_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' ____ _ , ___ _ , ___ / ' ) / / ) ' ) / / ' VOLUME 14, ISSUE 045 / /-< / /--/ /-- __/_ / ) (___/ / ( (___, WOTANGING IKCHE - Lakota - Common News Wotanging Ikche and Native American News Copyright c. 1996-2006 nanews.org Aboriginal/AmerIndian Perspective about the First Nations of Turtle Island November 11, 2006 Assiniboine Cuhotgawi/Frost Moon Eastern Cherokee Nvda ganohalidoha/Hunting Moon Potawatomi Pne'kesis/Moon of the Turkey and Feast Cree Kaskatinopizun/Moon when rivers begin to freeze +-------------------------------------------------------+ | Much more happens in Indian Country than is reported | | in this weekly newsletter. For daily updates & events | | go to http://www.owlstar.com/dailyheadlines.htm | +-------------------------------------------------------+ Otapi'sin Atsinikiisinaakssin -- Blackfeet -- News for All the People Ni-mah-mi-kwa-zoo-min -- Ojibwe -- We Are Talking About Ourselves Aunchemokauhettittea -- Naragansett -- Let Us Share News Kanoheda Aniyvwiya -- Cherokee -- Journal of the People O Es'te Opunvk'vmucvse -- Creek -- People's New News O o O Acimowin -- Plains Cree -- Story or Account O o O Tlaixmatiliztli -- Nahuatl -- News O o o o o O Agnutmaqan -- Listuguj Mi'kmaq -- News O o O Sho-da-ku-ye -- Teehahnahmah -- Talking Birchbark O o O Un Chota -- Susquehannic Seneca -- The People Speak O Ha-Sah-Sliltha -- Ditidaht Nation -- News of the People 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 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 s ch mA mL tL squee Lux -- Okanogan -- News from the People Native American News -- Language of the Occupation Forces ++>If you speak a Native American language not listed above, please send us your words for "News of the People." We'd rather take up this whole page saving these few words of our hundreds of nations than present a nice clean banner in the language of the occupation forces who came here determined to replace our words with their own. email gars@nanews.org with the equivalent of "News of the People" in your tribal language along with the english translation <================<<<< >>>>================> 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; Frostys AmerIndian, Chiapas95-En and AI Injustice Mailing Lists; UUCP Mail 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 Quote: + -- -- -- -- -- -- -- -- -- -- -- + =================== "Abuse is not part of our traditional cultural values; it's learned behavior." "In native cultures, we honor and value our women." __ Shawn Partridge, Muscogee (Creek) Nation Domestic Violence Program Caseworker +- -- -- -- -- -- -- -- -- -- -- -+ | 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! Reminder: November 11 is Veterans' Day. In November of 1919, President Woodrow Wilson issued his Armistice Day proclamation. The last paragraph set the tone for future observances: "To us in America, the reflections of Armistice Day will be filled with solemn pride in the heroism of those who died in the country's service and with gratitude for the victory, both because of the thing from which it has freed us and because of the opportunity it has given America to show her sympathy with peace and justice in the councils of the nation." In Emporia, Kansas, on November 11, 1953, instead of an Armistice Day program, there was a Veterans' Day observance. Ed Rees, of Emporia, was so impressed that he introduced a bill into the House to change the name to Veterans' Day. After this passed, Mr. Rees wrote to all state governors and asked for their approval and cooperation in observing the changed holiday. The name was changed to Veterans' Day by Act of Congress on May 24, 1954. www.patriotism.org/veterans_day If you know of a veteran, please make a point of thanking him or her for the sacrifice made to protect your freedoms. My half-side, the lovely Janet, has some insight to offer regarding domestic violence in Indian Country. --- In the past several weeks, we've seen a series of news articles showing that domestic abuse is a more prevalent problem in the Native community than in others. It's a horrible irony, since before contact most Indian women had freedoms, responsibilities, privileges, and positions of influence in the home and community that absolutely scandalized European settlers and religious people. Indian women then would not have tolerated abuse of themselves or their children, because in Indian society, women held the authority to control their homes and destinies and could count on their families and community to back them if the unthinkable (and it WAS unthinkable) did occur. What changed in only a few generations? European religious and government authorities disrupted women's authority and self-control, provided first alcohol and then drugs to weaken self-restraint and cripple judgement, imposed a "rule of the strongest" mentality, and systematically dehumanized and impoverished Indians. Further, the European religion often literally beaten into Indian children taught that women deserved whatever suffering befell them, thus robbing our women of their community and family support. That was a devil's mix that ultimately and inevitably led to the strongest within the community inflicting their rage on those few weaker than themselves, and only rarely being held accountable for it. Counseling, "education" (but only in Euro-culture ethics) and therapy have been the usual responses, but they haven't and they won't fix the problem of abuse in the Native community. Strengthening opportunities for Indian men and women to meet the needs of their families, have reasons for pride, and an appreciation of their own and others' honor - and especially restoring traditional respect and authority to women, are the only lasting solution. All are options that our government and its agencies have resisted and opposed since the first ship from Europe touched our shores. +/// Janet Smith owlstar@bellsouth.net /*/+ P. O. Box 672168 OwlStar Trading Post + / * Marietta, GA 30008, U.S.A. http://www.owlstar.com * + jewelry, music, flags, herbs --- =========================================== - Warrior Moccasins Project seeks out your help Date: Sunday, September 24, 2006 02:10 pm From: Sherry Subj: Warrior Moccasins Project seeks out your help! Mailing List: Frostys AmerIndian Warrior Moccasin Project seeks out experienced beaders, moccasin makers and names for a pair of moccasins for their service in the military. Those interested in donationg Deer Hides, please email me so i can give you the name and address of where to ship it to. Deer hides CAN be donated to this project. To do so, you must first salt the hides with medium grade salt which can be purchased at any farm supply store. After salting the hide(s) ship them to the address i will give you following the laws as specified BY YOUR STATE. A copy of the possession tag which was issued by the game warden must be included for each hide being shipped. Any monetary donation to this project is also greatly appreciated. Each cost of the pair of moccasins is $32.00 (includes shipping/handling charge). Those serving in harms way and those who have returned state side are encouraged to get in touch with my via email. If you know of a native military troop member who you want to honor, please get a hold of me through my email. Thank you :) =========================================== Again, this winter this editorial section will feature groups or individuals who are helping those in need, primarily on reservations and especially those who aid children and elders. Urban help will not be excluded. I have lived in the Cedar-Riverside area of Minneapolis and been a guest in Lakota Housing in Rapid City and in Shiprock. The need to eat and be warm does not end because a person has left the rez. PLEASE forward contact information for all you know who help those less able to do so make it through the harsh winter months. ----- UPDATED REQUEST!!! Date: Sunday, November 05, 2006 10:58 am From: Brigitte Thimiakis Subj: Update: HYS 2006 Toys & Clothing Request [Please forward to anyone who can help!] UPDATE: Winter & Christmas 2006 "Honor Your Spirit, Protect The Children" Toys & Clothing Request Winter has started and the weather is already very cold in Montana. Please think of the children there who need warm clothes in Lame Deer, on the Northern Cheyenne Reservation. We would like to thank each and everyone who has already sent boxes! Thank you so much for making a difference in their lives, and also helping the parents or relatives who do their best to take care of them. We are happy to say that there is no more need for shoes, as a lot of shoes have been received :) But there is still a need for new and good quality warm clothes, for babies and children of all ages up to about 12 years old, as well as Christmas toys. During Montana winters, the temperature can drop to 30 or 40 degrees below zero so warm winter clothing and blankets can be lifesaving. These items will be distributed right away. The toys will be distributed during the Christmas give away. The boxes can be sent to them directly on the reservation, where all items are distributed by trusted Northern Cheyenne contacts who make sure that the children with the greatest needs are taken care of first. Here is a list of things that can be sent in support of these children: - WARM CLOTHES for children of all ages from babies to pre- teens (for example knitted clothes, pants, jeans, coats, warm T-shirts, socks, gloves, hats, scarves) - warm blankets - TOYS for Christmas Other items that would also be appreciated: grooming supplies (toothpaste, tooth brushes, soaps and shampoos, combs, hair brushes, hair barrettes, rubber bands, etc), pampers diapers or pull-ups. Please make sure that the items sent are safe, new or as good as new, and sensitive to the culture of the children and their People. When sending a box, it would be appreciated if you could send us a short email with your name or location, type of items sent, approximate weight and shipping date, so that we can help our contacts by keeping a list of what is sent to them. Our aim and priority is to always make sure that everything reaches the reservation, for the children of families unable to make ends meet due to the high unemployment rate, the difficult conditions and the extreme poverty on the reservation. These children need all the help and encouragement they can get, so if you can help, please contact us for more information. Contact Info: Dodie Finstead, USA dodie_finstead@yahoo.com Dominique Larrede, France d.larrede@wanadoo.fr Brigitte Thimiakis, Europe thimiakischool@the.forthnet.gr Thank you for reading our request. Respectfully, "Honor Your Spirit, Protect The Children" "Your help makes a huge difference for those who have never received help. Your donations provide hope and encouragement to those who have never known these qualities. Your concern and solidarity can improve the lives of many children, elders, families, on the Northern Cheyenne Reservation. There is still a lot to do but all together you can help us make these dreams come true. Thank you for being a part of this project and supporting it." Respectfully, Manuel Redwoman, Northern Cheyenne/Lakota/Arapaho To learn more about the HYS projects, please visit: http://www.geocities.com/honoryourspirit/home Our heartfelt thanks to everyone for your support ! <>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o ==[This message may be forwarded under the condition that it is not altered in any way] == ---- http://www.devilslakejournal.com/articles/2006/10/20/news/news01.txt "Stuff a Truck" help for the holidays begins By Crystal Martodam Journal Staff Writer October 20, 2006 Load 'em up and move up, it's that time of year again for the "Stuff A Truck" food drive to fill the local food pantry at the Dakota Prairie Community Action Agency in Devils Lake. Dakota Prairie disperses food according to need and not income. For example the loss of a house in a fire or some other tragic accident that leaves a family or individuals in need of emergency food supplies. This year the food drive will begin on Oct. 23 and run until Nov. 12. This will be the fourth annual "Stuff A Truck" event. Dave Burstad, assistant manager at Leevers County Market said that there will be very large bins set up at the front of the store with the "Stuff A Truck" logo on them. Any non-perishable food items can be placed in these bins for donation. Cash donations are welcome also. There will be paper trucks that can be purchased, your name can be placed on the truck or it can be left blank. The trucks will then be hung on the walls in the store. Brustad also commented that items will be tagged in the store. "Many times people are unsure of what the pantry is lacking," he said. "This will help make it easier for those who wish to contribute." There will also be pre-bagged groceries than can be purchased for $10 and then placed in the bins. These bags are non-perishable food items that have been pre-bagged by Dakota Prairie with needed items. For every bag bought Leevers will also be donating between $1.75 and $2 per bag. "The bag has a value of $12 rather than $10," Brustad said. Last year there was approximately $1,500 worth of groceries collected. "We try to make it bigger and better every year, so we are hoping for more this year," Brustad said. This is the seventh year that the Stuff a Truck Program has been running. It began at that time in the Country Markets in Minnesota donating to the local food pantries. "This is not designed as an advertising entity, it is designed to help the community," Brustad said. People can also make direct cash donations to the Dakota Prairie Agency. "It is such a fun program we look foreword to every year." Brustad said. The local food pantry run through the Dakota Prairie Community Action Agency is an emergency pantry. It is there to help people in need. There are other services available at the DPCAA that can provide aid to an individuals situation such as providing money management services and services that can help an individual receive services from government programs that may be available to them because of income. For more information contact them at (701) 662-6500. Street Address: Dakota Prairie Community Action Agency 1219 College Drive Devils Lake, ND 58301 USA Mailing Address: Dakota Prairie Community Action Agency P. O. Box 698 Devils Lake, Nd 58301 Contact Name Phone 701-662-6500 FAX 701-662-6511 Copyright c. 2006 Devils Lake Journal, a GateHouse Media paper. ---- Date: Fri, 20 Oct 2006 11:24:06 -0600 From: "NDN@NDNnews.com" Subj: Children's Village needs your HELP! Please forward to your groups and lists! Thank you, Tamra Children's Village a foster care home located on the Pine Ridge Reservation in South Dakota is in need of disposable diapers. They currently have four little ones in diapers, ages 11/2, 2, 3, and 4. Also, toiletries are needed. If you can, and would like to help, you can mail diapers directly to: Children's Village c/o Louis and Melvina Winters 100 Main Street P. O. Box 1034 Pine Ridge, SD 57770 For the past few years, we have decided that in lieu of a giveaway at our pow wow, we would put the money toward purchasing propane for Children's Village. We also hold a blanket dance to help in this need. If anyone is interested in helping too, you can send a check to Midwest SOARRING and mark it as propane fund to designate your donation. Both Midwest SOARRING Foundation and Children's Village are nonprofit, 501c3 and donations are tax deductible. If you have any further questions, please contact Janet at 773-585-1744. Thanks so much for any help you can give. Janet Sevilla www.midwestsoarring.org Tamra www.NDNnews.com www.protectsacredsites.org "Providing news and information about Native American Issues & Causes" "Helping to make a difference for our people in Indian Country, one day at a time. What will you do today to help make a difference?" "Life is a learning place. Existence is forever. Challenges are only challenges because life has given you an opportunity to grow in an area of your fear or weakness." Leonard Peltier, Sept. 2006 ---- Date: Friday, October 27, 2006 03:27 pm From: Del \Abe\ Jones Subj: A couple notes for/about our Military and Vets please pass along to people who may be interested -----Original Message----- From: jesuandirenel@frontiernet.net To: almclwest@aol.com Sent: Thu, 26 Oct 2006 9:47 AM We are getting ready to pack Thanksgiving and Christmas "We care packages" for the troops and we need addresses. Would you please help us get the word out to other detachments that we need addresses. Maybe we can share list and exchange whatever names are available. All we want is names of troops all services and we are looking for names of women serving and the aux. makes up special packages for the women serving based on feedback from women serving in theatre... Marine J. Marrero jesuandirenel@frontiernet.net FOR IMMEDIATE RELEASE American Legion offers way to thank veterans, troops on Veterans Day INDIANAPOLIS (Oct. 11, 2006) - With thousands of troops deployed overseas, The American Legion has launched a free, easy way to thank them for their service on the eve of Veterans Day, Nov. 11. The electronic greeting cards are also ideal to thank all veterans, of all generations, who have served in the U.S. armed forces. "In today's computer age, what better way to say 'thank you' to a veteran or a servicemember either here at home or serving thousands of miles away than a musical greeting card with your personalized message that will reach them almost instantaneously," said Paul A. Morin, national commander of The American Legion. Anyone who has an e-mail address can receive the special cards. Creating the card is quick and easy at The American Legion's website, www. legion.org (click on Veterans Day E-greeting cards). "As our troops continue to serve in harms way, as countless thousands before them did in other wars, a message of support and thanks means more to a veteran than you realize," Morin said. "Please take a few moments to use this free service and brighten the day of one or more of America's veterans." The American Legion site offers e-mail cards representing each military service along with the service song that plays when the card is opened. Each card provides plenty of space to compose a personal message. Cards may be sent now through Nov. 12, 2006. Greeting cards may be sent direct to active duty service men and women if their military e-mail addresses are known. The 2.7 million-member American Legion is the nation's largest wartime veterans organization....# ---- Dohiyi Ani Oginalii , , Gary Smith (*,*) wotanging@bellsouth.net P. O. Box 672168 (`-') gars@nanews.org Marietta, GA 30006, U.S.A. ===w=w=== http://www.nanews.org ----------- News of the people featured in this issue ----------- Editorial Section: - JODI RAVE: One woman's death . Veterans Day reveals story of many . Domestic Violence - JODI RAVE: Colleges: . Warrior Mocassins Recognize warning signs . Winter Help - GIAGO: Seeking freedom of Press - Tribes address domestic violence in Indian Country - Men work to lessen - YELLOW BIRD: violent behaviors The Metis: Confident, self-reliant - Legacy of mistrust - EDITORIAL: Time to trust Natives ... And reason to hope to manage Lands - Native Americans set up camp - Nuns help Chiapas Indians on Greene County site grow Coffee - Immediate Attention: - Zapatistas to blockade TUSCARORA NEED HELP highways in Chiapas - Tribal Trust Claims - The Native Fiscal Imbalance face challenge from Bush - Fish, land and cash - Interior delays latest big parts of Treaty trust reform regulations - B.C. First Nations demand - Soldiers in Top Secret Program conclusion to Talks deserve Recognition - Canada slammed over Human Rights - Comanche Little Ponies - Chief tells Federal Gov't - Who stands behind our Soldiers? to fulfill obligations - Border Fence to divide - Innovative approach 3 Native American Nations to relationship building - Farmington hopes - MP to present to help bridge racial divide Matrimonial Property Bill - One Nation met with - Native Prisoner McCain, Kyl and Frist Staff -- America's Prison/ - Governor supports Landless Tribe Jail Generation - Vt Abenaki heritage endures - Rustywire: Headed Home despite challenges - Verse: Hawaiian Book of Days - South Carolina Tribes - Del "Abe" Jones Poem: seek more than words Falling Tear - Successful Lakota Business Owner - Upcoming Events gives back to Youth --------- "RE: Tribes address domestic violence" --------- Date: Mon, 30 Oct 2006 08:34:39 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="DOMESTIC VIOLENCE" http://www.pechanga.net/ http://www.tulsaworld.com/NewsStory.asp?ID=061030_Ne_A1_Tribe11653 Tribes address domestic violence By S.E. RUCKMAN World Staff Writer October 30, 2006 American Indian women rank in the top demo-graphic of per capita domestic violence deaths. TAHLEQUAH - On the last day of her life, Grace Mouse of Tahlequah spent Sept. 23 at an American Indian casino with a boyfriend. She then went home to her Cherokee Nation housing community. Before noon the next day, the 43-year-old Mouse had become a statistic. Her estranged husband came to the residence, and a fight between the two ensued, officials said. Except this time it turned deadly. Her estranged husband chased the boyfriend down the hall and shot him multiple times and wounded him, officers said. He then shot Mouse and turned the gun on himself, Cherokee County Sheriff's records show. His body was found slumped across Mouse's in the front room. Nationally, American Indian women rank in the top demographic of per- capita domestic violence deaths, according to a new report from the Violence Policy Center. The 2004 data show that Oklahoma is tied for seventh with Georgia for having the most female domestic-violence victims. Two Indian women were victims of homicide of the 36 total in Oklahoma. Eighteen Indian women were homicide victims in 2004 of the national 1,797 total, the report shows. Nationally, American Indian women are being killed by people they know, usually with guns. The Violence Policy Center recently reported that Indian women are the second-largest minority class of abused women in the country, after black women. Socially and historically, domestic violence has carried with it deep stigma for the victim, perpetrator and the families. But Shawn Partridge, caseworker for the Muscogee (Creek) Nation's domestic violence program, said the problem in Indian country needs to be pulled out into the open. "Abuse is not part of our traditional cultural values; it's learned behavior," she said. "In native cultures, we honor and value our women." To address the growing numbers of abused, the Creek Nation has six furnished apartments at one tribal housing authority community to serve as transitional living sites for Indian domestic-violence victims. The rooms are not rented or assigned to other tribal members. They are available year-round so domestic-violence victims with children have a place to go, Partridge said. Geana Casto, domestic violence program coordinator for the Creek Nation, said 20 to 30 women go through the tribe's transitional living program a year. Despite differences from mainstream abuse cases, domestic violence has a common denominator that transcends culture: The abuser wants to control the victim. Casto said the Creek program stresses counseling, helps families process trauma, works to reduce violence triggers and formulates a safety plan. The Creeks' domestic violence program is funded by federal and state grants. In Tahlequah, at the Cherokee Nation, the approach is less hands-on. The tribal council voted to contribute $150,000 to area shelters for domestic violence in fiscal year 2006. The 250,000-member tribe has no transitional living arrangements within its housing authority or a tribally run shelter, officials said. Domestic violence is still an issue within the tribe's 14-county jurisdiction. Domestic violence slaying victim Mouse was a member of the Cherokee Nation. According to figures from the Cherokee Nation Marshal service, from January to June this year, officials received 24 domestic violence calls, with 10 resulting in an arrest. Renee Brewer, advocate for the Citizen Potawatomi Nation in Shawnee and a victim of domestic violence, said experience shapes their program. Brewer spoke while on her way to an appointment with a mother testifying in the murder trial of her 4-month-old son. The Creek citizen serves as advocate for the Kickapoo, Iowa, Citizen Potawatomi, Sac & Fox and Absentee Shawnee tribes. "If anything happens in Indian Country about families and violence, we're usually going to get a call," she said. The program, Soaring on Survival, is under the Citizen Potawatomi Nation's Indian Child Welfare program. It is funded primarily through federal grants. The 25,000-member tribe matches federal funds to supplement the program, Brewer said. One of the first things Brewer did was place an Indian advocate in the local Shawnee domestic violence shelter. Stereotypes about American Indians abound, she said, and she knew Indian victims needed an advocate who understood their needs. "Indian women raise their children differently than other people and their values are different, but that doesn't make them wrong," she said. Brewer said the Citizen Potawatomi program has about 120 active clients. Of those, about 80 percent of cases have children involved. There's no shortage of clients, she insists. "I know right now a lot of Indian women are out there, suffering in silence," Brewer said. S.E. Ruckman 581-8462 se.ruckman@tulsaworld.com -- Risk factors American Indian women in Oklahoma are twice as likely to be victims of domestic violence as the average American woman. A survey of 312 American Indian women from 29 tribes in Oklahoma showed that 75 percent lived at or below the poverty level and 30 percent lived in "severe" poverty. "With 39 percent of respondents identifying as victims," the report stated, "Native American women in Oklahoma are experiencing domestic violence at an alarming rate. It is imperative that Oklahoma addresses the needs of these victims." Source: National Coalition Against Domestic Violence Copyright c. 2006 World Publishing Co. All rights reserved. --------- "RE: Men work to lessen violent behaviors" --------- Date: Tue, 31 Oct 2006 08:53:19 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BREAKING CYCLE OF VIOLENCE" http://www.indiancountry.com/content.cfm?id=1096413901 Men work to lessen violent behaviors by: David Melmer / Indian Country Today October 30, 2006 KYLE, S.D. - Men who live by and with violence engage in a sometimes lifelong struggle with the demons that trigger their behavior. Violence against women, whether a spouse or girlfriend, is a control issue; and it sometimes doesn't take much of an excuse for men to turn angry, then violent, batterers claim. The fight response can be unlearned and anger can be controlled, but it takes time and a lot of support and trust from others. Foster Cournoyer, Yankton Nakota, is a facilitator for a men's re- education program. The men are usually court ordered to attend the 24-week session. In the sessions the men discuss their feelings about violence; all said they wanted not to be violent, but something inside of them triggers that behavior. The program's classes are organized by Cangleska Inc., a battered women's shelter and educational program on the Pine Ridge Reservation. "This class has taught me a lot. I'm a singer and I do sweats now. This class brought me closer to my roots. I learned to respect women," said an attendee. "It is powerful; it changed my life and it got me away from alcohol and drugs. I was on drugs and alcohol half of my life. I feel healthier and better." This young man had only two weeks remaining in the class, yet he said he planned to continue to participate. When he sees violence anywhere, he said, he tells the person that "real men don't hit women; that they are sacred and if it weren't for them we wouldn't be here." "I tell them to stop what they are doing and I tell them about this program," he said. During the class the same young man admitted that he thought of fighting over his ex-wife but didn't because, he said, "she wasn't worth it." That prompted Cournoyer to remind him that he had just demeaned women and placed them beneath himself. That is what the program is intended to do. Cournoyer listens to the mens' stories and helps them sort through the thoughts they have about different situations. An important part of Cournoyer's job is listening. He is available to listen to the men, by phone or in person, and at times outside the class. Classes are held once a week. The men that are court ordered will start what is a typical two-year probation period the first day of class and when they are finished they will still have 18 months of probation remaining. All of the men at the class said violence occurs regularly in their lives, sometimes from their friends, sometimes from family. Sometimes the men are surrounded only be friends who support their violent behavior; Cournoyer said some of them have to find new friends. One of the men, as a child, watched as his stepfather beat his mother for many years. He said his brother now behaves the same way. Cournoyer himself has to overcome a part of his past: he had been a parole officer, and some of the men know him in that capacity and may not trust him. "Trust is hard to find; they are in a setup to fail. It takes time and consistency," Cournoyer said. He said the men can't find trust within their circle of friends. Program attendees must undergo random drug testing. Those who fail are ordered to attend treatment programs. One man in the class plans to voluntarily attend a drug and alcohol treatment program. One of the men had just started the program and missed three of the classes. He said he knew violence was wrong and he wanted to learn from the class. "I would get worse if I didn't get help, and may end up killing my spouse," he said. "Anger is wrong against women." Another man said a family member who does not live nearby came to his house, drunk. A scuffle ensued; he said he was mad and when the woman's husband hit him he struck back. Charges were filed against him and he is facing assault charges in tribal court. He talked at length about the incident and explained how angry the entire encounter made him. He said the anger had been building up, but the chance to talk about it in the safe environment of the class was helpful. "I didn't get to tell my story to anyone; here I can blow steam off. I like telling you guys, you are straight and sober," he said. "I want to try to do positive things, good things." Cournoyer said that holding things in can make a person physically ill. A young man said he did not abuse his girlfriend, but because she wanted to be with another man, she called police and he was arrested "for nothing," he said. He did admit to violent behavior in other settings and with other people. He was court-ordered to attend the classes. According to the men, being violent is almost a way of life: they all witnessed battering and violence as children or adults in their homes, and by friends and relatives. One of the men said he "took his father down" for slapping his mother. Words were said and he later apologized, he said. Some have a fear of getting into a relationship with another woman because the violent behavior might return. Cournoyer said it was a lifelong process to change. "When I get angry I want to push or hit, but I don't: it's not right to hit women," one man said. Another man said he was trying to calm himself down and slow down his drinking. He said he now walks away when his wife gets angry. He had only one incident of violence, but when he sobered up he realized what he had done to his girlfriend, he said. "I am trying to make this [new] relationship work. This class will help me." The men were given an assignment for the next class - find out what their "red flag" or warning signal is when they are about to get angry or turn violent. It appeared that many of the men in the class did not know before about any alternatives to violent behavior. Cournoyer said, however, that inside of them is the cultural seed that tells the men that violence against women is not culturally based. Violence in the Lakota culture is learned and it started from contact with the Europeans, he said. Even though the men may not physically hit their partner, Cournoyer told them that emotional abuse is the most often used method of control over women. Intimidation can be a type of body motion or glance. In the Lakota culture eye contact is discouraged, but in order to intimidate, Cournoyer said, a Lakota man will fix his eyes on his partner when upset. Copyright c. 1998 - 2006 Indian Country Today. All Rights Reserved. --------- "RE: Legacy of mistrust ... And reason to hope" --------- Date: Mon, 30 Oct 2006 08:34:39 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="FOSTER CARE" http://www.pechanga.net/ http://www.siouxcityjournal.com/articles/2006/10/29/ news/top/08046d0f7c68b15e86257216000dcd6e.txt Legacy of mistrust ... And reason to hope By Nicole Paseka Journal staff writer October 29, 2006 The toddler's flash cards begin to tell her story: wee, nah bah, tha blee. One, two, three. Susette* is a 1-year-old member of the Omaha Tribe of Nebraska. She lives in a foster home in Sioux City because her biological parents are unable to care for her right now. Unlike many American Indian children in foster care, Susette's foster parents are American Indian, not white. "We have tried really hard to keep this little girl's heritage alive," said Susette's foster mother, Renae. Renae plans to make Susette a cradle board for her baby doll. Sage hangs over Susette's crib to ward off evil. Photographs on the living room wall show Susette and other Omaha children enjoying a powwow. Susette's foster father, Michael, 36, is Navajo and Apache. Renae, 36, is Apache. Although they are not members of the Omaha Nation, they have learned everything they can about Omaha culture to pass on to Susette. That's where the homemade flash cards come in. Michael and Renae want Susette to learn her native tongue. The family has frequent visits with Susette's biological parents and grandparents. When Susette grows up, Michael said he would like her to marry an Omaha man. Michael and Renae moved to Sioux City from Colorado about two years ago. They said it is important for American Indians to consider becoming foster parents. "What has happened in the past with our tribal ancestors is terrible," Renae said. "We can never forget, but we have to move forward to create a better future for generations to come." Disproportionate numbers Mention the words "Indian" and "foster care" in the tri-state region, and you are certain to hear passionate replies. The firestorm erupted with the Sept. 24 death of 20-month-old Nathaniel Saunsoci-Mitchell, who lived in a South Sioux City foster home when he received the injuries that ended his life. Although he was placed in that home while he was a ward of the Omaha Tribe, both the Iowa Department of Human Services and the Nebraska Department of Health and Human Services were eyed suspiciously after his death. Members of local tribes have not forgotten the past: Children yanked from happy homes, their hair cropped, their clothes changed, their cultural heritage snuffed out by forced attendance at boarding schools miles away from their parents and tribes. Local child welfare workers are trying to help American Indian families thrive while working under a legacy of mistrust. It is not an easy task. But according to state statistics, it is a necessary one. There are 27,751 children living in Woodbury County of all races and backgrounds, according to Iowa DHS data. Of those children, 975 - or 3.51 percent - are American Indian. There are 956 children in Woodbury County in foster care. Of those children, 149 - or 15.6 percent - are American Indian. So while American Indian children represent 3.51 percent of the child population in Woodbury County, they represent 15.6 percent of children in foster care. No one can say for certain why this disproportion exists. Ask an American Indian, then ask a social services worker, and you are certain to hear different theories. Margery Coffey, administrative assistant of the Omaha Tribal Historical Research Project of Rosalie, Neb., is quick to point out the obvious. "Particularly with the Native American, where you have so many families that are living under the poverty level and in inadequate housing, it is extremely difficult to get a family that would qualify for foster care," Coffey said. "This is not a problem that is created by the tribe. This is a problem that has been created by government policy." Due to the shortage of foster homes, most American Indian foster children do not end up in American Indian homes like little Susette. There are four sets of American Indian foster parents under Iowa DHS administration in Woodbury County, according to B-G Tall Bear, Native Tribal Liaison for DHS. The rest of the children are placed or eventually adopted into non- Native homes - unless the tribe is able to intervene through the federal Indian Child Welfare Act. Even if the foster or adoptive parents make robust efforts to educate the child about his or her heritage, many American Indians say that is not good enough. Dennis Hastings, director of the Omaha Tribal Historical Research Project and a member of the Omaha Nation, said white homes are "not a good answer to the problem." "You end up with a white Indian that can't relate to either culture," Hastings said. "How do you teach a culture you don't know? Would you place a white child in an Indian home and teach them culture by cooking chocolate cake, attending square dances and learning to knit? At this point, it would make more sense to actively work with the tribes to return the culture and let them handle the problems themselves." Local American Indians will participate in the Annual Memorial March on Nov. 22 to honor the memory of "those children who have been and are being removed from their families and tribal roots." In 2005, the group crossed the bridge from South Sioux City into Sioux City shortly after noon and marched to the Woodbury County Courthouse where a cedar ceremony was held. The group then proceeded to the Trosper- Hoyt County Services Building, where Iowa DHS offices are located. The Native Unit In 2004, the Iowa Legislature recognized the disproportionate number of Native Americans in foster care in Woodbury County and the disproportionate number of African-Americans in foster care in Des Moines. They decided to increase DHS funding in these areas to start pilot programs targeting minority families and youth. In the first year, the Legislature allocated $75,000 to each project. Now in its third year, each project receives $150,000 per year from the state. Iowa DHS in Woodbury County works closely with a group called Community Initiative for Native Families and Children. "I think we've been working more closely in the last several years because we've become more focused on specifically trying to get more Native foster parents, focusing on trying to build up more Native service resources in the area, focusing on researching families, looking for more relative placement, those kinds of things," said Pat Penning, service area manager for the Iowa Department of Human Services, 822 Douglas St. The Specialized Native American Project (SNAP), known simply as the "Native Unit" to those around Woodbury County, was launched in January 2005. The unit works mainly with four local tribes: Winnebago, Omaha, Ponca and Santee Sioux. "We decided we needed to focus our attention on having a smaller caseload for social workers, so they could have more time to work with Native Americans, and we needed some expertise in the culture and tribal ways," Penning said. "So from that we looked at folks we had here - who would be best suited to that? We selected four workers based on the number of cases we had at the time. We were fortunate enough to hire two liaisons." B-G Tall Bear, the first liaison, is an expert in health systems. The second liaison, Lisa Lacroix-Weddell, is a graduate of the University of Kansas School of Law and is an expert on the Indian Child Welfare Act. The 'Indian problem' The Indian Child Welfare Act was created in 1978 by the federal government to keep American Indian children with American Indian families. During the 1970s and previously, many American Indian children were adopted by whites, destroying family bonds and cultural roots. Major changes for American Indian children started as early as 1819, when the U.S. Congress passed the Indian Civilization Fund Act, specifically addressing American Indian education, mainly in agriculture, said Richard Chilton, project facilitator for the Omaha Tribal Historical Research Project. "It wasn't until after the Civil War that the government dealt with the 'Indian problem' in a systemic way through the institution of boarding schools, beginning in the 1880s," Chilton said. The boarding schools have not ended, they have simply evolved, Hastings said. "They are better today than they used to be," said Hastings, who was forced to attend government schools for 12 years as a youth. Hastings said the real purpose of these boarding schools was assimilation. "Take away the culture and turn you into whites," Hastings said. Activists in the 1970s argued that between the boarding schools and white adoptions of American Indian children, cultural genocide was imminent. Under the Indian Child Welfare Act of 1978, an Indian child removed from his or her home should be placed with extended family, a member of the tribe or an American Indian foster home - in that respective order. That does not always occur. "The money that the Indian Child Welfare Act, both under the federal and state level, has never been appropriated enough in order to make these programs work," Chilton said. "That's the real criminality here is that the monies are siphoned off by the state into non-tribal programs and monies are siphoned off by the federal, both in terms of Democratic and Republican policies, on the national level. So this is not a Democratic- Republican issue. It's a policy issue. But historically, the Indian Child Welfare Act has never been given the amount of money that Congress is required to by law." Penning, of Iowa DHS, said funding is not the only issue at hand. "I think we maybe don't have the right services or right treatment- people for some services for Native Americans," Penning said. "For drug abuse treatment, if we want a Native-focused drug treatment, we have to send people a long ways away. Those types of things aren't really here in Sioux City." "So I don't know if funding is the biggest issue because even if we had the funding, we'd have to have the capacity," Penning added. "We'd have to have those people who would be able to do that. It's kind of twofold. I guess if we had the funding, we could go out and try to find those folks." 'You love them the same way' Sometimes a tribe does not have the money or resources necessary to care for foster children - especially those with special needs and disabilities. Lenette Hockett, 59, is a foster mother in Sioux City who cares for five foster children. Two of the children, Ariana, 13, and Cedar, 11, are American Indian. Cedar suffers from several medical problems and requires additional care. Hockett has cared for the girls since they were 11 and 9. "I've seen them blossom - just really blossom," she said. Hockett said the children attend church every Sunday. "They didn't know much about God before," Hockett said. "Now Cedar is always talking about God." Hockett knows how to cook Indian fry bread, venison and rabbit stew. "We are teaching them to cook now," she said. One of Hockett's biological daughters married an American Indian man, so Hockett has biological American Indian grandchildren. Another daughter and son-in-law have 21 children - four biological and 17 adopted. One of Hockett's granddaughters is a jingle-dancer in powwows. In her home on Thursday, Hockett was surrounded by cloth photographs of her smiling grandchildren that she plans to make into a quilt. She knows her own culture and American Indian culture. She is teaching both to Ariana and Cedar. Hockett said even at 59, she would adopt the girls if that was ever an option. "I'm not Native," she said. "But you love them the same way." *The names of the children and some of the foster parents have been changed to protect the children. Journal staff writer Nicole Paseka can be reached at 712-293-4276 or nicolepaseka@siouxcityjournal.com. Copyright c. 2006 Sioux City Journal. --------- "RE: Native Americans set up camp on Greene County site" --------- Date: Sun, 5 Nov 2006 20:40:31 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="TUSCARORA PROTECT GRAVES" http://www.wilsondaily.com/Wil_region/Local_News/292892332414715.php Native Americans set up camp on Greene County site By Stephanie Creech Daily Times Senior Writer October 31, 2006 SNOW HILL - A group of Native Americans of Tuscarora descent have been forced off private property in Greene County. The Tuscaoras set up camp Sunday in a field near the site of Fort Neoheroka off N.C. 58 as part of what they call a peaceful protest. Chris Hardison of Pembroke, a spokesman for the group, said this morning that the group left Monday after officers with the Greene County Sheriff's Department gave them an ultimatum to leave or be arrested. Greene County Sheriff Lemmie Smith said they went out about 5 p.m. Monday and asked the people to leave or else the landowner was going to charge them with trespassing. Smith said the people packed up their belongings. Hardison said the group will attend the community meeting scheduled for Thursday at 7 p.m. at the local history museum in Snow Hill. If the Tuscarora are not satisfied by what they learn during the meeting, Hardison said they will return to Neoheroka without their children and stay until they are arrested. The group has demands they want met. They are: * Stop farming the land at Neoheroka. * Transfer ownership of the land back to the Tuscarora. * Compensate the current landowners for their loss of land. * Establish a repatriation site at Neoheroka where all remains found at the site can be properly buried. The camp established Sunday night had approximately 25 Native Americans at it Monday morning. Hardison said they have tried to talk to the landowners, state and federal authorities about the site. "We have tried to work within the system," Hardison said. "But our requests fall on deaf ears." Cornelia Mewborn, whose husband owns the property, thinks Hardison contacted one of their sons last year about holding a prayer service at the site. The family agreed and gave written permission to hold the service. Otherwise, Mewborn said to her knowledge no one else has contacted them to protest farming the land. "What's out there for the fort is underground," Mewborn said. "You see nothing on top of the ground. It (tilling the land) does not go deep enough to disturb what is there." Mewborn said it "may be sacred land" but her husband's family has owned it since 1909. Mewborn said the family has no plans to sell the land nor do anything to disrupt the fort. Sheriff Smith contacted the Mewborns Monday to see if they wanted the protesters removed. Mewborn said Monday she figured the people would get tired and go home. Fort Neoheroka was built by Tuscarora Indians during the Tuscarora War, which occurred between 1711 and 1715. Considered by historians and archaeologists as the largest and most important battle of the war between the Tuscarora and Colonial settlers, more than 900 people were killed, captured or sold into slavery during three days of fighting. Researchers and students from East Carolina University in Greenville conducted excavations at Neoheroka in 1990. Native American remains found during excavations are still at ECU, according to Charles Ewen, archaeology laboratory director and professor of anthropology. Ewen said he receives petitions from competing groups in eastern North Carolina claiming to be Tuscarora. However, the federal Native American Graves Protection and Repatriation Act requires him to only negotiate with the federally recognized Tuscarora in New York. Thus far, the Tuscarora in New York have directed Ewen to hold onto the remains until a suitable place for burial can be found. Ewen said the tribal council from New York came this spring and they all agreed the remains need to be reburied. But Ewen said they want to find a site where the remains will not be disturbed. He said they are hoping the state or national park service will intercede and provide the money for land and someone to look after the site. Ewen said it is possible the remains could be returned to Neoheroka. However, he said that is a decision the Tuscarora in New York will make. Ewen said he understands the frustration of the local groups. In fact, he's a little frustrated by the whole process because he has the responsibility of caring for the remains but doesn't have the authority to decide what to do with them. Ewen said a Tuscarora shaman blessed the remains at ECU and left a tobacco offering. Artifacts recovered during the ECU digs, are also in storage. Ewen said a doctoral candidate from the University of North Carolina at Chapel Hill is currently using those in connection with his dissertation. The Mewborns allowed ECU to excavate the fort site. Mewborn said the site was covered back up. She said ECU wanted the family to give the property to the university in the form of an endowment. However, the Mewborns declined. Mewborn said to her knowledge none of the artifacts nor remains found during the ECU excavation have been sent to New York. They allowed ECU to keep the artifacts and remains because they had no where to store them. "What would we do with them," Mewborn said. "We were hoping they would provide a space at ECU where they could be displayed and be kept for whatever reason for people to see or study. ...As far as I know, nothing from this fort site has gone to New York as far as we know. Some pieces have been taken to the state museum." Mewborn said they are "quite often" in contact with the chief of the Tuscarora in New York. In fact, the chief from New York called them Saturday to see if they knew anything about the plans for the protest. Timothy Jacobs called the protest a last resort. Jacobs stressed that they want to come to a peaceful resolution. He appealed to the National Association for the Advancement of Color People, Amnesty International and any other group interested in equality for minorities to join them. Jacobs served time in prison for his role in the 1988 armed takeover of The Robesonian, a newspaper in Lumberton. In 2004, Jacobs was one of the people who bought just over 10 acres of land on Four Tenths Road in Elm City and established a Tuscarora settlement. Jacobs said remains taken from Neoheroka should be given back to them and not to Tuscarora in New York because it was "our ancestors who fought and died here." creech@wilsondaily.com | 265-7822 Copyright c. 2006 Winson, NC Daily. --------- "RE: Immediate Attention: TUSCARORA NEED HELP" --------- Date: Sat, 4 Nov 2006 06:52:58 -0800 (PST) From: Thomas Greywolf Subj: Immediate Attention!! TUSCARORA NEED HELP!!! Mailing List: Frostys AmerIndian THEY NEED OUR HELP NOW!!!! WHAT WILL YOU DO?! If we can help our brothers and sisters in Canada, the we sure can help them here! We are writing to you in support of the "peaceful occupation" at the Fort Neoheroka site, by the Tuscarora for Neoheroka. In which the objective is establishing protection for the site and any remains buried therein and to have all ancestral remains presently stored at East Carolina University properly interred. Please follow the link below to sign our petition & show your support.... http://www.winwinwo rld.net/neoherok e/ http://www.myspace. com/tuscarorasfo rneoheroke Please forward , we need all the support we can get. Nia Weh Thank You --------- "RE: Tribal Trust Claims face challenge from Bush" --------- Date: Thu, 2 Nov 2006 08:52:10 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BUSH FIGHTS DOING WHAT IS RIGHT" http://www.indianz.com/News/2006/016679.asp Tribal trust claims face challenge from Bush October 31, 2006 Tribes with billions of dollars in trust mismanagement claims will face additional challenges from the Bush administration when lawmakers go back to work in a couple of weeks. More than two dozen tribes have filed breach of trust lawsuits in federal courts. Dozens more are considering their own claims over mismanaged funds and assets, such as oil, gas and timber resources. Both types of cases could be wiped away if the administration can convince Congress to implement a set of sweeping trust reform proposals. "If approved, these changes would chip away at the trust responsibility of the federal government to the Indian tribes, and would likely lead to even greater cuts in Indian programs," said Mark Chino, the president of the Mescalero Apache Nation of New Mexico. Chino sounded alarms on the "briefing paper" released by the Senate Indian Affairs Committee last week. He said the proposed changes -- described by staffers as potentially critical in order to pass the bill -- would "relieve" the federal government of its liability and place more burdens on tribes and individual Indians. "Indian tribes must band together in opposition to this very dangerous proposal," he said yesterday. But that's not the only challenge tribes are facing when Congress returns after the November 7 elections. The deadline to file historical accounting claims for mismanaged funds will run out December 31 unless it is extended by law. Congress has easily extended the deadline in recent years in order to give tribes more time to consider lawsuits. The Bush administration was supportive in hopes of encouraging settlement talks. That changed, however, last year. "The administration opposes any further extensions," the Department of Justice said in response to a bill that would have extended the deadline to December 2011. Bush officials say tribes have been given more than enough time to consider the Arthur Andersen reports that were prepared by the now-defunct accounting firm back in the 1990s. "Under these circumstances, we believe that further delay in presentation of these claims is not in the public interest," DOJ said. Paul Little, a council member for the Oglala Sioux Tribe of South Dakota and president of the Great Plains Tribal Water Alliance, said tribal claims potentially run in the "billions of dollars." His organization held a meeting in Rapid City last month to warn tribes about the pending deadline. "It will add insult to injury," if the deadline passes without some form of action, he said. "Tribes have to wake up and defend their people on these survival issues." The Arthur Andersen reports were the first major accounting of the tribal trust accounts, which currently hold more than $3 billion in revenues derived from natural resource development, land claim settlements, leases and judgment or per capita funds. But the project was severely hindered by the lack of records. It only covered the years 1973 through 1992 even though some trust accounts date to the early 1900s. Arthur Andersen also relied on information contained in an outdated computer system that even former Interior Secretary of Interior Gale Norton and other top officials have acknowledged is inaccurate. Even with those limitations, the firm reported $2.3 billion in unaccounted transactions. That has led the General Accountability Office to tell Congress that a full historical accounting is "impossible." That hasn't stopped government lawyers from arguing the project fulfilled the fiduciary duty to account. In the Osage Nation's landmark case, the government tried to bar the tribe from raising certain claims that went beyond the Andersen report, which said the tribe wasn't paid at least $791,046.37 in royalties. Copyright c. 2000-2006 Indianz.Com. --------- "RE: Interior delays latest trust reform regulations" --------- Date: Thu, 2 Nov 2006 08:52:10 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="DoI ADDS TO BUSH 'WHACK'" http://www.indianz.com/News/2006/016702.asp Interior delays latest trust reform regulations November 1, 2006 The Bush administration has delayed action on its trust reform regulations amid a controversial proposal to end the federal government's management responsibilities. The regulations were first published in the Federal Register in August. They focus on probate, land title, land conveyances and other issues related to the management of the 55-million acre Indian estate. But those duties would effectively be wiped away under a Bush plan that would dramatically alter the Indian trust relationship. The administration has proposed to end the federal government's management duties within 10 years. Tribes and individual Indians have long sought more control over decisions affecting their trust assets. But since the proposal would take the federal government off the hook for past and future mismanagement claims, it has been met with resistance in Indian Country. "The most profoundly unfair part of this proposal is that the government would actually attempt to end all potential liability for mismanagement on the date of enactment, not only for past conduct, but all future malfeasance," said Elouise Cobell, the lead plaintiff in the landmark trust fund lawsuit. "In essence, the government would like to provide themselves a blank check to commit fraud or theft and have no liability." Cobell's lawsuit, filed in 1996, covers the Individual Indian Money (IIM) trust. About $13 billion has passed through the trust since the early 1900s but the federal government has failed to account for the money as required of a trustee. The case doesn't affect assets held in trust for tribal governments but the Bush administration is pushing Congress to settle all tribal and individual claims. A "briefing paper" released by the Senate Indian Affairs Committee last week outlines proposals to phase out the government's responsibilities and force consolidation of Indian lands. "To gain support for a multi-billion dollar bill, it may be necessary to incorporate significant changes to the management system for Indian trust assets," the document states. Senate staff have held three meetings in Indian Country to solicit input on the proposed changes. But one meeting in Albuquerque, New Mexico, had to be postponed and another in Washington, D.C., that was set for November 9 has been canceled and replaced with a "tribal leaders" discussion on November 16. Two more meetings - one in Bismarck, North Dakota, and another in Portland, Oregon - are being held on Thursday and Friday of this week. As for the trust management rules published back in August, they are now being put off until next year at the earliest. In a notice published in today's Federal Register, the Interior Department reopened the public comment period. Comments can now be submitted until January 2, 2007. The period was extended to "ensure that all interested parties, including tribes and individual Indians, have the opportunity to review the proposed rule and prepare their comments," the notice states. The rules were whittle down from more than 600 pages released by Interior around Christmas 2005. The sheer volume of the material, plus the timing, prompted complaints from tribal leaders who said the initiative was unfocused and lacking in direction. The more contentious provisions, all related the land-into-trust process, were eventually removed after the National Congress of American Indians and tribes complained. Interior said it would consider land-into-trust rules at a later date. Copyright c. 2000-2006 Indianz.Com. --------- "RE: Soldiers in Top Secret Program deserve Recognition" --------- Date: Fri, 3 Nov 2006 08:42:38 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="RECOGNIZE CODE TALKERS" http://nativetimes.com/index.asp?action=displayarticle&article_id=8310 Soldiers in Top Secret Program Deserve Recognition Submitted By Choctaw Chief Gregory E. Pyle November 2, 2006 Ralph Waldo Emerson once said "Language is the archives of history." It holds not only where we have been, but who we are. On Veteran's Day in particular, we write stories, sing songs, and create memorials to our men and women in arms, whose bravery and sacrifice have made, and continue to make, our way of life and freedoms possible. We make such remembrances to strengthen ourselves, personally and as a people and to keep fresh the truth that freedom comes with a price. What greater fear should we have then to have our history, ourselves, disappear into a timeless abyss, forgotten by all. Such actions of recognition are the essence of Veterans' Day. It is with a proud sense of the history of service given by Native American men and women that I ask for consideration on this Veterans' Day of another story in need of recognition. It is a story of brave men and valiant deeds, which begins with the use of language. It has been almost 90 years since Choctaws gave their service to the United States and joined the Army to travel across the ocean to a foreign land. Despite the fact that citizenship was not granted to Native Americans until 1924, our men, along with hundreds of men from other Native American Tribes, volunteered to defend their Country. In the midst of battlefields in France, Choctaw men were overheard speaking their Native language by an officer frustrated with the lack of security of battlefield communications. The officer said "Maybe the Germans can't speak Choctaw." Instructing the Choctaws to use their words as "code", they were placed strategically on front lines and at command posts so that messages could be transmitted without being understood by the enemy. Critical to the War in the West, these men were responsible for saving Allied lives and material. Eighteen Choctaw men have been documented as being the first to use their own language as a "code" to transmit military messages. The military was quick to recognize, in dispatches, the utility of the use of Native languages as code, and during World War II, the Korean War, and the Vietnam War, Native men from a number of Tribes were sent to serve in front line detachments as "Code Talkers". In the skies over Germany, they coordinated the bombing of enemy arsenals. The first message from an American beach during D-Day was sent by a Code Talker. In many island battles in the Pacific, from the New Guinea attacks to the sand of Iwo Jima, the famed Navajo Code Talkers, the Windtalkers of movie and story, served with pride and distinction. However, to this day, the exploits and service of many of these men remain largely unknown and unheralded. The Navajo Code Talkers rightly received the recognition they deserved in 2000, when the Congress of a Grateful Nation bestowed upon the survivors and their descendants, Congressional Medals. However, similar recognition for other Code Talkers, has not been given. On this Day of Honor for our Veterans, their families and their Nation, we ask that the Congress right this failure. The Choctaw Nation of Oklahoma, along with Comanche and Sioux tribal members, are working with Congress to get federal recognition for all Code Talkers. The Code Talker Recognition Act (S 1035) sponsored by Senator Inhofe and co-sponsored by an overwhelming 79 Senators, has passed the Senate unanimously. Yet its future, or the future of a companion bill, sponsored by Congresswoman Kay Granger of Texas (HR 4597), in the House of Representatives is clouded. TIME FOR ACTION IN THIS TWO YEAR CONGRESS IS RUNNING OUT. Ms. Granger's House bill is supported by a bi-partisan and nationwide coalition of 155 co-sponsors, with the support, we are proud to say, of all the Oklahoma delegation in the House. It is essentially the same bill as was passed in the House by unanimous consent in 2002. It has been supported by Veterans' groups throughout the country. However, for reasons which do not seem to us to be substantial, it is now being held in a House Committee on Financial Services and seems to be set for death at the end of this congress. The failure to act seems to be more related to process, not substance; more related to inertia than intention. We have been told the failure to act is premised on a desire by Congress to limit such recognitions to two per year (a hard explanation to fathom when the Congress has already passed three this year and the House stands poised to give the same recognition to Margaret Thatcher, the former British prime minister). We have been told the bill needs more co-sponsors, in spite of the fact that recognition of the Navajo Code Talkers (an act we fully and unconditionally support) was passed with less than half the number of co- sponsors on our bill. It appears that the real reason for failure to act is more a lack of giving this act regarding our Veterans priority and a place on the schedule. We thank our supporters, our delegation, for the unwavering support they have given us, and we thank our many co-sponsors and supporters from around the Country. We want to make plain that this is not a matter of philosophy or politics - it is a matter of heart and soul, a matter of pride, not just for Native Americans, but for all Americans, especially those who have served in uniform. We do know that the failure to act has had, and will have, a real impact on those associated with these brave deeds. Sadly, none of the Code Talkers of the Choctaw Nation survived to hear their deeds celebrated publicly. When they died, the use of Native languages as code for the military was still largely a secret, hostage to a possible future need for similar service. Although I never had the fortune of meeting any of the Choctaw Code Talkers of the First World War, I was honored to know one of the tribe's WWII Code Talkers, Schlicht Billy. Schlicht was in the 180th, and participated in the landing of Anzio, liberation of Rome and invasion of southern France. Schlicht Billy participated in an event held November 3, 1989 at the Oklahoma State Capitol when the government of France presented the Choctaw Nation the "Chevalier de l'Order National du Merite" in recognition of the important role of the WWI Code Talkers. The tribe has also honored these 18 men, by a beautiful granite monument inscribed with their names at the entrance to the Tribal Capitol Grounds at Tuskahoma, Oklahoma. However, when the bill was first introduced in Congress, in 2001, several Code Talkers from other Tribes, including Sioux and Comanche, were alive. On the floor of the House in 2002, Ms. Granger cited the service of Charles Chibitty, the last remaining Comanche Code Talker, and asked for passage, so he would receive the medal while alive. Alas, Mr. Chibitty died in 2005, honored by native tribes, and by his colleagues and fellow veterans, but unsung by the Nation he had so proudly served. Other Code Talkers have also passed on in recent years. We are aware of only one remaining Code Talker from World War II, Mr. Clarence Wolfguts, a Sioux from South Dakota. Let us not wait until he also passes on, until it is too late to see the pride in his eyes, and our own, when he receives the honor he deserves. As for our Choctaw Tribal Code Talkers and those of other Tribes, we look toward the families, the children, the grandchildren with pride and hope for recognition. We know that it is sometimes easy to lose sight of what is important to any one group, but as we come closer to Veteran's Day, we call for swift passage. If foreign governments can recognize the bravery and sacrifice of our soldiers, than it is time for the United States Congress to do likewise. WE proudly tell of the deeds and history of our Code Talkers, American soldiers every one. WE will not let these events be forgotten. WE ask all Americans of good heart to join with us. This is an American story. Native American Times. Copyright c. 2005 All Rights Reserved. --------- "RE: Comanche Little Ponies" --------- Date: Fri, 3 Nov 2006 08:42:38 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="WARRIOR SOCIETY" http://nativetimes.com/index.asp?action=displayarticle&article_id=8315 Comanche Little Ponies Comanche Nation November 2, 2006 During the early 1700's Comanches came on horseback to the Southern Plains from the Northern prairies. Their days of hunting and gathering on foot were past. In the years to come the Comanches would be identified as the greatest horsemen of all time. They came as cavalry, on horses traded or taken from the Spanish and began a new nomadic lifestyle centered in buffalo hunting. Some of the changes included new social structures such as men's societies. Little Ponies were formed as a young men's warrior society during this time. In preparation for membership, young Comanche men went through physical, mental and spiritual endurance tests. They were tested to determine if they were worthy of acting as policemen and guards when the tribe's nomadic lifestyle necessitated a move. In the late 1800's following the signing of treaties with the Federal Government tribes were held on reservations. They were forbidden to leave the reservation to hunt which historically was the basis for their economy and culture. Additionally, the Federal Government denied Comanches the right to practice their traditions. Some traditional ways were practiced in secret, but most, like the warrior societies appeared to have vanished because there was no longer a purpose for their existence. Following WWI there was discussion about honoring Comanche Veterans by reviving warrior societies as a means of appreciation and respect. After WWII and following the Korean Conflict, the Little Ponies strengthened and began holding ceremonies as a means of honoring veterans who served to protect the United States in wartime. Today, members of the Little Ponies Society included veterans of military service and their families. Associate members consist of extended family members and close friends. We honor the memory of our ancestors as we continue special music, dance and history at various celebrations throughout the year. The Tu Whee (Black Knife) another Comanche Society's dance which has been revitalized in recent decades is sometimes performed during the Little Pony celebration. The teachings of the Black Knife warrior began in childhood and continue through adulthood. The Black Knife warriors were never defeated by the army or enemy tribes. Tu Whee dance is done to inspire the spirit of bravery. This is a dance for the daring and fearless. Traditionally, this dance was not allowed to be seen by outsiders for they were the enemy. This Comanche tribal dance is favored by the Yamparika "Root Eater" Clan. This dance is performed on rare occasion and with great care to uphold tradition. The Comanche Little Ponies of the 1990's support numerous projects which affect the tribe and surrounding community. The annual Christmas part and toy giveaway are a highlight of the year. The Little Ponies serve a Christmas dinner to the families of 50 or more children. Christmas music, a visit from Santa and special entertainment are a part of the evenings festivities. To top off the evening, toys are given to each child and food baskets are presented to some families. The children and families are recommended by members of the community as being in need of a boost at Christmas time. Little Ponies host gourd Clan dances and pow-wows during the year which allow tribal youth to learn about Comanche history and tradition within a family/community environment. The importance of respecting ourselves, our elders and others is highly valued and to be carefully upheld in this setting as we learn to interact with good will and neighborliness in all situations. The Little Ponies are known to come to the aid of community members in times of need, such as illness and death. Members of the Little Ponies come together with support of friendship, food, clothing and money when needed. Funds in support of the Christmas Party and other activities come from numerous events held throughout the year including food sales, pow-wows and member contributions. Native American Times. Copyright c. 2005 All Rights Reserved. --------- "RE: Who stands behind our Soldiers?" --------- Date: Fri, 3 Nov 2006 08:42:38 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="WAR MOTHERS" http://nativetimes.com/index.asp?action=displayarticle&article_id=8311 Who stands behind our Soldiers? War Mother Society stays focused on all veterans RED ROCK OK Native American Times November 2, 2006 A soldiers duty is selfless. Always putting others before themselves. True soldiers put the safety of their unit before their own safety. They give their life for their country and those who long for freedom. Somehow they go forward into perilous situations knowing they may not see their loved ones again - atleast on this side. Not because they don't care, but because they do care for the betterment of their Nation and community where their families reside. So not only will their family be safe, but their children's children will have an opportunity to live in freedom such as we do. Their hearts go even further and care for other children of other nations who are a part of the same human race - caring for those who are helpless - those who have no power to fight for the freedom that our Creator intended them to have. Is it surprising that all these roads lead to God? These roads of caring and sacrifice for freedom are under the flag of our Nation but they are, overall, under the dire ction of God and His principals of love and freedom. That is what we are truly fighting for. Therefore, it is the duty of even the mother of the soldier to stand strong. She must sacrifice her own feelings of fear and support the decision of her son or daughter as they choose this path of service. The Otoe War Mothers Charter of the American War Mothers Society understands, very well, this duty of a mother. To not only her son or daughter, but to all soldiers of our country. During World War I the American War Mothers performed outstanding work with the Food Conservation Committee and the State Council of Indiana. On August 16, 1918, the National Organization of American War Mothers adopted a Constitution and By Laws. The Otoe War Mothers was chartered on September 13, 1943. The Faith Chapter of Perry Oklahoma helped the mothers get organized. Their Chapter holds the distinction of being the first All Indian American War Mothers chapter in the United States. The first officers of that newly organized Chapter was Mary Harragarra; President, Josie Littlecrow; Vice-President, Lizzie Homeratha; Recording Secretary, Ada Black; as Custodian of Records, and Fannie Grant; as Chaplin. Current officers are: Charlene Haze, president; Constance Harper, vice- president; Greta Adams, treasurer; Celeste Roubeadoux, secretary; and Lorena DeRoine, Chaplain. These women have a long history of supporting our troops. They also carry the pain of recently loosing a son who served. Lorena DeRoine is in her 90's and has served as a War Mother since 1962. She was the first Native American War Mother to be elected president of the Nation War Mothers Society in 1999. "The American War Mothers Society means a lot to me," said Lorena. "We are dedicated to the men and women who serve our country." Greta Adams was at one time the president of the American War Mothers State of Oklahoma Chapter. They continue to show their dedication through acts of service. Every year, one week prior to Mothers Day, all the Chapters of Oklahoma gather at the VA Hospital in Oklahoma City with Mothers Day gifts for the Veterans that are confined at the hospital. Those that are able can come down where the tables are set up and choose a gift for their mothers or wives. Those that are bedfast or can't come down from their hospital rooms are taken gifts to the wards so they can also pick a gift. During Mothers Day weekend the Otoe - Missouria War Mothers Chapter, along with the American War Mothers from other states go to Washington D.C. and lay carnations at the Tomb of the Unknown. Each carnation represents each state of the union. The Otoe - Missouria War Mothers help organize a memorial service to honor the deceased veterans each Memorial Day and are currently raising money to build a memorial wall to carry the names of the veterans near their tribal complex. Like so many mothers, Charlene Haze understands the burden of loosing a son or daughter in service. It is a reality of war that painfully must be acknowledged. She lost her son Michael Koshiway Pendleton in 2000. She continues to decorate his gravesite at the tribal cemetery and speaks of someday being buried next him along with the rest of her family. She finds comfort knowing that someday she will see him again and someday she will no longer grieve. To complete this circle, it is our duty to support this soldier's mother in her loss. To take care of those loved ones he left behind in his sacrifice for all of us. Through our songs and ceremonies we silently honor all of those who gave the ultimate sacrifice. And through these ceremonies we silently support all the loved ones who still miss the soldier that gave this sacrifice. The feeling of support comes from within our tribal communities, our state, and from our country. This support and acknowledgement goes all the way to Washington, D.C. Our flags fly high at our Capital because of you. Our fighter jets fly in unison across the sky during our Memorial Services because of you. "We are proud of you. Render your service for our God and Country. May God bless you under your line of duties," said Marina. "I would like to say we are praying for you that you all return home safely." Native American Times. Copyright c. 2005 All Rights Reserved. --------- "RE: Border Fence to divide 3 Native American Nations" --------- Date: Wed, 1 Nov 2006 08:59:24 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BUSH'S BORDER FENCE DIVIDES NATIONS" http://www.theexperiment.org/articles.php?news_id=2192 Border Fence to Divide Three Native American Nations The Experiment October 30, 2006 Three Native American nations and 23 tribes live in the borderlands between the United States and Mexico. The construction of the border separation fence approved by Congress will divide in two the ancient history of these peoples. "The land is the place God put us from time immemorial. I can't imagine that now it will be difficult to visit my family," because of the construction of the fence, said Louis Gussac, chief of the Koumeyaay nation located on both sides of the California border. These sentences are repeated time and time again on the reservations' international limits. The tribes' situation has been difficult since 2001 as a result of an increase in the Border Patrol, the presence of National Guard troops in the last four months and narco-traffic activities in some areas along the border. O'odham, Cocopah and Kickapoo are the three Native American nations that will see their culture and land divided by a fence that is at least five feet tall and, according to Congress, is expected to be completed in May 2008. "Although the project is meant to stop the undocumented, it affects our life," said Gussac. Texas Has its own History Too The Kickapoo nation resides in the Eagle Pass area. These Native Americans see the fence that will be built there as a tragic sign. Congress approved a span of the fence that will go from five miles northwest of Del Rio to five miles southeast of Eagle Pass. "The territory of this reservation will be permanently divided by the hand of man," said anthropologist and Kickapoo expert Rebeca Brush. Throughout history, the Kickapoo have had to change their traditions. In the 17th century, they lived in the Great Lakes region. A century later they were displaced to Kansas and Texas. "It's one thing to change where you live, but it's something else to have a fence separate the members of a nation," Brush explained. "It's truly a tragedy. The construction of the fence doesn't make any sense," says Jose' Aranda, a member of the Kickapoo in Eagle Pass. "This isn't the way to solve a problem that's more complicated and needs a more intelligent solution," explained Jaime Loiacono, the priest of a church in Eagle Pass. "Fifty percent of the high school students on the reservation are Black Rocks. What's going to happen to them?" the priest asked. The mayor of the city, Chad Foster, has expressed strong criticism of the fence. "It's a cure that is worse than the disease," he said before Congress approved the bill. The Kickapoo, despite living in the United States for centuries, were not recognized as a nation until 1983. Two decades later, various miles of fence will divide the land where they live, and the steel beams will be nailed like a threat to the preservation of their unity, family and customs. author: Rodrigo Paris news service: Rumbo rl: http://news.newamericamedia.org/news/view_article.... date: 2006-10-30 Posted by Gabriel Voiles --------- "RE: Farmington hopes to help bridge racial divide" --------- Date: Mon, 30 Oct 2006 08:34:39 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="FARMINGTON WANTS TO STEP OUT OF SHADOW OF BORDER TOWN RACISM" http://www.indianz.com/News/ http://www.daily-times.com/news/ci_4569440 City hopes to help bridge racial divide By Nathan Gonzalez The Daily Times October 29, 2006 FARMINGTON - When the Navajo Nation recently released a report outlining real or perceived racial injustices along its border towns, the report stated that Navajos thought it was "useless or futile" to come forward with citizen complaints against neighboring cities. The report, released Oct. 16 to the Office of the Speaker of the Nation Council, gave a somewhat contentious view of area racial relations and detailed how two summer incidents in Farmington split the two communities. A fatal shooting, on June 10, of 20-year-old Navajo man Clint John at the hands of a white Farmington police officer, who was later cleared of wrongdoing, set the stage for racial tensions in San Juan County. That incident followed the alleged beating of William Blackie by three young white men. The suspects have pleaded not guilty to the 46-year-old's beating. Farmington City Manager Bob Hudson said the city has worked to strengthen relations, seeking the help of Navajo Nation, city, state and federal officials. He said people of any race should feel no animosity to come forward with complaints against police officers, or any other city employee. Before this summer's violent events, the city had already begun the process to form a Community Relations Committee that would hear citizen's complaints, Hudson said. The group was a recommendation of the State Advisory Committee to the U.S. Commission on Civil Rights, which within the past year released a 30-year report on civil rights issues in Farmington. Both summer incidents simply placed more relevance on the community groups' need, Hudson said. "We just want to be sure there are enough avenues for people to tell their issues with the city and their complaints," Hudson said. "We are moving ahead on several fronts to improve our status as an open city." Mayor Bill Standley is considering several Native Americans, as well as people of other ethnicities, to form a steering committee to shape the community relations committee. The city is also seeking bids for recommendations to improve its Citizen Police Advisory Committee, or CPAC. Formed in Feb. 1995, the six-member advisory committee was formed to give the police department "new direction" for helping the community air grievances and to find solutions for neighborhood crime. The board includes a specialist with El Paso Energy, a pastor, an attorney, a high school teacher and two retirees. But turnout to CPAC meetings is often scarce. According to Hudson's office, only 35 complaints were recorded via phone since 2001. The Navajo Nation's report cited there were eight complaints filed against Farmington Police Department officers within the last five years. Of those officers, five were Anglo, two Hispanic and one Native American. The report also noted that many Navajos feel uncomfortable to come forward with complaints. "In a nutshell, the problem appears to be that, for one reason or another, many Dine' (Navajo) who are victimized in border towns either don't know the reporting procedure or view any such reporting as useless and futile," the report states. The city wants to correct that view, Hudson said. The city's proposed Community Relations Committee would serve as a sounding board that would hear community issues and help officials "make reasoned decisions on resolving concerns in a manner that avoids confrontation, conflict, intimidation and discord," according to a written statement from the city to the Legislative Indian Affairs Committee. The Farmington Indian Center is also undergoing reorganization. The city recently took over the finances for the group to better utilize its $130, 000 budget, Hudson said. The center aims to serve as a Native American advocacy group to promote socio-economic welfare, emphasize pride in native culture and seek solutions to address needs and concerns. The Navajo Nation's report recommended a forum for Navajos to report their concerns through the nation's government, "one in which the Dine' can feel safe to come and state what has happened to them, a forum where they need not fear retaliation; a forum where they will be heard." In an attempt to ease the apprehension, Hudson said the city would consider rotating the meeting places of its advisory boards and other programs to surrounding communities or chapter houses. "Our initiatives have been out there," Hudson said, adding that city officials have met with Nation President Joe Shirley Jr., who is aware of the city's plans. "We have made some good strides, but more can be done." However, with the exception of the summer's violent events, the nation's report states race relations between Farmington and the Navajo Nation had improved from 1974, when tensions were at a boiling point after three Navajos were murdered by three Farmington High School students. The incident sparked a march in the city similar to a memorial walk held Sept 2 on Farmington's west side. "But it is clear," the report states, "the problem is real. It must be addressed." Nathan Gonzalez: ngonzalez@daily-times.com Copyright c. 2006 Farmington Daily-Times. --------- "RE: One Nation met with McCain, Kyl and Frist Staff" --------- Date: Tue, 31 Oct 2006 08:53:19 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="KYL DENIES ANTI-INDIAN CLAIMS" http://www.indianz.com/News/ http://www.gallupindependent.com/2006/oct/103006kh_antinative.html Kyl disputes claims he's anti-Native Dems claim senator's staff member affiliated with One Nation United By Kathy Helms Dine' Bureau October 30, 2006 Kyl's Record U.S. Sen. Jon Kyl, R-Arizona, has helped win federal funding for a number of projects for area tribes, including: WINDOW ROCK - The Arizona Democratic Party says it has obtained documents linking a senior staffer for Sen. Jon Kyl with a group attempting to repeal federal tribal recognitions and protections. Joseph Matal, counsel to the Senate Judiciary Committee and an employee of Kyl's Senate office, has met with the group, One Nation United, and is a featured speaker at the group's November conference in Washington, D.C., the Democrats said. Arizona Democratic Party Chairman David Waid said, "Arizona's Native American communities are among the poorest in the state. It is outrageous that Jon Kyl, who is supposed to be advocating for them, is working secretly back in Washington to cut the legs out from under them." Kyl's office said the senator has long maintained a strong relationship with Native American Tribes in Arizona. "Kyl has worked to promote economic growth and opportunity for Native Americans, to strengthen the government-to-government relationships that exist between the federal government and the tribes, and to protect the rich Indian culture that is such a treasure to Arizona and the nation," according to Andy Chasin, communications director. "The Democrat Party recently put out a partisan attack that attempts to distract from Senator Kyl's record of accomplishment. The charge made by the Democrats is that a Kyl staffer has been 'tied to an Anti-Native American group.' The facts demonstrate that this charge is plainly false," Chasin said. A staffer from Kyl's office did meet with One Nation United, a group which opposes the spread of tribal gaming and the extension of tribal jurisdiction over non-Indians. Staffers from Sen. John McCain's office and Senate Majority Leader Bill Frist's Office met with the group as well, according to Chasin. "The Kyl staffer met with this group to discuss Senator Kyl's opposition to the Native Hawaiian Government Reorganization Act of 2005 (S.147), legislation that relates to the establishment of new rights for Native Hawaiians," he said. The bill would have authorized the creation of a race-based government of 200,000 people in the state of Hawaii. The legislation failed in the Senate. "Senator Kyl believes that Native American tribes have a unique status in America and that we should not expand that status to other groups without careful consideration," Chasin said. "The Native Hawaiian legislation would have been an abuse of the tribal sovereignty doctrine that would have had negative implications for Native American tribes in Arizona. Senator Kyl has always acted to support the long-term interests of Native Americans, and he will continue to do so," Chasin said. The Arizona Democratic Party www.azdem.org said Kyl has repeatedly voted against providing health care to Native Americans "and even voted to end federal recognition of tribes." Water settlements An expert in water law, Kyl sponsored the historic Arizona Water Settlements Act, which resolved water rights claims of the Gila River Indian Community and the Tohono O'odham Nation. That measure created a fund of Central Arizona Project water and up to $250 million for other Indian tribes to settle water claims in the future. A substantial part of the act is the Gila River Indian Community Settlement. On Oct. 10, the Navajo Nation filed objections with the Gila River Basin Adjudication Court to the proposed judgment and decree approving the GRIC settlement. Ray Gilmore, chairman of the Navajo Nation Water Rights Commission, recently told the Navajo nation Council that the Nation filed objections because the settlement attempts to provide water to Gila River Indian Community from the Blue Ridge Reservoir. "The Blue Ridge Reservoir is not located in the Gila River watershed. The reservoir is located in the Little Colorado River Basin and the water is supplied to the reservoir from the Little Colorado River watershed," he said. The Navajo Nation has always seen the Blue Ridge Reservoir as an important component of any Navajo settlement to the Little Colorado River, according to Gilmore. "In addition, the political effect of the Gila River settlement's provisions related to the Central Arizona Project is to substantially limit the amount of water and the amount of funding which the United States and state parties consider available for settlement of other Indian tribal water rights claims in Arizona, including the Navajo Nation," he said. It is the Nation's view that the settlement violates fundamental principles of federal jurisprudence by submitting a wide variety of federal law matters affecting Indian tribes to state court jurisdiction, he said. Kyl also sponsored and won passage of the Zuni Indian Water Rights Settlement. The Navajo Nation is a party to the Zuni River Basin adjudication. The Chapter of Ramah is almost entirely in the Zuni River Basin, as well as parts of Grazing District 16. The United States' claim on behalf of the Zuni Tribe is to be filed at the end of this year. The United States' claim on behalf of the Navajo Nation is to be filed by the end of 2008. Kyl also supported the San Carlos Apache Tribe Water Settlement Act and the Fort McDowell Indian Community Water Rights Settlement Act. Anti-sovereignty According to the Arizona Democratic Party, One Nation United advocates repeal of tribal sovereignty and other federal protections through legislative action and lawsuits. The group asserts that tribes have a negative impact on American life, advance an unconstitutional agenda, and suggests that Native Americans falsify their heritage in order to take new lands. The Dems said that in One Nation United's statement of principles, the group states: "We should allow no tribal, foreign, or international agenda to negatively impact America or its way of life." Also, according to the Democrats, in its August 2006 newsletter, One Nation United claims the Native American strategy is to "Choose some good land then claim your great-great grandfather camped there. 'It's true because I say so, and if you don't believe me, you're a racist.' " The Democrats say Kyl senior staffer Joseph Matal will address One Nation United again during the Nov. 13-14 conference in Washington, D.C. The group's agenda for that meeting is to discuss "Political Action and how to increase the effectiveness of your individual and our joint lobbying efforts locally and nationally," according to the Arizona Democratic Party. In FY2006: - $3.88 million for the Kayenta Health Center; - $5.4 million for the Zuni Water Settlement. In FY2005: - $1 million for planning and design of the San Carlos and Kayenta clinics; - $19.4 million for the Red Mesa Health Center; and - $14 million for the Zuni Tribe Water Rights Development Fund. In FY2004: - Funding for the White Mountain Apache Tribe to complete its Forest Management Plan; - $500,000 for Sage Memorial Hospital; - $19.6 million for the Pinon Health Clinic; and - $30 million for the Red Mesa Health Center. In FY2003: - $16.4 million for Fort Defiance Hospital; - $33.6 million for the Kayenta Boarding School; - $22.5 million for the Low Mountain Boarding School; - $16 million for the Pinon Health Clinic; - $7.7 million for the Red Mesa Health Center, construction; and - $21.2 million for the Wide Ruins Boarding School. Copyright c. 2006 the Gallup Independent. --------- "RE: Governor supports Landless Tribe" --------- Date: Sun, 29 Oct 2006 21:11:19 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="LITTLE SHELL HAVE SCHWEITZER'S SUPPORT" http://www.owlstar.com/dailyheadlines.htm http://www.billingsgazette.net/articles/2006/10/29/news/state/60-tribe.txt Governor supports landless tribe By The Associated Press October 29, 2006 GREAT FALLS - The governor has signed a document supporting the federal recognition sought by a landless American Indian tribe, the Little Shell. Gov. Brian Schweitzer on Friday signed and read a declaration supporting the tribe's nearly 115-year-old appeal for recognition at the federal level. "When seeking recognition from the federal government, it's important to have the support of your state," said Little Shell Vice Chairman James Parker Shield. "So this is an important day for us." The Montana Legislature already is on record in support of the Little Shell, said state Sen. Joe Tropila of Great Falls. He spoke to correct the declaration's language that encourages legislative acknowledgment of the tribe. Also Friday, the governor announced his support for a proposal to renovate a building that once housed workers assigned to Morony Dam northeast of Great Falls. The building donated to the state in the 1990s is proposed for use as the Little Shell tribal headquarters. Shield said he has discussed tribal use of the building with the Montana Department of Fish, Wildlife and Parks, which manages land at the dam. He said he found the agency receptive. In other remarks, Schweitzer said that during the 2007 legislative session he will seek a $200,000 allocation for the Little Shell's history to be written in the words of tribal members. In addition, he asked permission to include the current site of the Little Shell tribal headquarters - behind a Great Falls shopping mall - on official state maps. "It's a wonderful gesture," said the tribal chairman, John Sinclair of Havre. "The Little Shell has always looked for any recognition, any scrap of recognition." He said the tribe would be honored by inclusion on the maps. Copyright c. 2006 Associated Press. All rights reserved. Copyright c. The Billings Gazette, a division of Lee Enterprises. --------- "RE: Vt Abenaki heritage endures despite challenges" --------- Date: Wed, 1 Nov 2006 08:59:24 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="VERMONT ABENAKI" http://www.indiancountry.com/content.cfm?id=1096413891 Vermont Abenaki heritage endures despite challenges by: Gale Courey Toensing / Indian Country Today November 1, 2006 SWANTON, Vt. - When the Vermont Legislature granted state recognition to the St. Francis/Sokoki Band of the Missisquoi Abenaki Nation last May, it validated the existence of a tribe that had been devastated by European colonist-settlers in the 18th and 19th centuries, and driven underground by the state's genocidal racism in a 20th century "eugenics" program. The St. Francis/Sokoki Band is Western Abenaki. The nation includes around 2,500 members concentrated in Franklin County. Others live throughout the state and in New Hampshire. The tribe is connected to the Eastern Abenaki of Maine, including the Passamaquoddy, Penobscot, Maliseet and Micmac. All are Algonquin-speaking people. Abenaki means "people of the dawn." "We've always existed," said Chief April St. Francis Merrill. "We resided in Vermont and New Hampshire, part of Massachusetts and southern Quebec. We originated from the ash tree, according to our oral traditions. When the Creator created us, we started out as an ash tree and we always stayed strong, and that's still part of our belief system and what we are taught today - staying strong for what you stand for. The ash tree stood through storms and it was also one of our resources. We still use the ash tree to make our baskets." The state has been nothing less than schizophrenic in its relationship to the tribe. The state recognition bill approved last spring was introduced by state Sen. Diane Snelling, the daughter of former Vermont Gov. Richard Snelling, who overturned Abenaki recognition in 1977 - a year after the previous governor, Thomas Salmon, recognized the tribe by executive order. The tribe won an aboriginal fishing and hunting rights lawsuit in state Superior Court and then lost the rights in the U.S. Supreme Court when the state claimed the tribe didn't exist. And while claiming the tribe didn't exist, the state bought land for the tribe to repatriate the bodies of ancestors dug up by private landowners. State recognition will allow Abenaki students to apply for American Indian scholarships, and will allow the tribe to market its arts and crafts as genuine Native products. But state recognition is still only one small step in the tribe's long struggle for federal recognition and justice, a quest that began in the early 1980s under the late Chief Homer St. Francis, an uncompromising activist for Indian rights. St. Francis died in 2001, passing his leadership position - and his fighting spirit for tribal rights and justice - to his daughter, April St. Francis Merrill. Last November, the BIA issued a proposed determination denying the tribe federal acknowledgement. A final determination is expected in November. "When I was young, we learned about the tribes out West, and that's what most Americans think when they think about Indians. Even the BIA regulations make it so difficult for our history to be told or the Northeast tribes to overcome the hurdles to 'prove' our identity. We weren't herded up and put on reservations, but we do have our own trail of tears," St. Francis Merrill said. In the 1920s Vermont sponsored a eugenics program that imposed sterilization on tribal members. "They considered us degenerate, feeble-minded. They called us river rats and pirates and gypsies," the chief said. Members hid their identity to avoid being targeted. Among the documents from that era is a letter from Adolf Hitler thanking the professor who conducted the eugenics study for tips on how to conduct an efficient sterilization program, St. Francis Merrill said. The written historical record is distorted in various ways, she said. "When our history was taught by others, they said we all left and went to Canada. What I say is, 'No, we didn't. You may have that in your books, but they were written by your people,"' St. Francis Merrill said. There are records of 18th century slaughters by settler militias and 99- year timber leases. The tribe is still searching for a document signed by George Washington that promised the tribe's land would not be taken if Abenaki men joined the battle. The tribe will soon release a CD/video called "Against the Darkness" for all Vermont school systems. "We're big on fighting racism with education," St. Francis Merrill said. The state curriculum mandates that students learn about two tribes. The tribe wants one of them to be the Abenaki since Vermont is the tribe's homeland. "A lot of us still live a traditional life, hunting and fishing, and not just the men - women too. We gather berries. We raise big gardens. We try to take care of mother earth and she will provide for us," St. Francis Merrill said. While the tribe awaits the BIA's final determination on recognition, St. Francis Merrill and the council continue to work on issues. "I would like to have some of our homeland back so that our children could afford a home within their homeland. We have no reservation. We haven't filed any land claims. We will file land claims if we get federal recognition," St. Francis Merrill said. If recognition is denied, the tribe will try to find money to appeal. The tribe has no financial backer and no plans at this time to open a casino. Another major concern centers on the tribe's extensive repatriation program. "Right now they don't follow their own laws - no one has been prosecuted for digging up remains of our ancestors," St. Francis Merrill said. Everything that is done today is for the next seven generations, the chief said. "My best hopes are for our children to finally be able to be educated, go to college, come back and work within their own homeland. We'd like better economic development for our tribe. We'd like to have our own plants and put our own people to work," St. Francis Merrill said. Most important is to convey the tribe's steadfastness, the chief said. "I would like the children to know that we've always been here, we're not leaving; we will continue the struggle, but we're not going to disappear," St. Francis Merrill said. Copyright c. 1998 - 2006 Indian Country Today. All Rights Reserved. --------- "RE: South Carolina Tribes seek more than words" --------- Date: Wed, 1 Nov 2006 08:59:24 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="LITTLE CHANGED WITH STATE RECOGNITION" http://www.thestate.com/mld/thestate/news/15896577.htm? source=rss&channel=thestate_news Tribes seek more than words Recognition hasn't led to funding By JOEY HOLLEMAN jholleman@thestate.com November 1, 2006 When South Carolina first recognized its surviving American Indian tribes in 2005, grown men and women cried tears of pride. Nearly two years later, the emotional high hardly has faded, but tribal leaders lament that feeling remains the most tangible impact of tribal recognition. They haven't been showered with financial assistance, whether through government grants or private donations. Little has been done yet to improve their social plight, with its tradition of high dropout and unemployment rates and poor health. And while they can advertise their crafts as Native American, they still can't harvest such animal parts as deer antlers and hawk feathers for the crafts. "We're in our infancy," said Chief Buster Hatcher of the Waccamaw tribe. "It took 20 years of fighting to get recognition. It might take another 20 years to get some of those things." Or as Chief Louie Chavis of the Beaver Creek tribe put it: "Recognition did give us something that we did not have for more than 200 years. It's a word called birthright. But something major with money involved, I don't see that coming our way anytime soon." 'VALIDITY TO OUR EXISTENCE' South Carolina for centuries acted as if it had no native tribes. The state Legislature finally set up requirements for tribal recognition in 2003, in legislation that clearly stated recognition brought no state funding for tribes. The S.C. Commission for Minority Affairs was given oversight over Native American issues and set up rigorous standards to determine the authenticity of a tribe's heritage. In the past two years, the state has recognized five Native American tribes, three groups and one special interest organization. Information about the tribal recognition ended up in newspapers and on Web sites, spreading among the Native American community. "All of a sudden, you would never have any idea how many people called from all over the country," said Chavis, whose tribe, Beaver Creek Indians, gained recognition in 2006. "Never before has it been so cool to be an Indian in South Carolina." A few of the calls are from people who want to help the tribal members improve their lives. The S.C. Department of Health and Environmental Control has talked with various chiefs about starting flu and pneumonia immunization programs at tribal headquarters. The department also is interested in doing studies on high rates of hypertension, diabetes and suicide among the native population. "I feel that the state recognition did open the door to make available more assistance to the tribe," said Chief James Caulder of the Pee Dee Indians of South Carolina. "There's more validity to our existence. We're beginning to become a statistic." The American Indian Conference in November 2005 marked the first time the various tribes gathered in South Carolina to discuss their future since a historical meeting at the Cherokee tribe's former capital of Keowee in the 1800s. Equally as important, state officials attended that conference. It was a solid start, said Will Moreau Goins, CEO of the Eastern Cherokee, Southern Iroquois and United Tribes. "The process of re-entering the society of South Carolina is going to take awhile," Goins said. "They overlooked us, misclassified us, didn't know what our special needs were for so long." Goins feels the Commission for Minority Affairs' hiring of Barbara Morningstar Paul to focus on Native American issues might be the most important result of state recognition so far. "This is a first since the colonial period of this state, that a specific agency is mandated to serve Native American Indian people in South Carolina," Goins said. Paul has worked to connect tribal leaders with resources, digging to find the right contacts in agencies and organizations that haven't dealt with Native Americans before. "Awareness is so important because they've been invisible in the past," Paul said of the tribes. "They're not invisible anymore." 'THEY JUST WANT SOME OF THE SAME THINGS' Programs to help tribes overcome their economic and social problems cost money, which hasn't been forthcoming. Three tribes applied for grants this fall from a pot of $25 million up for grabs from the S.C. Budget and Control Board for tourism, health and general projects. The tribes got nothing in the first round of grants, Goins said. "They gave a $250,000 grant to a golf tournament, but helping the Native American people they recognized is not important," Goins said. Some tribal leaders are reluctant to complain about the lack of state funding. Paul thinks they don't want to appear as if they're entitled to funding. "It's not like they're looking for a handout," Paul said. "There are programs out there for other ethnic groups. They just want some of the same things for the tribes." Paul's agency offers help in putting together grant proposals, a bureaucratic art difficult for nonbureaucrats to master. The key is a good idea that fits sometimes strict grant guidelines. "The government doesn't give us money just because you're an Indian," Caulder said. "You've got to get motivated to go after it." One of the few things state recognition granted to the tribes is the right to label their crafts as Native American. But it's still illegal for them to harvest animal by-products integral to those crafts. "We're working with (the S.C. Department of Natural Resources) on granting exemptions for recognized tribes, but we haven't had a chance to get all of these recognized folks in one basket and go meet with them," Hatcher said. Goins is disappointed the educational establishment hasn't been as anxious to help Native Americans as health professionals. But grade schools are interested, asking the now-official tribes to come tell their history. "Too many textbooks act as if the only Indians in the country are the Western Indians," Paul said. "Now schools are asking the (S.C.) tribes to come in and tell the truth." Tribal leaders are especially busy throughout November, National American Indian Heritage Month. And even if recognition hasn't prompted immediate improvements to the tribes' economic and social challenges, most tribal leaders think the changes have started. "Recognition is a tool, but not a result," Hatcher said. "We can use it if we can get together and make things happen. "But if we sit around and are just proud that we're recognized, we might as well not be recognized." Reach Holleman at (803) 771-8366. Copyright c. 2006 The State, Columbia, SC. --------- "RE: Successful Lakota Business Owner gives back to Youth" --------- Date: Tue, 31 Oct 2006 08:53:19 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="LAKOTA GIVES BACK TO YOUTH" http://nativetimes.com/index.asp?action=displayarticle&article_id=8294 Successful Lakota Business Owner Gives Back to Youth EAGLE BUTTE, SD October 28, 2006 In the 11 years since Rob Laurenz founded his company, Dakota 2000, Pierre, SD, has gone from providing standard Internet services to integrating entire communications systems for its customers. Clearly Laurenz understands the importance of technology, and when he attended the August dedication of the Cokata Wiconi (Center of Life), the Cheyenne River Youth Project's new teen center, he saw an opportunity to lend a helping hand to the Cheyenne River Reservation's future entrepreneurs. As he toured the new facility in August, Laurenz saw the empty stations for computer equipment and pledge cards for individuals who might be interested in making a donation. On behalf of Dakota 2000, he has pledged five computers - the largest single pledge of computers to date. On Cheyenne River, where Laurenz was born and raised, financial instability is unfortunately the rule rather than the exception. Unemployment rates reach far into the upper percentiles, and the region's infrastructure has not encouraged the development of sustainable small businesses. Laurenz's own success in the private sector - Dakota 2000 is 100% owned by American Indians - has inspired him to help turn this trend around. "It is my duty and responsibility to repay that favor in the form of bringing my skills and influences to help improve the economic conditions for all tribal members," Laurenz said. He has stepped up to this challenge in numerous ways. Laurenz supports a variety of organizations working to help integrate technology, teach financial skills and encourage responsible entrepreneurship on the reservation. He is a board member with the Four Bands Community Fund and Mazaska Inc.; both non-profits that provide important training and capacity building for tribal members and their businesses. Getting technology to the reservation's youth is equally important to Laurenz, as is providing them with the skills they need to integrate that technology into their daily lives and dreams for the future. "Within Four Bands, we have designed a program that provides entrepreneurship training for youth," Laurenz said. "I would really like to see the new center work together with Four Bands to get this training started." Laurenz has been familiar with the Cheyenne River Youth Project for more than a decade. He said he trusts its leadership by Executive Director Julie Garreau, a former high school classmate and good friend. For its part, the CRYP is eager to collaborate on new youth programs and services. "That is exactly what this teen center is about," Garreau said. "We need to organize ourselves around our youth and pass on our skills, our inspiration and our culture. We should be working together, and I hope that many more individuals and groups step forward with their ideas and assistance." For now, the new teen facility continues to look for resources and financial support both on and off the reservation. There is still much to be done before the facility can open its doors for area teens, but Garreau is confident that the necessary support will come through - just as it has with Rob Laurenz and Dakota 2000. "We know that we have to do this for our youth," Garreau said. "We need to take responsibility for the direction our community is going." CRYP has been applying the same philosophy of empowerment since 1988. Its many programs aim to encourage the creativity and potential of reservation youth. The Cheyenne River Youth Project (CRYP) and their partner Running Strong for American Indian Youth, are still working to raise the remaining $900,000 of the $3.6 million needed for their new 26,000+ sq. ft teen center in addition to furnishings, equipment and supplies. The Cheyenne River Youth Project is non-profit, youth and family services organization, located on the Cheyenne River Sioux Reservation, providing a youth center for ages 4 - 12 since 1988. On August 14, 2006, CRYP held the dedication of their new teen facility, Cokata Wiconi, which translated means "Center of Life" in the Lakota language. For more information about CRYP's programs and services, including the Cokata Wiconi and how you might be able to help, visit www.lakotayouth.org. For more information on Dakota 2000 products and services, visit www.dakota2000.com. Native American Times. Copyright c. 2005 All Rights Reserved. --------- "RE: JODI RAVE: One woman's death reveals story of many" --------- Date: Mon, 30 Oct 2006 08:34:39 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="JODI RAVE: DOMESTIC VIOLENCE" http://www.billingsgazette.net/articles/2006/10/29/news/state/40-death.txt One woman's death reveals story of many By JODI RAVE Missoulian October 29, 2006 Death's cold hand hadn't brushed over Josie Salois when a Montana medical examiner began to inspect her body. She was 22. The body is that of a well-developed, well nourished, adult Native American female who weighs 155 pounds, is 68 1/2 inches in height ... Josie's family buried her seven years ago in the Willow Creek Cemetery on the Blackfeet Reservation in northwestern Montana. Her mother can still see her bruised body in the casket. The makeup applied to Josie's face concealed those injuries. The young woman died of a severe brain hemorrhage after a night of fighting with her boyfriend. The couple's 13-month-old son, Dylan, was in the house when his mother ended up on the floor, gasping for breath. She arrived by ambulance at 5:49 a.m. at a Missoula emergency room. Family members back on the Blackfeet Reservation received a call notifying them that Josie was brain dead and on life support. They began the nearly five-hour drive to be with her in Missoula, but a doctor pronounced Josie dead by 7:55 a.m. Hospital staff disconnected her from life support before the family arrived. But details of her death and court proceedings to come would only deepen the pain. "It was like a nightmare that would never end," said Andrea Gilham, Josie's sister. "I felt like nobody had compassion for us." When first viewed the body is unclothed and no clothing accompanies it. Jewelry consists of a yellow metal ring with one clear stone on the left ring finger ... Josie died Oct. 29, 1998. She lived with Lawrence LaPlant in campus housing at the University of Montana. They had been together for three years in a relationship marred by busted car windows, black eyes and police reports of domestic violence. LaPlant faced assault charges for beating Josie on the Blackfeet Reservation. He was awaiting trial at tribal court in Browning. "I told Lawrence he better not lay another hand on her," Josie's mother, Lenore, said after seeing her daughter with black eyes. Family members said LaPlant didn't attend Josie's funeral. They still see him from time to time back on the reservation. Edwin Salois wished he had done more to protect his daughter. "I was a police officer for 27 years," he said. "I've seen a lot of domestic abuse. I coped with it then. But when it hit my door, it was a different story. I wanted to take justice into my own hands and serve it myself." But he had Josie's boy to think of, the grandson who calls him Papa. "I didn't want to be a terrible person within his mind," Edwin said. The 8-year-old boy is being raised in his grandmother's home in Browning, where memories of his mom are never far away. He sees her pictures around Lenore's house every day. He knows his mom died, but he doesn't talk about it. "The only thing he's ever said was, 'I never got to hear her voice,' " said Lenore. And at Edwin's house, Josie's car still sits in the driveway. A window is smashed. LaPlant busted it while standing outside the car arguing with Josie, who sat inside with Dylan. Dylan plays in the car when visiting Papa. "Papa, look what I found." The boy kept his mother's watch. Alcohol serum: .21 g/d collected 10/29/98 at 5:29 a.m. ... Andrea Gilham was surprised to hear her sister had been drinking in Missoula on a weekday. "Josie never drank," she said. "That was like the first time she'd ever been out since her son was born." But on this day, she was mad because she learned of LaPlant's relationship with another woman. On Oct. 28, Josie and LaPlant arrived at Missoula's Bodega bar in separate cars. They ended up hanging out with a group of people, including Nathan Pitzer, Susan Dubray Maggi and Daisy Galbreath. The group later partied at Galbreath's before ending up at the home of Pitzer and Maggi, LaPlant's first cousin. Court records provide the following account: Witnesses said the couple had been fighting all night, but their feud intensified at Pitzer and Maggi's house. In the kitchen, Josie grabbed a fork and punctured the skin on LaPlant's stomach. Galbreath said LaPlant threw Josie on the floor a couple of times. Maggi said the couple was hitting each other and pulling