Farmington, Raymond Chavez, Arthur Jake and Robert Jake all of Pueblo Pintado; sisters, Linda Jake of Farmington, Virginia Pinto of Gallup, Roselyn Jake of Lake Valley, Viola Jake and Rose Jim all of Pueblo Pintado. Jake was preceded in death by his father Sam Jake and brother Albert Jake. Pallbearers were Patrick Jake, Tyrone Eleando, Gerald Jim, Harrison Jake, Nelson Augustine and Raymond Jones. Cope Memorial Chapel Farmington is in charge of arrangements. March 3, 2003 John Wilson TSAYATOH - Services for John Wilson, 89, will be held at 10 a.m., Tuesday, March 4 at Cope Memorial Chapel. Pastor Harry Domingo Sr. will officiate. Burial will follow at Gallup City Cemetery. Wilson died Feb. 27 in Albuquerque. He was born March 22, 1913 in Hunters Point, Ariz. into the Towering House People Clan for the Zia (Hairy Ones) People Clan. Wilson was a Vice-President of the Tsayatoh Chapter and was employed with the Navajo Tribe and P & M Mine, where he retired from. He was a member of the Native American Tribe. Survivors include his sons, Chee Tom Lee, Tom H. Lee Sr., and Stanley Lee of Tsayatoh; daughter, Esther Grace Wilson of Tsayatoh; 13 grandchildren; 42 great-grandchildren and 16 great-great grandchildren. Wilson was preceded in death by his wife, Etta Dale Wilson and son, Joe John Wilson. Pallbearers will be Burr C. Lee Sr., Arnold Kinsel, Terance Begay, Enrique Gonzales Jr., Cornelius Slim and Leslie T. Begay Jr. The family will receive friends and relatives after the burial services at Tsayatoh Multi-Purpose Building. Cope Memorial Chapel is in charge of arrangements. Copyright c. 2003 the Gallup Independent. -=-=-=- February 26, 2003 Paul E. Begay Paul E. Begay, 59, of Winslow, died Sunday, Feb. 23, 2003, in Phoenix. Mr. Begay was born on Jan. 16, 1944, in Vanderwagen, N.M., to Sampson Pelt and Mary Barton Scott. He was raised on the family ranch in Vanderwagen by his stepfather, Herman Calvin, whom he called "Dad." He attended boarding school in St. Michaels, Ariz., and Fort Wingate, N. M. He also went to Gallup High School in Gallup, N.M. After graduating in 1964, he enrolled in mechanical courses at the Haskell Institute in Haskell, Kan., where he received diplomas for auto and diesel mechanics specialist. Mr. Begay worked as a diesel mechanic for most of his life, working for various logging companies in New Mexico and Arizona. He was employed in the Winslow area by Ramsey Logging, Duke City, Precision Pine and K.H. Phillips, as well as by area ranchers and heavy equipment owners, until his illness prevented him from doing what he loved most. His hobbies included bareback rodeo riding in his younger years. He also enjoyed socializing with anyone he met, his close friends and grandchildren. Survivors include sons Paul Begay Jr. of Farmington, N.M., Ron Naha of Winslow, Earl L. Begay, Carl Begay and Paul Begay, both of Phoenix; daughters Paulina Begay of Farmington, N.M., Marguerita "Squirrel" Begay of Winslow, and Karen Reyes of Phoenix; brothers Ray Lancer Sr. of Vanderwagen, N.M., Phillip Calvin of Tse Bonito, N.M., Ernest Calvin of Iyanbito, N.M., Mike Calvin of Flagstaff, Steven Calvin of Albuquerque and Wilson Calvin of Ganado; sisters Phyllis Esplain of Tuba City, Mildred Mitchell of Shiprock, N.M., Dorothy Henio of Continental Divide, N.M., Rose Mitchell of Farmington, N.M., Barbara Calvin and Mary Evelyn Largo, both of Gallup, N.M., and Delores Begay of Breadsprings, N.M.; seven grandchildren; and numerous aunts, uncles, nieces and nephews. He is preceded in death by his father, stepfather, mother and a sister. Services for Mr. Begay will be today at 1 p.m. at the First Indian Baptist Church , 811 W. Aspinwall in Winslow. Viewing will be Wednesday from noon to 1 p.m. at the church. Burial will be in Desert View Cemetery. Copyright c. 2000-2003 Arizona Daily Sun. -=-=-=- February 26, 2003 Violet Astor Little Violet Astor Little, 73, of Peridot died Feb. 13 in Apache Junction. She was born in Old San Carlos and worked as a cook for United Indian Shelter. Survivors include three sons, J. Larry Brown and David Brown of San Carlos, and Henry Brown of Salt River; two daughters, Andrina Anderson of Phoenix and Esther Trotter of Buena Park, Calif.; two sisters, Dolly Piper of Apache Junction and Betty Ann Gilbert of San Carlos; 12 grandchildren and four great-grandchildren. Funeral service for Mrs. Little was conducted Feb. 17 at the Little residence in Peridot. Interment was in Lower Peridot Cemetery. Lamont Mortuary of Globe handled arrangements. Copyright c. 2003 Arizona Silver Belt/Apache Moccasin. -=-=-=- February 27, 2003 LaVonne Villanueva LaVonne Villanueva, 23, passed away on February 25, 2003. She was born in Yuma on March 26, 1979. Ms. Villanueva is survived by her son Emilio Alvarez of Somerton; daughter Ivanna Alvarez of Somerton; father Keith Villanueva of Yuma; mother Veronica Thomas; stepfather Nick Thomas, Jr.; brothers Keith Villanueva, Jr. and Daniel Villanueva, both of Somerton; sisters Lisa Villanuevaof Somerton and Kaelyn Villanueva of Mesa; numerous aunts, uncles, nieces and nephews. She was preceded in death by her maternal grandfather Ronnie Thomas and her paternal Grandmother Marie Davis Villanueva. Visitation will be from 2:00 pm to 3:00 pm on Friday, February 28, 2003 at Kamman Mortuary followed by a church service at 3:00 pm. Funeral services will be held at 3:30 pm on Friday, February 28, 2003 at the East Cocopah Reservation Cryhouse officiated by Brother Marcos Estrada. Final resting place will be East Cocopah Reservation. Pallbearers will be Victor Hayes, Jr., Mason Sundust, Mitchell Davis, Neil White, Tim Flores and Claude Sink. Honorary bearers will be Keith Villanueva, Sr., Keith Villanueva, Jr., Daniel Villanueva, Kenneth Villanueva, John Villanueva, Lee Villanueva, Nick Thomas, Jr. and Glenn Baxter, Jr. Copyright c. 2003 The Yuma Sun, Sun Freedom Newspapers of Southwestern Arizona. -=-=-=- March 2, 2003 Naomi White Fox TOPPENISH, Wash. - Naomi White Fox, 83, of Toppenish, formerly of Crow Agency, Mont., passed away Feb. 27, 2003, in Yakima. She was born April 10, 1919, in Crow Agency, a daughter of George White Fox and Nettie White Clay. She grew up and received her education in Crow Agency, Chemawa Indian School in Oregon and later in Bismarck, N.D. She worked in the west coast shipyards during World War II and later as a Practical Nurse. Naomi married Wallace Iron in 1950 and they made their home in Billings before relocating to Los Angeles from 1957 to 1959. The family moved back to Crow Agency and in 1960, she and her daughter moved to Toppenish. She was later divorced. She was a board member of the Spirit of God Full Gospel Church of Toppenish, formerly known as the Wilderness Tabernacle Church. She evangelized all over the northwest, California, British Columbia, Alberta, Oregon, Idaho, Arizona, Montana, Nevada, North and South Dakota. Two brothers, Paris Morrison and Leroy Villiagas, as well as many brothers and sisters in the Lord, preceded Naomi in death. Survivors include her sisters, Elizabeth White Fox Little Wolf and Eleanor White Fox of Hardin; her daughter Veda (Greg) Rodriguez of Toppenish; Myron Plenty Hoops of Toppenish; her nieces, Melanie Little Wolf and family, Evangeline and Paul Pryor and family, George Little Wolf and family, Leland Little Wolf and family of Hardin; her grandchildren, Greg and Naomi Rodriguez, III, Wallace and Sarah Rodriguez and Jonita Good Luck; her great-grandchildren, Greg D, Rodriguez IV, Krystalena L. Alcala, Adam E. and Erick R. Rodriguez; her adopted sons and daughters, Roy Wolf Tail of Browning, Darrel and Duane Elwell of Toppenish, Paul Anderson, Larry and Charlotte Sohappy of Wapato, Donna Baker of Harrah. Naomi has fought a good fight and has won the prize to be forever with the LORD JESUS CHRIST, her Savior. Funeral services will be held 1 p.m. Tuesday, March 4, in the Bullis Funeral Chapel. Interment will follow in the Crow Agency Cemetery. Bullis Mortuary of Hardin has been entrusted with the arrangements. March 3, 2003 Gloria Wolf Black Gloria Wolf Black, 33, of Billings, formerly of Busby, died peacefully while surrounded by family March 1, 2003 at the Horizon Hospice Home in Billings. Ma-he-vepoe-tae (Red Flower Women) was born March 5, 1969, in Crow Agency, a daughter of James Wolf Black and Pearl Teeth. She grew and received her education in Busby. After her schooling, she was often called upon to care for children. "Lil G" as she was affectionately known, had a wonderful sense of humor and enjoyed socializing with her friends. She currently made her home with her sister in Billings. A brother, Kenneth Wolf Black and two sisters, Gladys Mendoza and Martha Wolf Black preceded Gloria in death. Survivors include her parents of Busby; three sisters, Jamie (Tex) Jawort of Billings, Edith (Henry) Jefferson of Busby and Anna (Douglas) Limberhand of Lame Deer; two brothers, Wesley Wolf Black of Wyoming and Clyde Wolf Black of Muddy; two very special cousins, Earlene and Julia; as well as numerous nieces and nephews. Wake services will be 7 p.m. Monday, March 3, in the Busby Pentecostal Church. Funeral services will be 11 a.m. Tuesday, March 4 in the Church. Interment will follow in the Busby Cemetery. Bullis Mortuary of Hardin has been entrusted with the arrangements. A special thank you to the Horizon Hospice Home of Billings for all of their dedication and loving care. Gloria, we will miss you, "Don't forget to call me." Love sister. Copyright c. The Billings Gazette, a division of Lee Enterprises. -=-=-=- February 25, 2003 Emily (Nanny) Edith Desnomie Peepeekisis First Nation, SK DESNOMIE - Emily (Nanny) Edith, late of Peepeekisis First Nation, was called home by her creator on Sunday, February 23, 2003 at the age of 76 years. She was predeceased by her parents, David and Tina Bird; brothers, Robert (Theresa), George and Harry Bird; her first husband, Wilfred Bellegarde; a daughter, Barbara Jean (in infancy) and a grandson, Sebastian Bellegarde. She is survived by: her husband, Louis Desnomie; children, Geraldine Henderson, Mary Grey, Beatrice Stevenson all of Regina and John (Ruth) Bellegarde of Loon Lake; two step-children, Jason (Pamela) Desnomie of Peepeekisis and Betty Lynn Bellegarde of Prince Albert; 21 grandchildren; 32 great-grandchildren; brothers, Charlie (Rita) Bird of Regina, Gerald Bird of Calgary; sister, Evelyn (George) Desnomie of Peepeekisis; numerous nieces, nephews, cousins, friends and extended family. The wake will be held Thursday, February 27, 2003 at Peepeekisis Pesakastew School, beginning at 5:00 p.m. The funeral will be held Friday, February 28, 2003 at Pesakastew School at 1:00 p.m. Interment will follow in the Wanakapew United Church Cemetery. Arrangements are entrusted to Matthews Funeral Home, Melville. Copyright c. 2000-2003 Regina Leader Post Group Inc. -=-=-=- February 28, 2003 Tina Marie Sweetgrass TINA MARIE WALLACE SWEETGRASS passed away in Edmonton on February 8, 2003 at the age of 46 years. Relatives and Friends are invited to meet with the family at CORNERSTONE FUNERAL HOME, 2800 Mayor Magrath Drive South, Lethbridge on Thursday, February 27, 2003 from 5:00 P.M. to 8:00 P.M. A Funeral Service will be held at CORNERSTONE FUNERAL HOME, 2800 Mayor Magrath Drive South, Lethbridge, on Friday, February 28, 2003 at 11:00 A.M. Interment to follow at St. Catherine's Cemetery, Standoff. Faye Tail Feathers "Natoyiisaamiakii" (Weasel Fat) FAYE TAIL FEATHERS (WEASEL FAT), born April 12, 1937, passed on peacefully to the creator, surrounded by her family, on Saturday, February 22nd, 2003 at the age of 65 years. She will be lovingly remembered by her sons Clark (Ruby) & Owen (Janice); her grandchildren, Danielle, Jewel, Stephen, Nolan, Sarah, Owen Jr., Jana and Stevie; mother May Weasel Fat; brothers and sisters - Clarence (Diana), Daniel (Marcie), Roy (Patsy), Justin (Marsha), Vernon, Maxine (Vern), Geraldine, Mary (Darryl) and Donna (Gary); god daughters Marcia Bish and Meagan Weasel Fat; daughter-in-law Maryann Tail Feathers; special companion Mervin Brave Rock ; numerous aunts, uncles, nieces, nephews and cousins. She was predeceased by her husband Kenneth "Tuffy" Tail Feathers; infant daughter Dana; father Daniel Weasel Fat Sr.; brothers Leonard and Maxwell Weasel Fat; her maternal grandparents Harry and Louise Standing Alone; paternal grandparents Maxwell and Bibiane Weasel Fat. Faye has always been a strong and independent woman. Her career accomplishments include 33 years employed with the Blood Indian Hospital where she became the Medical Records Technician. Faye also worked for the Blood Band Administration for about 10 years as the Band Secretary with all the old life time councillors. Faye enjoyed her ranching life style as well as the thrill of watching sports like rodeo, hockey, boxing and basketball, in which her family has a history of participation. Pow Wow has always been a part of her life. As a very young girl, she sang traditional songs and had her own drum. She was a traditional dancer and was often asked to judge. Faye will be sadly missed by all who loved her. Thanks to the many family members and friends who visited her in her last days and to the Doctors and Nurses at LRH Intensive Care Unit. The Wake Service will be held at St. Paul's Anglican Church, Blood Reserve on Friday, February 28th from 7:00 to 11:00 p.m. The Funeral Service will be held at St. Paul's Anglican Church, Blood Reserve on Saturday, March 1st at 11:00 a.m. Copyright c. 2000 Alberta Newspaper Group, Inc./Lethbridge Herald. --------- "RE: Deception and the Indian Claims Commission" --------- Date: Fri, 28 Feb 2003 14:27:23 -0500 From: "moonotter" Subj: Western Shoshone delivers report to Congress-- "Deception and the Indian Claims Commission"--US v. Dann Mailing List NAA From Kola News ...thanks Western Shoshone National Council P.O. Box 210 Indian Springs, NV 89018-0210 NEWE SOGOBIA NEWS RELEASE Date: February 25, 2003 Contact: Chief Yowell (775) 744-4381 FOR IMMEDIATE DISTRIBUTION (Washington, D.C.) -- Today the Western Shoshone government delivered a report to Congress, "Deception and the Indian Claims Commission" documenting the fabricated "Findings of Fact" given by the Indian Claims Commission (ICC) and used by the Supreme Court in US v. Dann to consummate the "taking" of title to property owned by the Western Shoshone Nation. Unanswered is the question of title to approximately 60,000,000 acres of land within the Great Basin. According to the author, Steve Newcomb of D-Q University at Sycuan, "The ICC conspired with the attorneys handling the Western Shoshone case to use the ICC itself as a means of violating the rights of Western Shoshone people by creating the false appearance that they no longer had any property rights". At the Hearing of Record held in Elko in 1980, Western Shoshone leaders asked the Hearing Officer for the US law that acquired the territory of the Western Shoshone Nation. Chief Ramond Yowell explains, "The Hearing Officer could not answer the question and as a result the Western Shoshone Nation rejected the ICC monetary award. Since then increasingly frustrated federal agencies target Western Shoshone people for violation of US law to achieve by force what they could not prove in the courts - a process of discrimination and institutional racism". The original monetary award of $26,000,000 has grown in 21 years to $135,000,000. Since the Western Shoshone rejected the claim in 1980 to distribute the award now requires congressional action. "We are a land poor nation with most of our people living below the national poverty level. Our land is the identity of our peoples. Western Shoshone Land is not for sale." Comments John Wells, Southern Band Representative to the Western Shoshone National Council. The ICC was created by President Truman in 1946 knowing that the ICC had "international repercussions" and be "viewed as a touchstone of the sincerity of our national professions of fair and honorable dealings toward little nation." The ICC failed to complete the process of the ICC proceedings as required by the ICC Act. The ICC failed to complete and file the final report to the Congress. The result of following the ICC error is to allow for the abuse and violation of the basic human rights of Western Shoshone citizens living peacefully on their property. The Organization of American States, Inter American Commission on Human Rights recently determined that the US violated the Western Shoshone peoples' human rights dramatized in the case livestock operators Mary and Carrie Dann (Case no. 11.140). The current global geopolitical conditions draw bearing from the acts or lack of action by the US. "Liberty holds the scales of justice blindfolded with the intent to serve justice impartially but, we are not blind. Stated Western Shoshone Nation, Secretary of State of State, Ian Zabarte. Our people know true freedom and aspire to express liberty in all manners possible. Our custom is freedom not the ICC deception pawned off as justice." --------- "RE: Difficult Race Relations Continue" --------- Date: Mon, 3 Mar 2003 08:14:43 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="WHITE MOUNTAIN APACHE" http://www.owlstar.com/dailyheadlines.htm http://www.azcentral.com/news/articles/0303apache03.html Difficult race relations continue between Apaches and Whites Mark Shaffer The Arizona Republic Mar. 3, 2003 12:00 AM WHITERIVER - The words seared like a branding iron in the minds of Apache Kathy Antonio and her friends at a basketball game in Show Low last month. Show Low's high school students had just completed their now-infamous We pay taxes, yes we do, we pay taxes, how about you? chant, which school officials said they later determined to be a hand-me-down from parents of the teens, who had attended Blue Ridge High School in neighboring Pinetop- Lakeside. "We were thinking that they (firefighters) might as well have let the town burn if that's the way they feel about us," said Antonio, a Whiteriver School Board member, referring to last summer's "Rodeo- Chediski" fire and efforts that saved Show Low. That school incident, coupled with an explosion of ill will by Whites toward Apaches after the arrest of an Apache firefighter suspected of starting the "Rodeo" fire, has many area people wondering where the next shoe will drop in the long, difficult history of race relations between the two groups. On Wednesday, Show Low High School officials will travel to Whiteriver to formally apologize to the White Mountain Apache Tribal Council for the Feb. 4 incident at the game between Show Low and Alchesay high schools. But because of the volatile situation, school officials decided not to take the student chanters because of safety fears, Show Low High Principal Ken Van Winkle said. That's a good thing, says Naveen Dazen, a tribal member who has lived in Show Low for 30 years. "Every little thing now is like a bomb going off," Dazen said. "My own feeling is that an apology isn't going to change anything. Once something is said, we always remember it." David Osterfeld, an attorney for the White Mountain Apache Tribe, is more hopeful. He said the Apache people are open to accepting an apology. "But what entails from there is going to be up to Show Low. The telltale sign will be the long-term interaction," Osterfeld said. Checking complaints Meanwhile, the tribe is paying close attention to how its members are being treated when they go to shop. Osterfeld said the tribe is continuing a "racial hotline," which was set up after numerous Apaches complained of bad treatment by merchants and others in Show Low and Pinetop-Lakeside in the aftermath of the fire. The most serious complaints have been directed against a Denny's restaurant in Show Low and an Ace Hardware in Pinetop-Lakeside, Osterfeld said, adding that the tribe contacted the chambers of commerce in the two towns for assistance with the problems. "The Department of Justice has offered its services but none of the referrals as yet has risen to the level of requiring a criminal investigation," Osterfeld said. The tribe also is closely following an Arizona Interscholastic Association investigation into the chanting, which could result in Show Low High being placed on probation. The AIA is scheduled to discuss the matter at a March 17 meeting. Another matter of great interest in Whiteriver is the case of a Show Low junior high coach, who is suspected of grabbing an Alchesay player by the arm after a freshman game in Show Low the same night as the chanting incident. Ronald M. Capito, 44, was cited for misdemeanor assault and disorderly conduct. Tim Slade, Show Low High athletic director, said disciplinary action could be taken against Capito if he is convicted. Plus, Pinetop-Lakeside police are continuing their investigation into a telephoned threat on a message machine to blow up Blue Ridge Junior High on Feb. 3, resulting in the evacuation of the school. That call was made after a heated game between Alchesay and Blue Ridge. Antonio said there are a wide array of problems when Apaches go into the nearby non-Indian towns. "You can tell that people don't trust you when you go into the stores," said Antonio, adding that many tribal members traveled 90 miles to shop in Globe because of the hostility immediately after the fire. "Plus, the cops target natives and look for any excuse to stop us when we are in town." Show Low Mayor Gene Kelley said his town is getting a bad rap and that "for every single complaint you'll find many Apaches who have come here for years and have had pleasant experiences. No one wants to defend rude, crude and unthoughtful behavior like at the basketball game but every culture has that in it." Sgt. Brad Provost, a Show Low police spokesman, said the agency has a strict policy that bans racial profiling in traffic stops. Ill will is nothing new Antagonism between Apaches and Whites is as old as migration to the West. Eastern Arizona Apache bands were shipped to Florida in the late 1880s after Geronimo's surrender to the Army. When the Apaches were allowed to return a few years later, they weren't welcomed with open arms in nearby towns. Relations hit bottom in the 1980s. Conservative non-Indians in the southern Apache and Navajo county areas, who also complained that Native Americans don't pay their fair share of taxes, launched a movement to create an all-Indian county. A bill to create the new county was passed by the Arizona House and Senate in 1981 before being vetoed by then-Gov. Bruce Babbitt, who placed a five-year moratorium on its consideration. Efforts to revive the measure failed. Also in the early 1980s, the White Mountain Apache Tribe decided not to renew more than 400 home site leases by non-Indians at Hawley Lake on the tribe's Fort Apache Reservation. The non-Indian vacationers were forced to either move their homes or give them to the tribe. Dale Miles, an Apache historian and Native American student adviser in Globe's schools, said tensions also have been exacerbated in more recent years by non-Indian jealousy of the tribe's Hon-Dah Casino, its ski area, its lakes and other tourism enterprises. "General (George) Crook needed the friendship of the White Mountain Apaches to remain peaceful and he rewarded us with the good land," Miles said. "But that's also led to a lot of friction in the surrounding areas." Copyright c. 2003 azcentral.com. All rights reserved. --------- "RE: Kiowas file Overdue Report to keep Food Program" --------- Date: Sat, 1 Mar 2003 16:01:47 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="KIOWA FOOD PROGRAM" http://www.pechanga.net/ http://www.oklahoman.com/cgi-bin/show_article?ID=992417 Kiowas file overdue report in order to keep food program 2003-02-28 By Ron Jackson The Oklahoman CARNEGIE - The Kiowa Tribe has filed paperwork with the U.S. Department of Agriculture to prevent the loss of its federal food distribution program, an agency spokesman told The Oklahoman on Thursday. USDA spokesman Sonny Bryant said the tribe had been "extremely delinquent" in filing its final quarterly report for fiscal year 2002, and was in jeopardy of having its food distribution program temporarily halted. The tribe, which is divided by two rival administrative factions, was notified of its dire situation in a letter from USDA representative Paul Schmidt. In the letter, Schmidt told tribal leaders that their fourth- quarter status report was due Dec. 31. Bryant said his agency has since received that report and was working with the tribe Thursday to take care of the first-quarter status report for this year. "No one wants to prevent anyone from receiving food," Bryant said, "but, sometimes, threatening to stop the program is our only tool. Usually when we get to that point, we start to see some activity from tribes." Kiowa Business Committee member Sherman Chaddlesone is appalled the reports had not been filed on time. He blamed Kiowa Chairman Clifford McKenzie - his political foe. "When our chairman came in, he outright fired all our financial people to put his own people in," Chaddlesone said. "These people have not been taking care of these reports." McKenzie contends his political rivals are simply sensationalizing matters to make his administration look bad. "No one is going to lose any food," McKenzie said. "They (USDA representatives) sent us a form letter, notifying us of the situation, and the matter has already been taken care of. It's really a nonissue, but they are trying to make it more than what it really is. That's all." Copyright c. 2003 Produced by NewsOK/NEWS 9/The Oklahoman. --------- "RE: U.S. Supreme Court won't hear Hog Case" --------- Date: Tue 25 Feb 2003 08:55:11 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="HOG FARM" http://www.owlstar.com/dailyheadlines.htm http://www.rapidcityjournal.com/articles/2003/02/25/news/local/news14.txt U.S. Supreme Court won't hear hog case By Chet Brokaw, Associated Press Writer February 25, 2003 PIERRE - The U.S. Supreme Court declined Monday to get involved in a legal battle over the fate of a huge hog farm on land owned by the Rosebud Sioux Tribe in south-central South Dakota. The company that built and operates the hog farm had asked the nation's highest court to strike down a federal appeals court decision. The Supreme Court on Monday refused to hear the case. The Supreme Court's order leaves intact a ruling by the 8th U.S. Circuit Court of Appeals. The appeals court in April 2002 struck down a federal judge's order that had allowed the hog farm to be built and operated. The appeals panel said Sun Prairie, a Nebraska company that operates the farm, had no legal standing to seek the 1999 order that has protected the operation. Meanwhile, Sun Prairie last year filed another lawsuit in South Dakota's federal courts. The second lawsuit, which is pending, contends that federal and tribal agencies have unconstitutionally interfered with the hog farm and should be liable for any Sun Prairie losses if the operation is shut down. Sun Prairie last year said it had borrowed $45 million to start the first parts of the hog farm. Company officials said if the operation is shut down, they could not repay loans or comply with contracts for buying and selling hogs. Jim Dougherty, a Washington lawyer representing some groups that have joined with the tribe to fight Sun Prairie, said the Supreme Court's ruling clears the way for opponents to seek an end to the hog farm. "With only two of the 13 proposed hog-raising sites built, we can now plan an orderly shutdown of the facility," said Dougherty, who represents the Humane Farming Association, the Concerned Rosebud Area Citizens and other organizations. Sun Prairie, an affiliate of Bell Farms of Wahpeton, N.D., signed a lease with the Rosebud Sioux Tribal Council to build as many as 288 hog barns on 13 sites on tribal land near White River. The first parts of the project have been operating since 1999. The first two sites each have a capacity of 48,000 hogs. If all phases of the project were completed, the operation would produce nearly 900,000 hogs a year, officials have said. After the Bureau of Indian Affairs decided the project would not have a significant impact, it approved the lease between the tribe and Sun Prairie. But Kevin Gover, who was the assistant secretary for Indian affairs at the U.S. Interior Department, voided the lease in January 1999 because he said it did not comply with federal environmental protection laws. The tribe and Sun Prairie then went to court. U.S. District Judge Charles Kornmann ordered in 1999 that the federal government and environmental groups could not interfere with the building and operation of the hog farm. As the legal dispute progressed, however, the Rosebud Sioux Tribe changed sides. The tribe initially supported the project but changed its stand after an election. The appeals court ruling struck down Kornmann's order. The appeals judges said Sun Prairie had no legal standing to seek the court order. The appeals panel said Sun Prairie clearly has an economic interest in the dispute, but the laws dealing with Indian affairs and environmental protection did not give the company standing to seek the court order that has protected its operation. Copyright c. 2003 the Rapid City Journal. --------- "RE: Program helps Natives teach in Rural Alaska" --------- Date: Tue 25 Feb 2003 08:55:11 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ALASKA/TEACH" http://www.owlstar.com/dailyheadlines.htm http://www.adn.com/alaska/story/2671079p-2711848c.html Program Helps Natives Teach In Rural Alaska PITAS: Federal Program Hopes That Teachers With Cultural Connection Will Stay. By Timothy Inklebarger Juneau Empire (Published: February 24, 2003) Juneau - Faced with a unique culture, harsh winters and Spartan living conditions, many Lower 48 teachers who accept jobs in rural Alaska don't stay long. That's why the state needs to attract Native students to work in education, says Rhonda Hickok, manager of a project called Preparing Indigenous Teachers for Alaska Schools. Hickok, 37, a former Juneau-Douglas High School history teacher, has headed the federally supported PITAS program since July 2001. Hickok grew up in Valdez and Glennallen, and in high school she decided to become a teacher. After moving to Juneau in the mid-1980s, she came to realize the value of Native programs in education. "There is much improvement needed in Native education, and I want to be a part of that," Hickok said. PITAS prepares Alaska Natives in Southeast and the Lower Kuskokwim School District to become teachers. The program aims to curb the high turnover of teachers in rural areas, Hickok said, noting that in some villages the entire faculty changes every year. "You really have to want to be there. And those who really want to be there are those who live there, those who are accustomed to the land and feel very much at home there," she said. She also noted the cultural disconnection between Native students and teachers from Outside. "If you are taught and you are schooled in mainstream society, you are only getting part of the picture," she said. Many rural Native students operate at a different pace and have different learning styles than urban students. Before taking over program leadership, Hickok worked with PITAS as a mentor to students at Juneau-Douglas High School. Participating teachers and aides are given a small stipend for spending time outside the classroom with Native students, preparing them to pursue a college degree in education. Sixteen teachers in the Lower Kuskokwim and Southeast are mentoring. Three are in Juneau, two are at the high school, and one is at Dzantik'i Heeni Middle School. PITAS is in its third year under a grant from the U.S. Department of Education. Drawing from her experiences as a mentor and borrowing ideas from other programs around the country, Hickok formulated a curriculum for PITAS students. Students participate in online courses, conduct interviews with faculty members and participate in a summer institute at the university in Juneau. Those who continue with PITAS through college are awarded scholarships that include tuition, books and lodging. There are 36 University of Alaska Southeast students with PITAS scholarships, she said. Paula Dybdahl, a history teacher at Juneau-Douglas High School and a PITAS mentor, directed the UAS Summer Institute last year. Students live on campus for two weeks and attend classes. "It's almost like an immersion into university life," Dybdahl said. Hickok is involved with students individually, Dybdahl said. "She reviews students' assignments at the high school level and tries to maintain contact with students at all levels," Dybdahl said, calling Hickok a role model for the students and her. "I think the kids at both levels are so lucky to have her as their cheerleader, because she gives 110 percent." Distributed by The Associated Press. Copyright c. 2003 The Anchorage Daily News. --------- "RE: FBI responds to Claims of Unsolved Indian Deaths" --------- Date: Thu 27 Feb 2003 08:10:18 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="WK-II DEATHS" http://www.owlstar.com/dailyheadlines.htm http://www.rapidcityjournal.com/articles/2003/02/27/news/local/news02.txt FBI report responds to claims of unsolved Indian deaths. By Heidi Bell Gease, Journal Staff Writer February 27, 2003 PINE RIDGE -- It has been 30 years since members of the American Indian Movement and their supporters took up residence at Wounded Knee, launching a 71-day standoff with federal authorities to protest alleged tribal corruption, unjust treatment of Indians and broken treaties. But trouble didn't end when the occupation did. The 1970s, especially the years from 1972 to 1976, were filled with violence on the Pine Ridge Indian Reservation. It's referred to as the "Reign of Terror." Literally hundreds of people were assaulted. Dozens died. Gunfire and beatings were common. "It was terrifying to be on the reservation," one man who remembers it well said. For years, people have talked about deaths that were never solved by the FBI, which investigates federal crime on Indian reservations. Those allegations were repeated at a community forum held in Rapid City in December 1999 by the South Dakota Advisory Committee of the United States Commission on Civil Rights. Five months later, the FBI released a report titled "Accounting for Native American Deaths (on) Pine Ridge Indian Reservation, South Dakota." FBI officials say the report was widely distributed to anyone who wanted one. However, many people say they have never seen the report, which was not released to the media at the time. Some who have read the report, including U.S. Civil Rights Commissioner Elsie Meeks of Interior, say it was a good faith effort by the FBI to address people's questions. "I think that was a lot of why people have the perceptions that they do, is that they don't know what the final outcome (of the cases) was," Meeks said. "I think they did a fair reporting on it." Others say the report is flawed. "It's a whitewash, is basically what it is," said Bruce Ellison of Rapid City, a member of the Wounded Knee Legal Defense Committee. "That paper was an outrage." The 30-page booklet lists allegations about 57 unsolved deaths on Pine Ridge, followed by the FBI's response to how each case was resolved. The report is also available on-line at http://minneapolis.fbi.gov/. "The FBI and its Agents in South Dakota can only operate effectively where we have the trust and help of the American people," wrote Douglas J. Domin, special agent in charge from the Minneapolis Division of the FBI, in a forward to the report. Domin said the FBI didn't have specific names it could investigate until after the 1999 hearing. The FBI found most of the deaths had been solved "either through conviction or finding that the death had not been a murder according to the law," Domin wrote. Other cases remain under investigation or occurred outside of FBI jurisdiction. "It is hoped the dissemination of this information will clear up allegations of unresolved murders and protect the confidence the FBI must have to accomplish its mission," Domin stated. Most of the dead addressed in the report were described as AIM members or supporters, killed either by "unknown assailants" or by GOONs (Guardians of the Oglala Nation), police employed by then-tribal President Dick Wilson. But according to the report, many deaths had nonpolitical causes. Some were attributed to exposure, alcohol intoxication or suicide. A few cases are unsolved, including the death of AIM organizer Anna Mae Pictou Aquash. AIM supporters say the FBI attempted to conceal the cause of her death and that an ongoing attempt was made to establish AIM involvement in Aquash's murder. The FBI's response: "In September, 1976, Anna Mae Pictou Aquash's partially decomposed body was discovered in a remote area in the northeastern part of the Pine Ridge Indian Reservation, South Dakota. Cause of death was determined to be a gunshot wound to the head. "In June, 1975, FBI SA's (special agents) Jack Coler and Ron Williams were ambushed and killed execution-style on Pine Ridge. The ensuing major case investigation ... resulted in the trial and conviction of Leonard Peltier, and the trial and acquittal of two other individuals. "Some attention had been focused on Aquash for her possible knowledge of the slayings. Rumors circulated that Aquash cooperated with the government and was an FBI informant. Those rumors were untrue. The coroner, who died shortly after performing the autopsy on Aquash, was not deposed. The Aquash murder has not been solved." AIM supporters agree with the last statement. But they point out that the coroner initially determined Aquash died of exposure, despite a gunshot wound to the head. They say that same coroner determined that four others listed in the report also died of "exposure." The Leonard Peltier Defense Committee produced a 17-page response, outlining what it says are errors and omissions in the report while also pointing out a few errors of its own. Author Ward Churchill claims the FBI had access to the names in question as early as the late 1980s but declined to respond until 2000. He and others say the FBI had a political motive to release the report when it did, just before Peltier was eligible for clemency from outgoing President Bill Clinton. "To the extent that the list of allegations can be discredited, so the reasoning goes, AIM will be discredited, and so, by extension, will Peltier," Churchill states on the site, at www.freepeltier. org. Ellison said the names in the report are "a minute portion of the percentage of people who were either members of or friends and families of members of the American Indian Movement who were injured, shot, raped, beaten, maimed." He said people have tried for 20 years to get Congress to investigate violence on the reservation during the 1970s and the FBI's support of GOON squads. It amounted to government terrorism against AIM, he said, "and nobody cares. ... What you're looking at now is really the tip of a massive inquiry that's needed." FBI Agent Mark Vukelich of Rapid City maintains that the FBI didn't know the names in question until after the 1999 hearing. "We did the best we could," he said. "This is a frustrating topic." He said that the FBI had taken several steps to improve its operations before the 1999 hearing, including setting up a victim witness program to communicate with victims, and starting a drug task force that involves federal, state, tribal and local officials. The agency works closely with the tribes, he said. "We work all of our cases jointly with our partners, whether they be tribal or Bureau of Indian Affairs people," Vukelich said. "We stand behind what we've done in South Dakota and strongly feel that those criticisms (presented at the hearing) were not justified." The FBI may have good communications with other law enforcement agencies, but what about with the general public? Meeks said that poor communication was a common theme at the 1999 hearing. "I think that was good that they did that (issued the report)," she said. "But again, they need to keep up the correspondence in some ways, I think." Asked whether complaints of poor communication might actually reflect a lack of trust in the FBI, Vukelich bristled, questioning how it could be said that Indian people in general don't trust the agency. He asked for specific names of people who do not. The FBI report addresses the deaths of Leon L. Swift Bird, Lydla Cut Grass, Edward Means Jr., Byron DeSersa, Anna Mae Pictou Aquash, Lena R. Slow Bear, Edward Standing Soldier, Martin Montileaux, Hobart Horse, Stacy Cotter, Edith Eagle Hawk and her two children, Cleveland Reddest, Jeanette Bissonette, Richard Eagle, Hilda R. Good Buffalo, Jancita Eagle Dear, Priscilla White Plume, Frank Clearwater, Roxeine Roark, Buddy Lamont, Betty Jo Dubray, Marvin Two Two, Julia Pretty Hips, Ben Sitting Up, Sam Afraid of Bear, Kenneth Little, Kevin Hill, Leah Spotted Elk, Clarence Cross, Joseph Stuntz Killsright, Betty Means, James Briggs Yellow, Andrew Paul Stewart, Julius Bad Heart Bull, Sandra Wounded Foot, Randy Hunter, Dennis LeCompte, Howard Blue Bird, James Little, Jackson Washington Cutt, Robert Reddy, Melvin Spider, Philip Black Elk, Aloysius Long Soldier, Phillip Little Crow, Pedro Bissonette, Olivia Binas, Janice Black Bear, Michelle Tobacco, Delphine Crow Dog, Elaine Wagner, Allison Fa st Horse, John S. Moore, Carl Plenty Arrows Sr., Frank La Pointe, Floyd S. Binals, and Yvette Loraine Lone Hill. Contact Heidi Bell Gease at 394-8419 or heidi.bell@rapidcityjournal.com Copyright c. 2003 the Rapid City Journal. --------- "RE: Pro-tribal Rights Group renews Mille Lacs Focus" --------- Date Fri, 28 Feb 2003 063317 -0600 From "NAA" Subj Pro-tribal rights group renews Mille Lacs focus Mailing List NAA Pro-tribal rights group renews Mille Lacs focus by Joel Patenaude, Messenger Staff Writer As Mille Lacs County awaits a federal judge's decision on whether to allow the county's reservation boundary lawsuit to go forward, a Wisconsin-based group supportive of the treaty and sovereignty rights of the Mille Lacs Band of Ojibwe is increasing its focus on the situation. Honor Our Neighbors' Origins and Rights Inc. (HONOR) is in the process of moving its regional office to the Twin Cities from the tribal government center of the Red Cliff Band of Lake Superior Chippewa in Bayfield, Wis. The new office "will help mobilize allies to counter anti-Indian activity in Minnesota," according to the January issue of the HONOR Digest. The newsletter goes on to state that "anti-Indian forces" are suing the Mille Lacs Band in an effort to "erase the reservation borders." Sharon Metz - the newsletter editor, HONOR treasurer and a former Wisconsin state representative - said the organization has had a partnership with the Mille Lacs Band for more than a decade, spanning the treaty rights controversy that started in northern Wisconsin. She said Don Wedll, former natural resources commissioner for the Mille Lacs Band, served as an HONOR board member throughout the 1990s. Metz said the Mille Lacs reservation dispute "is exactly the same" as the struggle for recognition of the band's treaty-derived right to hunt and fish in ceded territory. "The only difference is that people are not standing on the docks throwing stones at Indians. Instead they're going right for the jugular by challenging sovereignty in the courts," Metz said. Metz said that her organization expects to serve as a counterpoint by organizing "a skilled and educated alliance" of Indians and non-Indians that can host forums and disseminate information. That may not happen too soon, however. "It's really very early. We're in transition at the moment," she said. "But we hope by the end of the year to have made a lot more contacts in that area." --------- "RE: Tribes race against Time to preserve Languages" --------- Date: Sat, 1 Mar 2003 16:01:47 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ONEIDA LANGUAGE" http://www.owlstar.com/dailyheadlines.htm http://www.jsonline.com/lifestyle/people/feb03/121878.asp Sacred words Tribes race against time to preserve native languages By JACKIE LOOHAUIS jloohauis@journalsentinel.com March 1, 2003 The words float across Wisconsin like the wind through ancient oaks: Ukweho.ku kwah i.k^ tsi ? thonehakw^ tsi? nihotiloho.t^ These words were heard in America long before any European speech. Some have been here longer than the hills themselves. But most people today have never known their meaning. They are the opening of a prayer in the Oneida language: "The people were very strong in their beliefs and their ways. . . ." The prayer is worth remembering because the time may come when the words themselves will be lost. Today Oneida and many other American Indian languages face extinction. Of an estimated 500 American Indian languages that existed when Columbus arrived in the new world, only 175 remain, according to the Indigenous Language Institute in Santa Fe. Of these remaining 175, 40% have nearly disappeared, with only a handful of tribal elders still speaking the tongue. In North America, only 20 native languages - mostly from Southwest tribes - are still believed known to speakers in all living generations. Some projections suggest that by the year 2050 only these 20 tongues will remain. Wichita. Mandan. Osage. Shasta. The very languages that gave their names to the map of America are expected to disappear forever. Among several Wisconsin Indian nations, the fate of the tribal language hangs on the lips of a few individuals. "Our language is in a critical state right now," says Curt Summers, an Oneida language trainee in Oneida. "We have two elders that we work with on a daily basis, and 15 total fluent speakers out of a total of 15,000 registered Oneida." Other state tribes fare better. The Indigenous Language Institute estimates 39 speakers still speak fluent Menominee. And Willard Lonetree, division manager of the Ho-chunk language division in Mauston, estimates that about 400 Ho-Chunk still speak their native tongue in a tribe numbering more than 6,000. The value of a language Why should we care if native languages go the proverbial way of the buffalo? Because the languages carry with them more than sounds and syllables, say tribal members. Actor Wes Studi, known for his work in such films as "The Last of the Mohicans," learned Cherokee as his first language and now has become a national spokesman for the preservation of native tongues. "Many things are lost when you lose the language," Studi said in a phone interview from his New Mexico home. "A common thought pattern and common beliefs are inherent in a language. I think that's one of the larger things lost in translations." Not all ideas can be expressed in English, native speakers say. "There is a lot of meaning behind our words in comparison to English," says Deb Ushakow, an Oneida community service specialist in Milwaukee. "Instead of saying 'baby' or 'grandfather,' they might say a lengthy word that means 'a wise old man,' or 'a beautiful baby with long hair,' instead of being so gruff as in English." Not all prayers can go forth in English. "Our language is our connection with the Creator. There is always in me the need to be able to thank the Creator every day in the language," says Carol Bauman, an Oneida language and culture trainee / elder supervisor. Not all laughs survive translation. "For me, I like to talk the Oneida language among ourselves. You know the language so you can have fun and there are jokes in the language," says Hudson Doxtator, an elder speaker. "Dokaan bineshiish ganadawendagin odadagwanan jibimisech, jibanisgwesich amiiweni obimaadisowin, amii gaye anishnaabeg omaa wisgwansin, onadawendaanaawaa odishigiishiwewiniwaa." "Just like a bird needs its wings to fly, be free and be alive and so are the Indian people of Wisconsin, they need their language." - Larry Beardy, Ojibwe language teacher, Indian Community School Lost through education How were the American Indian languages - so vibrant, so expressive - lost? In some cases, they vanished with the tribes themselves, doomed by diseases imported from Europe and by warfare. In other cases, American Indian languages became the victim of educational policies. Starting in the 19th century and continuing well into the 20th, the U.S. government and many Christian boarding schools enforced a policy of assimilating Indian children into white culture. Speaking native languages was forbidden and derided in the schools. Wisconsin Indians commonly refer to the assimilation policy as a form of "cultural genocide." Today many tribal members speak sadly of the loss of their mother tongues in their childhood. Ushakow's parents were born on the Oneida reservation at a time when knowledge of Oneida was considered a detriment. "Those sent to boarding schools lost the language. They wanted the native people to be assimilated, and that was part of assimilation. The children were punished if they spoke the language. In some families, the elders spoke the language to each other but didn't even talk the language to the children. They didn't want them to go through what they went through." Anna Perlongo, an Oneida living in Milwaukee, remembers the heartbreak that spanned two generations in her family. "My mother went to Indian school, and they wouldn't let her speak the language. So she didn't see any sense in trying to teach me and have me go through the same thing. I didn't know I was Indian until I was 17." But in a temporary classroom at the Milwaukee Oneida Tribal Services office on a recent Saturday morning, Perlongo, 82, demonstrates how many Wisconsin Indians are picking up the threads of their lost linguistic heritage. Perlongo and five other adult students attend biweekly Oneida language classes taught by Renee Pfaller. The class has the family feel of most Indian activities; one student's baby sleeps happily in a blanket on the table. But the idea is to create a total language experience. Oneida songs play on a stereo, and in a nearby room a cautionary poster (in English) hangs on the wall: "When no person of our nation speaks our language, we will no longer exist." The students all have Oneida grammar books. But the fun begins when Pfaller tapes up written Oneida phrases on the bulletin board for her students to pronounce. Then she holds up photo cards of various animals and asks: "What is this? How do you say 'swan?'" How do you say 'love?'" Often the answer comes from student Perlongo, who has been studying hard. But frequently the reply from the class is "To ka": "I don't know." Learning them is difficult That's because American Indian languages are difficult for adults to learn. "Many of our languages are considered the most complex in the world, very different from English," says Andrew Gokee, an Ojibwe and an outreach specialist at the UW-Stevens Point Native American Center. Oneida, for instance, has 57 pronouns. And some of the languages have had centuries to develop: the Ho-Chunk, the "People of the Sacred Language," trace their mother tongue to the mound builders of Cahokia around A.D. 700. So although every Wisconsin tribe has some form of language program, teachers remain unsure of the best way to revitalize the languages. Though the ILI lists Ojibwe speakers in Wisconsin, North Dakota and Montana as being among the most numerous of any tribe, Gokee says: "For Ojibwe, the number of adults who have successfully acquired the language to a more advanced degree are relatively few, despite the fact you've had classroom instruction from K-12 in tribal schools." Gokee believes total immersion in the language would be the best approach. So tribes seek new ways to save their languages. Last November, the Ho- Chunk had their first-ever language conference, identifying more native speakers and exploring new teaching methods. The tribe now has 19 language instructors in the field offering 186 hours of instruction a week in schools, community centers and office complexes. The Ho-Chunk also have held "immersion experiences" at the tribe's ranch in Tomah, where no English is spoken. Language programs at Head Start centers are "catching the little ones when they're so bright, they don't realize what we're doing," Lonetree chuckles. In Milwaukee, the Indian Community School hopes to expand its ranks of teachers for several Wisconsin tribal languages, according to Diane Amour, a school board member and coordinator of American Indian Student Services at the University of Wisconsin-Milwaukee. Amour herself holds an informal Ojibwe "language table" weekly at her home, as a group of about 12 people pick up the language from each other. She also exchanges an e-mail "Ojibwe Word of the Day" with friends. "It's a small beginning," Amour says. But each day brings more of the ancient words back to life. "Gego baabitoosiidaa ji waabang; giikino'amawaadaanig aabinoojiiyag nongom." "Let's not wait for tomorrow; let's teach our children today." - Ojibwe speaker Andrew Gokee Bernard Perley, assistant professor in anthropology, arrived in Milwaukee last August to put UWM in the forefront of the fight to save native Wisconsin languages. Perley speaks Maliseet, a tribal language learned in his home of New Brunswick, Canada. He earned his Harvard doctorate studying the causes of language deaths. Now he is working to develop a native language resource center at UWM. "We're in the initial stages. What we're trying to do more than anything is reach those involved in language programs and find out how best the university can establish rapport with them. Ideally what I'd love to see happen is provide communities with a recourse to videotapes or audio tape activities, whether it's storytelling or dialogue or just conversations to help student produce grammars, lexicons." Nationally, other tools have been brought into play. Studi notes that some tribes are using pop culture techniques from radio to rap music to captivate young people with the magic of their own languages. Local speakers hope this good medicine is working and that the sound of the elder tongues will grow in the land again. As Deb Ushakow strives to learn Oneida, her son David, age 12, has also taken lessons in the language and seeks to know more. Says David: "It's cool. It's hard. It's nothing like English. But it helps me understand the Oneida heritage. They never said 'Goodbye.' They always say: 'So long.' " Speakers of the native languages, keepers of the ancient words, hope the last goodbye to their tongues may never have to be said. Copyright c. 2003 Milwaukee Journal Sentinel Inc. --------- "RE: Tribal-governance Bill to be Introduced in Senate" --------- Date: Thu 27 Feb 2003 08:10:18 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="TRIBAL-GOVERNANCE" http://www.owlstar.com/dailyheadlines.htm http://www.rapidcityjournal.com/articles/2003/02/27/news/local/news15.txt Tribal-governance bill to be introduced in Senate By Jodi Rave Lee, Lincoln Journal Star February 27, 2003 WASHINGTON - Sen. Daniel Inouye said Tuesday that a bill would be introduced before the Senate as early as next week to better protect tribes' right to self-governance. "This bill will reaffirm the sovereign nature of tribes and will allow tribes jurisdiction over criminal and civil cases and laws," Inouye, D- Hawaii, said in a news release, adding that it could take several years to get the proposed law passed. He made the announcement during the midwinter conference of the National Congress of American Indians this week in Washington. Law enforcement in Indian Country has long been a complicated patchwork of federal, state, county and tribal jurisdictions where it is not always clear who can enforce the law. The bill is also aimed at circumventing recent U.S. Supreme Court decisions that experts say have undermined tribal sovereignty, a tribe's right to govern its land and people. "We are deeply concerned about recent Supreme Court decisions which have clouded these historical relationships and blurred the lines of jurisdiction at the borders between the state and tribal lands," Tex Hall, National Congress of American Indians president, said. The bill offers hope of easing jurisdictional disputes, Hall said. "This is a great moment for American Indian nations," Hall said. "The NCAI has been calling upon Congress and the president to work with us to develop legislation over the past year." Contact Jodi Rave Lee at (402) 473-7240 or jrave@journalstar.com Copyright c. 2003 the Rapid City Journal. --------- "RE: Tribes praise Proposal to overturn Court Ruling" --------- Date: Wed 26 Feb 2003 08:47:53 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="SOVEREIGNTY" http://www.owlstar.com/dailyheadlines.htm http://www.reviewjournal.com/lvrj_home/2003/Feb-25-Tue-2003/ Tribes praise proposal to overturn court ruling By ADAM ASHTON STEPHENS WASHINGTON BUREAU February 25, 2003 WASHINGTON - Sen. Daniel Inouye, D-Hawaii, said Monday he plans to introduce a bill this week that would overturn Nevada v. Hicks, a 2-year-old Supreme Court ruling that Indian tribes say has diminished their sovereignty. Inouye, an influential voice in Congress on American Indian matters, said the bill would allow tribal courts to prosecute non-Indians, including state officials. That matter was a key issue in the 2001 case that involved the Fallon Paiute-Shoshone tribe of Nevada. The court ruled 9-0 against the tribe. Speaking to the National Congress of American Indians, Inouye said state laws should not inhibit the authority of tribal governments. "If we get this passed, and that should be our goal, then you can throw Nevada versus Hicks out of the window," Inouye said. His pledge triggered a standing ovation in a crowded ballroom at the Washington hotel where American Indians gathered for their annual conference. Inouye's promise is one part of a plan being devised by tribal leaders and allies in response to the Hicks case and other lawsuits that have eroded tribal sovereignty in recent years. "It may take many years but we are fighting back," said association president Tex Hall. Inouye said his bill also would require the Department of Homeland Security to consider tribes equal to states in weighing requests for grants. Inouye said American Indians are responsible for protecting the 260 miles of Indian country that border Canada or Mexico. Presently, tribes are treated as local governments and must lobby their states for a portion of the security funds, said Jacqueline Johnson, NCAI's executive director. Copyright c. 1997 - 2003 Las Vegas Review-Journal. --------- "RE: Some Celebrate, Others Decry Oneida Gift to HLS" --------- Date: Fri 28 Feb 2003 08:54:51 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ONEIDA" http://www.owlstar.com/dailyheadlines.htm http://www.thecrimson.com/article.aspx?ref=307182 Some Celebrate, Others Decry Oneida Gift to HLS By ALEXANDER J. BLENKINSOPP Crimson Staff Writer February 28, 2003 A $3 million donation by the Oneida Indian Nation last month will likely boost Harvard Law School's status as a leader in Native American law. But the gift is also drawing the fire of some of the tribe's members who say the nation's head did not clear the donation with the tribe. The donation will fund the Oneida Indian Nation professorship of law and, in the meantime, sponsor visiting professors whose chairs will bear the nation's name. Robert A. Williams, a professor at the University of Arizona's James E. Rogers College of Law, has been named the first of these visiting professors. Williams, who has taught a course in Indian law at Harvard Law School (HLS) during each winter since 1999, called the honor "the most significant professional recognition" he's received. "It was a wonderful surprise," he said of the Oneidas' gift. "It makes sure that Indian law will be taught on a continuous basis." Ray Halbritter, an alumnus of HLS and the Oneida representative who helped put the gift in place, also said he feels the endowment will strengthen the study of American Indian law at the school. "We are confident that the kind of scholarship for which the Law School is known worldwide will help create a better understanding of the complex legal issues faced by all American Indians today and in the future," Halbritter said in a written statement at the time of last month's announcement. "We don't want to leave any field of legal study uncovered," said HLS spokesperson Michael A. Armini. "It's an area where we're already ahead of almost every other law school." But Halbritter's role in the donation has drawn criticism from some. Halbritter heads Oneida Indian Nation-the tribal organization formally recognized by the federal government-and is chief executive officer of the nation's business enterprises. Halbritter established the Turning Stone Casino Resort in New York, which is now a multimillion-dollar source of income for the nation, and is credited with implementing health and education programs for its people. But some claim that Halbritter should not be recognized as leader of the Oneidas, and that he has inappropriately exercised his power, both in the past and with this donation. "That donation that Harvard got, that wasn't approved by the Oneida people," said Vicky Schenandoah, a member of the Wolf Clan of the Oneidas who said Halbritter is her first cousin. Schenandoah and others in the tribe say that Halbritter fails to represent traditional Oneida values and accuse him of using strong-arm tactics to quiet opposition. "He said about the traditional Oneida people that they offer nothing," Schenandoah said. In May 1995, several dozen Oneidas participated in a "March for Democracy" to demand greater representation in tribal government. Several opponents of Halbritter said steps had been taken to remove him from power. But the Bureau of Indian Affairs, a department in the United States federal government, continues to recognize Halbritter as head of the Oneidas. Schenandoah said her sister's non-tribal, privately-owned house was torn down on Halbritter's order because of the opposition they posed to the tribal leader. Halbritter was unavailable for comment, but Mark Emery, a spokesperson for the Oneida Indian Nation, said the houses of about a dozen Oneidas were torn down for safety reasons. "It was just unsafe," Emery said. They were "living in pretty awful conditions." Halbritter was democratically elected, Emery said, and "every government has some people that are not happy with what the government is doing." Armini, the HLS spokesperson, had no comment on the opposition to Halbritter. To the visiting professor, Williams, the opposition to Halbritter represents a political squabble, not a response to injustice. "Tribal people play politics for keeps," Williams said. "That's the nature of democratic politics." And of the nation's decision to donate to Harvard, Williams said: "The Oneidas are quite able and brilliant entrepreneurs." Staff writer Alexander J. Blenkinsopp can be reached at blenkins@fas.harvard.edu. Copyright c. 2002 The Harvard Crimson Inc. --------- "RE: Kuiu Thlingit Motion for Alternative Sentencing" --------- Date: Fri, February 28, 2003 1:13 am From: "Rudy James" Subj: Kuiu Thlingit Motion for Alternative Sentencing Dear Friends and Colleagues, Fax # 907-225-7849 And to the Kuiu Thlingit Nation Tribal Court Fax # 907-247-2058 Today, the Kuiu Thlingit of Alaska Tribal Court filed the attached Motion to Intervene for Alternative Sentencing in the Superior Court of the State of Alaska, First Judicial District at Ketchikan on behalf of one of our Tribal youth, Anthony P. Charles. The issue involves a conflict between to two Indigenous brothers, therefore clearly falling within the jurisdiction of the Tribe. We are hoping that you will fax a letter of support as soon as possible to: Judge Trevor Stephens Superior Court of the State of Alaska First Judicial District at Ketchikan Kindest Regards, Hgaish Gay, Kuiu Tribal Court Administrator -=-=-=- -=-=-=- -=-=-=- -=-=-=- -=-=-=- IN THE SUPERIOR COURT OF THE STATE OF ALASKA FIRST JUDICIAL DISTRICT AT KETCHIKAN Regarding: Anthony P. Charles Kuiu Kwaan Tribal Member Tribal Court Case No. CR 03-0219JV Defendant, and his prosecution by the state of Alaska Plaintiff. Case No: IKE 501-1488CR Motion to Intervene and Assume Jurisdiction For Alternative Sentencing MOTION NOW COME THE KUIU KWAAN TRADITIONAL TRIBAL COURT of the Region of Alaska and moves to intervene in the above numbered cause and respectfully shows the Superior Court as follows: BACKGROUND 1. The Kuiu Kwaan Tribal Court is a duly constituted Tribal Court of the Kuiu Thlingit Nation. Background and credentials are more particularly set out and described in Exhibits 1, a Declaration by the Tribal Court Administrator and the Exhibit 2, the Declaration signed by ThlauGooYailthThlee aka Rudy Al James, Kuiu Spokesman, attached hereto and made a part hereof. 2. Following a convening of the Tribal Court in emergency session on February 21, 2003 (with the permission of the host tribe) Anthony P. Charles invoked his right before a panel of five judges to come under the jurisdiction of his Thlingit Nation pursuant to Traditional Tribal Law and the Constitution of the Kuiu Kwaan. 3. The Kuiu Thlingit Nation Traditional Tribal Court granted his motion and formally assumed Jurisdiction over Anthony P. Charles for the purpose of applying Traditional Tribal Law to resolution of a case involving two Kuiu Tribal Members (who are Indian Persons for purposes of certain provisions of United States statute and case law) per Tribal Court Order dated, stamped and filed February 24, 2003. (Certified copies attached as Exhibits 3 Order and 4 Motion) JURISDICTION AND PURPOSE OF ACTION FILED BY THE TRIBAL COURT 4. Anthony Charles voluntarily submitted to the jurisdiction of his Tribe and is prepared to remain in custody of Tribal personnel pending Alternative Sentencing, which will include punishment, rehabilitation and restoration of balance as prescribed by Traditional Tribal Law. Under Thlingit Law Anthony Charles at the age of nineteen is considered a minor. 5. It is not the express and voluntary agreement of the defendant to subject himself to the authority of the Tribal Court that confers the Tribal Court authority over the defendant. It is his birth and continuing membership in the Tribe, which are the grounds for jurisdiction. As a member of the duly constituted Kuiu Thlingit Nation he is subject to the jurisdiction of the Tribe wherever he may reside. The jurisdiction over the defendant by the Kuiu Kwaan Tribal Court is grounded on lineage, Thlingit Law and Custom, which have been exercised since time immemorial. 6. The defendant in this case is a young member of a Thlingit Nation. It is in the furtherance of justice and advancement of equity that the punishment and cleansing of this youth be dealt with in an appropriate and culturally relevant manner. Disastrous results follow imprisonment of Native Youth including forcible rape by other inmates, increased levels of anger and hostility, loss of identity and self-concept, feelings of helplessness and alienation, cultural drift, depression and eventual suicide. Certain youth of Native Alaskan Nations have had a suicide rate twenty-six times the national average. 7. Luana Ross Inventing the Savage writes, "Native Americans disappear into Euro-American institutions of confinement at alarming rates." In her book, she demonstrates how race/ethnicity contribute to the criminalizing of various behaviors and subsequent incarceration rates. Experiences of white persons in the same prisons underline the significant role of race in determining experiences within the criminal justice system. 8. The Kuiu Kwaan Constitution at Section 4, Article 7 states: "All citizens of the Kuiu Thlingit Nation shall be free from torture, cruel, inhuman or degrading treatment or punishment. Any infliction of punishment for crimes worthy of the same will be administered by his/her Traditional Tribal Nation under the terms of the Traditional Tribal Law." 9. Due Process for all parties is guaranteed under Traditional Tribal Law and pursuant to the Kuiu Kwaan Constitution. 10. The interests of the Tribe, the interests of the state of Alaska, the interests of public health and safety and the rights of the defendant are equally important, and through a consideration of which that justice will be served at no cost to the state. 11. The Kuiu Kwaan Tribal Court respectfully requests the Honorable Superior Court at Ketchikan Alaska to release Anthony P. Charles to the jurisdiction of the Traditional Tribal Court with the intent to further explore the issues involved in this case following procedures and protocols inherent in Traditional Tribal Law. The intent is not to sidestep state interests in this case, but rather employ procedures available under Traditional Tribal Law to deal with the root causes of the incident that precipitated the involvement of agents and assigns from the state of Alaska non-Native community in a meaningful and culturally relevant manner. 12. A fact that is case specific in this instance is that it involves two Kuiu Kwaan Tribal members who are brothers and both members of the Eagle Moiety, Kaagwaantaan, Gutch Hit (Wolf House). They are also both direct descendants of DahkGhaGutch, a previous Head Man during the early and middle part of the 20th Century of the Kuiu Kwaan TIMELINESS 13. Under Traditional Tribal Law there is no statute of limitations. The Kuiu Kwaan have the right to intervene in a case at any time during the proceedings. 14. The Indian Child Welfare Act 25 U.S.C. 1911 et seq. (ICWA) is a minimum standard according to drafters of the legislation. The intent is primarily to give a mechanism through which state agents and agencies can do the "right thing" and protect the interests of tribes in their children and handle their own children in a tribal way. Under ICWA tribes are recognized as having the right to intervene at any stage in the process to prevent manifest injustice and take care of their most precious resource, their children in a culturally relevant tribal way. Courts have the ability to go beyond ICWA in favor of tribes and have often done so in the interest of justice. LINE OF REASONING 15. The United States Constitution, Article I, Section 8, Powers of Congress Commerce Clause specifically places the Indigenous Naive American Nations and their Peoples in the category of foreign nations. A Government-to-Government Relationship exists between the Indigenous Nations and the United States Government. The Constitution, the supreme law of the land, protects the status and Sovereignty of Natives. House and Senate Joint Resolution 76 reaffirmed this. 16. The Kuiu Tribal Court respectfully points out to the Honorable Court that no authorities have cited any precedence, authority, statute or case, or other legal grounds, which would preclude release to the Kuiu Tribal Court. Tribes, which uphold and practice Tribal Law, Custom and Tradition often have laws that are different than laws and customs of the United States of America. 17. We cite Sperry Oil and Gas vs. Chisholm (264 U.S. 488), 68 L.Ed. 03, 44 S.Ct 372, it was found "...nor can the State courts assume jurisdiction in a controversy involving Indians." 18. Ada E. Deer, Assistant Secretary, Indian Affairs, U.S. Department of the Interior stated in a June 23, 1994 memorandum: "Tribes, as sovereigns, are not subject to State jurisdiction, are not subordinate to State Governments, and should not be dealt with through Federal/State processes and arrangements designed to serve the interests of the general public..." 19. Policies of many states of the Union recognize that it is in the interest of the States and their citizens that Indian culture and the integrity of Tribes can best be preserved and maintained by the Tribes themselves. This is of genuine concern and is reflected by the cooperation with Indian Tribes evinced in the Indian Tribal Justice Act, 25 USC, which states in part: SEC.2. FINDINGS: "The Congress Finds and Declares that-- (1) there is a government-to-government relationship between the United States and each Indian tribe; (2) the United States has a trust responsibility to each tribal government that includes the protection of the sovereignty of each tribal government; (3) Congress, through statutes, treaties, and the exercise of administrative authorities, has recognized the self-determination, self- reliance, and inherent sovereignty of Indian tribes; (4) Indian tribes possess the inherent authority to establish their own form of government, including tribal justice systems; (5) tribal justice systems are an essential part of tribal governments and serve as important forums for ensuring public health and safety and the political integrity of tribal governments; (6) Congress and the Federal Courts have repeatedly recognized tribal justice systems as the appropriate forums for the adjudication of disputes affecting personal and property rights; (7) traditional tribal justice practices are essential to the maintenance of the culture and identity of Indian tribes and to the goals of this act;" 20. Tribes, which uphold and practice Tribal Law, Custom and Tradition often have laws that are different than laws and customs of the United States of America. The Kuiu Kwaan of Alaska successfully argued Personal Jurisdiction in a criminal case in which two Thlingit youth harmed a white man in Washington state, State of Washington vs. Guthrie, 1994. The Kuiu Tribal Court successfully argued that Petitioners were subject to the jurisdiction of the Tribe under Thlingit Law wherever they may reside. The youth were remanded to custody of the Kuiu Kwaan and placed in banishment for a period of time, with excellent results. One youth resides on a reservation in Washington state, is gainfully employed and pursuing further education. The other youth resides in Juneau working two jobs, one of which is youth counseling. The victim in this case initially received $5,000 restitution and continues to receive certain payments. The case remains open in Tribal Way until all obligations are met. 21. Many states of the United States have specific provisions which allow them to recognize Foreign Law, "The laws of a foreign country, or of a sister state. In conflicts of law, the legal principles of jurisprudence which are part of the law of a sister state or nation. Many states have foreign law provisions in their legal codes that defer to foreign law to prevent 'manifest injustice.' Black's Law. 22. When there is a Conflict of Law court can decides which law or system should govern in a particular case. We quote Blacks Law: "Inconsistency or difference between the laws of different states or countries, arising in the case of persons who have acquired rights (such as Indians), incurred obligations, injuries or damages or made contracts within the territory of two or more jurisdictions. Hence, that branch of jurisprudence arising from the diversity of the laws of different nations, states or jurisdictions, in their application to rights and remedies, which reconciles the inconsistency, or decides which law or system is to govern in the particular case, or settles the degree of force to be accorded to the law of another jurisdiction." 23. Recognizing the benefits of Indian Tribes handling criminal offenses through their tribal court systems, Attorney General Janet Reno issued a Press Release December 2, 1995: "AG Janet Reno calls Tribal Courts 'Vital' at Historic Tribal Court Symposium with Northeastern Tribal Nations. Developing procedures to recognize tribal court orders such as child support and protective orders against violence on Indian women was one of the goals of the Tribal Court Symposium. Tribal self-government - and its backbone, the tribal court system - has gained national recognition in the last 30 years. Now, in addition to the core tribal court caseload involving criminal offenses by Indians, tribal courts increasingly are being called upon to decide domestic, commercial and other civil cases between Indians and non- Indians in Indian country. Building upon President Clinton's April 29, 1994, memorandum concerning 'Government-to-Government relations with Native American Tribal Governments,' the Attorney General reaffirmed the Justice Department's Indian policy to support and strengthen tribal self- government." (Emphasis added) 24. The Native Village of Venetie I.R.A. Council vs. Alaska case directly addresses the ability of tribes to exercise dominion over their members and the need to interpret statutes passed for the benefit of Indigenous Peoples to be interpreted in their favor: "8. Indians 6(2). In interpreting Indian Child Welfare Act, Congress can be presumed to know that statutes passed for benefit of Indian tribes will be liberally construed in favor of tribes. Indian Child Welfare Act of 1978, S. 2-403, 25 U.S.C.A. S 1901-1963. 13. Indians 32(1). Indian tribe need not wait for affirmative grant of authority from Congress in order to exercise dominion over its members. 14. Indians 2. Indian groups to be recognized as sovereign should be those entities, which historically acted as bodies politic, particularly before their subjugation by nonnatives. Section C. Alaska errs, however, in seeking to impose upon Indian law doctrines from other fields of law. Because of the unique legal status of Indians in American jurisprudence, legal doctrines often must be viewed from a different perspective from that which would obtain in other areas of law. See, e.g., White Mountain Apache Tribe v. Bracker, 448 U.S. 136, 143 100 S.Ct 2578, 2583, 65 L.Ed.2d 665 (1980) Statutes are to be construed liberally in favor of the Indians; ambiguous provisions are to be interpreted to the Indians' benefit. Blackfeet Tribe, 471 U.S. at 766, 105 S.Ct. at 2403." (Emphasis added.) INTERNATIONAL COVENANTS AND ACCORDS 25. Special measures and special rights of tribes as indigenous peoples, minorities and ethnic minorities are embodied in and mandated by international law, United Nations covenants, agreements and accords. The right to remedy under international law includes reparation for current and past damages. In international law, the right to remedy is well established. Special measures and special rights of tribes as indigenous peoples, minorities and ethnic minorities are embodied in and mandated by international law, United Nations covenants, agreements and accords. The right to remedy under international law includes reparation for current and past damages. In international law, the right to remedy is well established. 26. Dr. Y.N. Kly, Director of the International Human Rights Association of American Minorities (IHRAAM) Specialist in International Human Rights Law, states, "failure to provide priority rights or what is called Special Measures in International Law to the Indian Nations, leading to their extinction would be a grave violation of International Criminal Law, particularly as it relates to the Genocide Convention, to which the US is also a party. On all occasions the majority decision called for non- discrimination to include the requirement of special measures, special rights and self-determination in situations where they were warranted." (Emphasis added.) 27. The United Nations International Covenant on Economic, Social and Cultural Rights and the International Covenant on Civil and Political Rights (to which the United States is signatory) are legally binding human rights agreements. Both were adopted in 1966 and entered into force 10 years later, making many of the provisions of the Universal Declaration of Human Rights effectively binding. Conventions include the Convention on the Prevention and Punishment of the Crime of Genocide (entered into force in 1951) and is codified under United States Public Law 100-606; the Declaration on the Protection of all Persons from Being Subjected to Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment, the Code of Conduct for Law Enforcement Officials, the Principles of Medical Ethics Relevant to the Role of Health Personnel, particularly Physicians, in the Protection of Prisoners and Detainees against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment, the United Nations Standard Minimum Rules for the Administration of Juvenile Justice (The Beijing Rules); and the Convention on the Rights of the Child (entered into force in 1990) to name a few. (Emphasis added.) ALTERNATIVE SENTENCING PLAN 28. The Honorable Court has the power to provide not only an appropriate, but also the most appropriate method of resolution. Punishment under the laws of the State of Alaska will possibly incarcerate the defendant for a period of time, at the expense of the citizens of the State of Alaska, but it will not serve to renew, redeem or rehabilitate the defendant. 29. A jurisdictional directive in favor of Alternative Sentencing for the defendant has the potential to expand the way punishment and rehabilitation is approached. The Tribal Court has thousands of years of training and experience to draw upon which the Tribe is willing to share with the community. Starting with the defendant in this case, we can continue to open the doors of understanding. 30. When cases are alternatively placed with the Tribal Court, the interest of the states are protected, the interest of the Kuiu Tribe is protected, the interest of society is protected, the punishment of the defendant and the social renewal happens in a culturally relevant manner, rehabilitating defendants at no cost to the states. 31. The Kuiu Thlingit Nation Traditional Tribal Court shall work in the furtherance of justice and is prepared to assume custody of the defendant for a specified period of time to be determined by the Superior Court of the State of Alaska and the Traditional Tribal Court. 32. The release of Anthony Charles to the Kuiu Tribe as an Alternative Sentence would in essence be a compact or other constructive agreement, in which the Kuiu Tribe would work with the superior court and respect the process, which has already proceeded. An agreement such as this, as demonstrated above, is consistent with the policies of many of the States of the United States of America with regard to members of Indian Tribes. 33. Whenever Alternative Sentencing is chosen the goal is a social healing process so that defendants may become responsible members of the Tribe. It has been ever thus. Three events follow under supervision by appropriate designated individuals under the direction and guidance of the Tribal Court: a. Appropriate Punishment/Restoration of Balance b. Rehabilitation c. Renewal of Defendants 34. The Kuiu Tribal Court suggests the following Alternative Sentencing plan: a. Defendant to be placed in the custody of the Kuiu Tribal Court; b. certain named supervisory custodians to be duly appointed; c. custody, punishment and rehabilitation to proceed for a specified period of time; d. Defendant to be placed in a non-urban setting on private land; defendant to be engaged in constructive, Tribal Court ordered activities, assignments and projects; e. Defendant to participate fully and comply fully with all programs deemed appropriate by the Tribal Court; f. quarterly reports to be filed with the Superior Court by an individual designated by the Tribal Court (more frequently if the Honorable Judge requests). 35. On behalf of the Kuiu Thlingit Nation, the Tribal Court of the Kuiu Kwaan respectfully moves that the Superior Court of Alaska at Ketchikan impose an Alternative Sentence by remanding Anthony P. Charles to the custody of the Kuiu Tribal Court. 36. The Kuiu Kwaan Traditional Tribal Court proposes that closure to this case be accomplished by a joint session of the Kuiu Kwaan Tribal Court and the Superior Court of Alaska First Judicial District of Ketchikan after the Tribal Court determines that the progress of the Defendant warrants the same. DATED THIS 27th day of February, 2003 Respectfully Submitted, ____________________________________________ 1. The Constitution of The Kuiu Thlingit Nation of Alaska, Section 4, Article 10, Every citizen of the Kuiu Thlingit Nation shall possess the right to invoke the judgment of the Traditional Tribal Court. The Constitution of The Kuiu Thlingit Nation of Alaska, Section 2 Article 6, "Under Traditional Tribal Law, the Kuiu Thlingit Nation asserts Personal Jurisdiction wherever its members may reside, Territorial Jurisdiction over traditional lands, waters and resources and Subject Matter Jurisdiction over issues that involve Tribal Members, and Collective Jurisdiction over property and issues of importance to the Kuiu Nation. It is an individual's birth and continuing membership in, or adoption into the Kuiu Thlingit Nation that confirms Personal Jurisdiction in the Tribe over matters that are of concern. Jurisdiction in all matters is exercised pursuant to lineage, kinship, adoption and Traditional Tribal Law and Custom." Annual Report to the Legislature 1987, prepared by the Office of Alcoholism and Drug Abuse, Department of Health and Social Services, State of Alaska, AK/DHSS SOADA 88-1, p. 4. 2. Ross, Luana, Inventing the Savage, The Social Construction of Native American Criminality, 1998, University of Texas Press. University of California at Davis Professor Emeritus David Risling, Hoopa Elder and Pam Pablo, Pablo, Montana. 3. To regulate commerce with foreign nations, and among the several States, and with the Indian tribes." A United Nations non-governmental organization with Consultative (Roster) Status. Motion to Intervene and 9 of 9 Assume Jurisdiction For Alternative Sentencing --------- "RE: Grand Chief Norton on Kahnawa:ke Membership Law" --------- Date: Thu 27 Feb 2003 08:10:18 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="MEMBERSHIP LAW" New membership law unveiled By: Ross Montour The Eastern Door February 21, 2003 The Mohawk Council of Kahnawa:ke has unveiled the long-awaited final draft of the proposed Kahnawa:ke Membership Law. Copies of the proposed law are being distributed to the community today at the Services Complex and at next Tuesday's Community Meeting. "Kahnawa:ke has taken the necessary steps to undo the cultural damage done when Canada imposed the Indian Act. The Kahnawa:ke Membership Law respects the community's will to define its own membership," Norton stated at a press conference yesterday. The new law will remove the controversial blood quantum of the existing Kahnawa:ke Mohawk Law concerning Membership enacted in 1984. According to Norton, that law could best be described as "an interim measure designed to preserve our identity." "The new law is the next step, one that has been arrived at through the largest, most comprehensive consultation process that Kahnawa:ke has ever undertaken. We must always remember that the Indian Act was created with the express intent to assimilate Canada's Native population. The Kahnawa:ke Membership Law was created to firmly assert our desire to preserve and enhance the unique identity given to us by the Creator. It better reflects the true nature of the Kanien'keha:ka people and is more inclusive than the Indian Act," Norton said of the nearly six-year process of developing the new law. Norton credited the community members and, in particular the elders, who stepped forward to contribute to the development of the law. "It's more than a law - it's about who we are," he emphasized. "We must remember the work of the consultation team for its efforts - the task force, the elders, some of whom have since passed away. We take off our hats to them and share in the joy of their accomplishment," Norton said. MCK Chief Tiorahkwathe Gilbert said he was fortunate to have been able to work with the elders on the creation of the new law. The draft, which has already been before the Justice Committee for recommendation, will now enter a 30-day period designated for community input. MCK Chief Mike Delisle Jr. said the Justice Committee took the position it was there to rewrite the law. Instead, Delisle explained, there were some 19 technical points highlighted for council's consideration. Norton said the new law will be implemented as soon as possible. For his part, Delisle said there was a target date of the first week of April for enactment. Full implementation will take considerably longer because of the need to set up the Elders' Council which will play a primary role in the determination of membership eligibility. The law is comprehensive and far-reaching and most certainly demands the close attention of everyone in Kahnawake. Norton said the law is a major cornerstone required by the community in its quest for autonomy from the Indian Act and stated the next major thrust by the MCK will be to wrest control of lands from the hands of Indian and Northern Affairs. Once enacted, those presently named on the Mohawk Registry will automatically be moved to the Kahnawa:ke Kanien'kehaka Registry, except where a person has no Indigenous lineage. Provision has been made for those people to be able to continue residing in Kahnawa:ke, provided they meet criteria to be determined. The new law makes clear that, while lineage (three great-grandparents) will continue to be a major factor in the conferring of membership, it will not be the only one. Such things as residency and commitment to the learning of Kanien'ke:ha will also play key roles. There is even a clause referring to possible banishment because of criminal convictions. With regard to those people currently on the waiting list for membership, Delisle pointed out that it would be the responsibility of the Elders' Council, once it has been formed, to decide whether to accept those applicants under the current process or whether to have them submit under the new application process. "I would imagine that, for those people who have been waiting a long time, the elders would move in the most efficient manner possible," Delisle commented. MCK Chief Arlene Jacobs said she is very happy with the new law and added that she had every confidence the community will respond positively to the draft. Copyright c. 1997-2000 The Eastern Door. --------- "RE: Critique: Membership Law vs Kanienkehaka Law" --------- Date: Thu, 27 Feb 2003 11:58:10 -0500 From: "Frosty" Subj: Fwd: Critique Mailing List: Frostys AmerIndian ----- Original Message ----- From: Kahonwes Kwe Kwe, hello Here this is a piece I recently wrote which was sent to Kahnawake's Youth Magazine Revolution. Be my guest and pass it around, I have more where this came from... Membership Law vs Kanienkehaka Law For all the people who still hold allegiance to the Haudenosaunee Six Nations Iroquois Confederacy I have a few comments to make about your existence. In the Feb 21st issue of the Eastern Door Mayor Joe Norton states the new Membership Law is "an interim measure designed to preserve our identity" but I must ask how. How does this "New Membership Law" preserve Kanienkehaka Identity when clearly the Mohawk Nation and Haudenosaunee have clearly always followed different methods such as a clan system. How does a law that creates a new extension of assimilation, preserve the womens place in Haudenosaunee Society. You mean to tell me after 6 years of consultation both the consultation team, Joe Norton and the so called elders haven't figured out we as Kanienkehaka people already have an identity. Where in the constitution of the Six Nations Iroquois Confederacy does it say that I need 3 grandparents. Where in your Constitution does it state you need to speak Kanienkehaka. Where in your constitution does it state the Mohawk Council of Kahnawake and/or any Elders have any Rights to any Membership code. Can someone explain this to everyone. Clearly you are all in severe violation of Iroquois Law... If this "New Membership Law" was about as Joe states "who we are" I'm sure they would have spent 6 years sitting down with traditional people repairing the Clan System. If it were about "who we are", 6 years would have been spent teaching people about how the Great Law works. If this Membership Law were about "who we were", 6 years would not have been wasted on assimilating us with another band aid law that is only as Joe stated "an interim measure". I'd be willing to bet the new Membership Law is more about how to distribute 60+ Million Dollars of Welfare to the Mohawk's of Kahnawake and clearly does not reflect the true identity of Kanienkehaka People. One other question, how does "three great-grandparents" not have anything to do with blood. Because in order to determine if those "three great-grandparents" are Mohawk are they going to flip a coin. Fact, is that "three great-grandparents" is a form of blood quantum only the percentage system has been removed. The Nazi's used this similar system, its used on horses, cows, dogs, cats, and numerous other animals. I ask anyone where in Iroquois History or Iroquois Law does it state we need at least "three great-grandparents". I'd be willing to bet anyone whom knows anything about both Iroquois History/Culture or Laws will tell you this has absolutely nothing to do with "our identity". Lastly, to the community of Kahnawake and its youth. I don't know for what reasons the MCK wishes not to abide by any Haudenosaunee Laws/Customs/Traditions or its Constitution but clearly it is not abiding by anything Haudenosaunee. Fact remains that we the people who remain faithful to the League have a responsibility to adhere to and defend our constitution. We have a responsibility to our people no matter how assimilated they may be, and this case it appears severe... Kahon:wes - Traditions don't get lost, People throw them away... http://www.kahonwes.com/ Where Everything is Iroquois --------- "RE: Moccasin Makers" --------- Date: Fri, 28 Feb 2003 11:43:17 EST From: Itsshngsprt2@aol.com Subj: Moccasin Makers >To: kolahq@skynet.be --------------------- In a message dated 2/28/03 7:08:46 AM Eastern Standard Time, abenaki@prexar.com writes: Moccasin Makers and War Breakers A call to action by the women of the world. We have the power to stop the war! "Before the men can go to war, the women must make their moccasins." In the tradition of our ancestors, it was customary for the women to make the moccasins worn by the men who were going to war. If the women did not want war, they did not make the moccasins. Our ancestors belonged to the Haudenosaunee Confederacy. Europeans called them Iroquois. We overcame a horrible legacy of war and violence when Deganawida, the Peace Maker, gave us our Great Law of Peace. The United States Senate has acknowledged that our law served as a model for the Constitution of the United States (U.S. S. Con. Res. 76, 2 Dec. 1987). The U.S. Constitution was, in turn, a model for the Charter of the United Nations. Our law is the basis of modern international law. The Americans copied our laws and customs, but they did not understand them. Our ancestors recognized the sovereignty of all men and women by solving community conflicts through discussion in a People's Council. In our tradition, three criteria must be kept in mind through all deliberations: 1) Peace: meaning peace must be kept at all costs. 2) Righteousness: meaning decisions must be morally right taking into consideration the needs of seven generations to come. 3) Power: meaning the power of the people must be maintained including the equal sovereignty of all men and all women. Conflicts between nations were also resolved through diplomacy and consensus. War - or the use of violence- was only a last resort. Even then,the women and children of the opponents were spared. Throughout, our ancestors always respected the other nation's different customs, laws and ways of life, whether they approved of them or not. They would work out agreements on how to live side by side.Therefore we have stood by and not become involved in this current conflict.But we see now that it has gone too far. Innocent lives and mother earths at stake. As women and caretakers of this earth, we have decided to speak up. According to the law of our ancestors, the soil of North America is vested in the women. Serious decisions about warfare had to involve the other half of the people - the women -