_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' ____ _ , ___ _ , ___ / ' ) / / ) ' ) / / ' VOLUME 15, ISSUE 028 / /-< / /--/ /-- __/_ / ) (___/ / ( (___, WOTANGING IKCHE - Lakota - Common News Wotanging Ikche and Native American News Copyright c. 1996-2007 nanews.org Aboriginal/AmerIndian Perspective about the First Nations of Turtle Island July 9, 2007 Assiniboine Wasasa/red berries moon Yuchi Wagakya/middle of summer moon Eastern Cherokee nvda utsi'dsata'/corn in tassel moon Blackfeet niipoomahkatoyiiksistsikaa to's/summer big holy day moon +-------------------------------------------------------+ | 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.indianz.com; www.pechanga.net; www.indiancountrytoday.com; Mailing List: Chiapas95-En 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: + -- -- -- -- -- -- -- -- -- -- -- + =================== "The real and pressing challenges facing Indian Country are routinely ignored by our political leaders and excluded from our national conversation." "At a minimum, it's disheartening to see our candidates miss an opportunity to recognize the issues - many of which are shared with other minority communities - that face American Indians." __ Kalyn Free, President of the INDN's List Education Fund +- -- -- -- -- -- -- -- -- -- -- -+ | 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 Two hundred thirty-one years ago, 56 men signed their names to a document declaring their, and this foundling Nation's, independence from the yoke of European control. This year also marks the one hundred fortieth anniversary of the founding of Canada... in 1946 it ceased to be a dominion, and in 1982 the Canada Act created the Charter of Rights and Freedoms - the Canadian Constitution and the Canadian Parliament assumed operating control of Canada. What both these nations seem not to comprehend is that the European- descended founders of these young nations still harbored the same intent to exert tyranny and control over some subjects within their assumed borders that they had themselves escaped. Both nations' indigenous peoples, various non-European immigrants, and its women suffered similiar oppressions, and worse, over the years from the growing "independent" governments. Native Peoples celebrate independence on "Independence Day". We celebrate survival and the strength of our ancestors who refused to become copper skinned copies of the oppressors. We celebrate those ancestors keeping our traditions, beliefs and ceremonies alive in their hearts until they could be brought out of hiding. We do not celebrate the independence that was taken away from us. I have witnessed something else in recent years. Those white European descendants are very uncomfortable with the "browning" of North America and are resorting to old tricks of control and oppression in an attempt to stem the shift of power. It's not working nearly as well as they would like. In a city in Northwest Georgia the mayor and council assumed the best way to keep the influx of Hispanics at bay was to enact suppressive laws. The first they trotted out was a law requiring all businesses to have signs of equal or larger signs in English for every sign, including business name, in any non-English language. All the Carnacerias would also have signs that said Meat Market, etc... The "excuse" for this law was it would make it easier for emergency crews to respond to calls for help. (Remember this... there are also old enmities between some South and Central American communities, just as there are between some US Tribes and Canadian First Nations.) The Hispanics banded together, in spite of some differences, and did two things that put "Bubba Law" in its place. First, they went to court and demanded the law be equally enforced. If Carnaceria de Pueblo must also carry a sign that read, "Town Meat Market" then Chateau Elan apartments must also post a huge sign that read "Distinctive Country House", etc. Naturally, those big dollar backed businesses got their backs up, but the courts had little choice but to agree the law had to be enacted and enforced equally. The Mayor and his cronies rescinded their little law. It was one of their last official acts, because next election the Hispanics voted against every one of them in a bloc, and cleaned house. I'm hoping I am not alone in remembering one of the lessons from our ancestors. It is an especially delicious victory when you defeat the enemy with his own tools. In the last elections Native People discovered power at the poll many did not realize they had. There is another big election approaching, and there are some politicians who have made beating up on Indians a part of their act. It's past time we used their own tools and voted these bastards out of office. Happy Independence Day, my relatives. , , Gary Smith (*,*) wotanging@bellsouth.net P. O. Box 672168 (`-') gars@nanews.org Marietta, GA 30007, U.S.A. ===w=w=== http://www.nanews.org ----------- News of the people featured in this issue ----------- Editorial Section: - JODI RAVE: Gaming revenues . Independence (?) Day languish in Montana - Meaning of Independence - YELLOW BIRD: Strive for freedom by Huron Chief of 1700's and equality, too - Indians seeking say - ROSS: Native Law: in Presidential Elections Our Never-ending Struggle - Winner wrestling - II Encounter of Zapatista with cultural differences with Peoples of World - NCAI opposes bill - Alberta to restrict Metis Rights to terminate the CNO - Alberta Me'tis Leader - Appeals court backs shoots down provincial Plan Michigan land-into-trust - Rally for Common Land, - Thruway Authority shoots down Common Ground initiative Seneca $2M Request - Naive Chiefs and Delegates - Elouise C. Cobell meet in Halifax Honored as Rural Hero - More Native Children - Another White Buffalo Calf born being abused and neglected - Navajo Council approves - Indian Children pepper-sprayed $7.3M for Youth Employment - Mille Lacs County - Indian Groups working and Band square off to preserve their Culture - Law enforcement - Emotions run high is a 'dotted blue line' at closing of Indian School - Blackfeet and Sheriff - Nuvamsa Suit reach temporary agreement challenges Tribe's Sovereignty - Justice in Indian Country, Part 2 - Grandmother's wish puts Woman - Native Justice on Traditional Path -- Help needed for Native Brother - Treasury Awards $3.6 Million at Big Sandy to Organizations - Rustywire: Navajo Hour - YELLOW BIRD: - Del "Abe" Jones Poem: Final Rest Wild Rivers need our protection --------- "RE: Meaning of Independence by Huron Chief of 1700's" --------- Date: Sun, 8 Jul 2007 10:18:08 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="UNDERSTANDING INDEPENDENCE" http://nativetimes.com/index.asp?action=displayarticle&article_id=8851 The meaning of Independence by a Huron Chief of the 1700's July 6, 2007 Adario, a seventeeth - century Huron chief, was also known as Kondiaronk (his Huron name) and The Rat (so called by the French). He had a high reputation for bravery and sagacity, and played a prominent part in Frontenac's War (1689-1697) - a series of conflicts between the French and English, and between the French along with their Indian allies and the Iroquois. His skill in diplomacy and confederating the tribes made him an acclaimed peacemaker. He died in Montreal during an important peace conference in 1701. Adario traveled widely and said of his travels: "I have been in France, New York and Quebec, where I Study'd the Customs and Doctrines of the English and French." The following discourse took place between Adario and Baron de Lahontan, a Frenchman, explorer and Lord lieutenant of the French colony at Placentia in Newfoundland. Lahontan has just explained to Adario that without punishing the wicked and rewarding the good, murder and robbery would spread everywhere, and the wh ite man would soon be the most miserable people upon the earth. Adario, in turn, interprets his understanding of the white man's law. "NAY, YOU ARE MISERABLE ENOUGH ALREADY, AND INDEED I CAN'T see how you can be more such. What sort of Men must the EUROPEANS be? What Species of Creatures do they retain to? The EUROPEANS , who must be forc'd to do Good, and have no other Prompter for the avoiding of Evil than the fear of Punishment. If I ask'd thee, what a Man is, thou wouldst answer me, He's a FRENCHMAN, and yet I'll prove that your MAN is rather a BEAVER. For MAN is not intitled to that character upon the force of his walking upright upon two Legs, or of Reading and Writing, and showing a Thousand other Instances of his Industry.... "Who gave you all the Countries that you now inhabit, by what Right do you possess them? They always belong to the ALGONKINS before. In earnest, my dear Brother, I'm sorry for thee from the bottom of my soul. Take my advice, and turn HURON; for I see plainly a vast difference between thy condition and mine. I am Master of my Condition and mine. I am Master of my own Body, I have the absolute disposal of my self, and I do what I please, I am the first and the last of my Nation, I fear no Man, and I depend only upon the Great Spirit. Whereas, thy Body, as well as thy Soul, are doomed to a dependence upon thy great Captain, thy Vice-Roy disposes of thee, thou hast not the liberty of doing what thou hast a mind to; thou art afraid of Robbers, false Whitnesses, Assassins, etc., and thou dependest upon an infinity of Persons whose Places have raised them above thee. Is it true or not?" [Taken from the book "Touch the Earth: A Self-Portrait of Indian Existence.." Compiled by T.C. McLuhan] Native American Times. Copyright c. 2005 All Rights Reserved. --------- "RE: Indians seeking say in Presidential Elections" --------- Date: Sun, 1 Jul 2007 12:41:28 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="GROWING POLITICAL AWARENESS" http://www.pechanga.net/ http://www.bemidjipioneer.com/articles/index.cfm?id=9679 American Indians seeking say in presidential elections Brad Swenson Bemidji Pioneer June 30, 2007 Flexing political muscles in recent elections, an organized American Indian effort now wants a say in presidential elections. INDN's List, a moniker for Indigenous Democratic Network, has sought and endorsed American Indian candidates for a host of partisan and non- partisan elections since it was formed in February 2005. Now, the INDN's List Education Fund seeks to sponsor the first-ever presidential forum on native issues, called "Prez on the Rez," in conjunction with an August campaign camp for Indian candidates. The invite to Democratic presidential candidates was laid down Friday, as organizers of Prez on the Rez issued a statement critical of Thursday night's Howard University-sponsored debate for Democratic presidential candidates. The debate, which focused on minority issues, failed to raise American Indian issues, Prez on the Rez organizers said. "The real and pressing challenges facing Indian Country are routinely ignored by our political leaders and excluded from our national conversation," said Kalyn Free, president of the INDN's List Education Fund. "At a minimum, it's disheartening to see our candidates miss an opportunity to recognize the issues - many of which are shared with other minority communities - that face American Indians. "At worst, this All American Forum' is yet another example of how so many Americans forget our First Americans," Free added in referring to the debate's name. Free, however, lauded New Mexico Gov. Bill Richardson, who is the first Democratic presidential candidate to commit to the Prez on the Rez forum, which is Aug. 23 in Cabazon, Calif., hosted by the Morongo Band of Mission Indians. "The only candidate willing to show leadership when it comes to Indian Country is Bill Richardson," said Free. Richardson has made Indians a priority in his campaign, she said. Most notably, he proposes establishing a Cabinet-level Department of Indian Affairs and appointing as its secretary an American Indian. "Indian voters are watching closely to see if any other candidate will rise to the occasion in offering proven leadership for Indian Country," said Free. Free said while the candidates tackle minority issues, there are still several areas in which the candidates refuse to address Indian Country issues lies in sharp contract to their campaigns. Responding to and praising Sen. Hillary Rodham Clinton's statement that "If HIV/AIDS were the leading cause of death of white women between the ages of 25 and 34, there would be an outraged outcry in this country," Chairman Dan Jones of the Ponca Nation of Oklahoma pointed to other neglected disparities that haunt native women. "If one-third of white women were raped in this country, as they are in Indian Country," said Jones, "not only would there be an outcry but we'd be building walls around them." And Free said INDN's List applauds former Sen. John Edwards of North Carolina "for pointing out the unfairness that exists in our Two Americas," referring to a major theme of Edwards' campaign. "But no discussion about Two Americas is complete without considering the near Third World conditions the plague many of our reservations." Free noted the life expectancy among American Indians is shorter than any other ethnic group and, after Haiti, the shortest in the Western Hemisphere. "What we need in this country is to restore hope to our most neglected communities, a topic on which Sen. (Barack) Obama is right to focus. But just as hopelessness and despair limit the opportunities of our inner-city children, so too do they blind Indian children to the possibilities that lie off their isolated reservations," said Free. While get-out-the-vote efforts among American Indians has intensified in recent election cycles, including among tribal members in the Bemidji area, INDN's List seeks input in the political process, supporting a select group of Indian candidates for state and local offices across America in 2006. INDN's List was an early supporter last year of Irene Folstrom, the Cass Lake native who sought DFL endorsement for state Senate 4, an endorsement which went to Mary Olson of Bemidji, who went on to win the seat. INDN's List was launched in conjunction with the National Congress of American Indians annual meeting, an organization for which Folstrom was a staffer. "Prez on the Rez offers an opportunity to inspire a generation of American Indians with the hope that they can build a better future for Indian Country, but we can't do that without the participation of our national leaders," Free said in calling on the rest of the Democratic presidential candidates to participate in the event. INDN'S List Web site lists the Shakopee Mdewekanton Sioux Community as a major donor, followed by the Mille Lacs Band of Ojibwe. Other Minnesota donors include Folstrom, Leech Lake Band of Ojibwe and Prairie Island Indian Community. In 2006, INDN's List had a 77 percent win rate for the candidates it supported, winning seats in state legislatures in 12 states across America. In an unrelated statement Friday, Clinton's campaign announced more than 40 leading Minnesota officials and community leaders have endorsed Hillary Clinton's presidential bid. The list includes Melanie Benjamin, chief executive of the Mille Lacs Band of Ojibwe. Topping the list was former U.S. Sen. Mark Dayton, DFL-Minn. "I sat next to Sen. Clinton for six years in the Senate chamber and I saw her experience, dedication and tremendous ability at work for all Americans," said Dayton. "I know that she will be our party's best nominee and our country's best president." About half the list includes current and former state lawmakers from the Twin Cities area and metro local officials. Copyright c. 2007 Bemidji Pioneer, Forum Communications Co. --------- "RE: Winner wrestling with cultural differences" --------- Date: Mon, 2 Jul 2007 07:32:49 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="WINNER SD" http://www.pechanga.net/ http://www.rapidcityjournal.com/articles/2007/07/01/ news/top/doc468735935a21f283030645.txt Winner wrestling with cultural differences By Andrea J. Cook, Journal staff July 2, 2007 WINNER - Winner is farm country where dodging a low-flying pheasant is a daily occurrence for people traveling Tripp County highways. Until one of the brilliantly plumed birds crosses your path, they blend into the landscape, and it's easy to forget their presence. The same could be said for the relationship between Winner's American Indian community and its white neighbors. That indifferent, occasionally confrontational coexistence is about to change because of a mediated settlement recently reached between the Winner School District and 14 Indian families who claimed the district's discipline practices unjustly treated Indian children more harshly than their white classmates. About 9 percent of Winner's 3,000 residents are Indian. About 25 percent of the school district's student body is Indian, according to the South Dakota Department of Education's Web site. Located about 18 miles east of Rosebud Indian Reservation, Winner is a typical reservation border town, according to Jennifer Ring of Fargo, N.D., director of the ACLU of the Dakotas. Ring has made several visits to Winner in the past three years for the ACLU. "There's a huge disconnect between the two communities," Ring said. "If anything, I think the Indian community is a lot more aware of what happens in the white community than vice versa." A small, tribal housing development sits just outside of Winner's city limits. Another Indian community is at Ideal, about 14 miles north of town. The class-action lawsuit was filed two years ago on behalf of children living in both communities and in Winner who attended Winner public schools. "It's almost like there's two separate communities," Ring said. "The Indian community tends to live in Indian housing. They have their own social calendars, their own events, and the white community is practically not aware of it at all." Winner Mayor Richard Lewis grew up in Winner in a neighborhood with several Indian families. He has employed Indian carpenters on several of his building projects, including his home, which was built with all Indian labor. On his construction projects, Lewis has dealt with reliable and unreliable white and Indian employees, he said. "It's like any business; You deal with absenteeism." The lawsuit was unfortunate for everyone, White said. "The majority of people in Winner do not discriminate against Indian people because they have no reason to," Lewis said. The business community recognizes the contributions the Indian community makes to the local economy, which also relies heavily on agriculture, he said. As the agricultural economy changes, fewer people remain on area farms and ranches. Tripp County once had a population of 11,000. Now, only about 6,800 residents remain. As the white work force disappears, more Indians are finding jobs in the community, Lewis said. As in most towns bordering a reservation, Indians help boost the local economy. Lewis said Winner businesses realize that the Indian community is a client base they need to serve. A clerk in a local retail store said the manager has cautioned employees not to treat Indian customers suspiciously because it could lead to charges of racism. But Winner resident Vonna Lopez says she knows many Indian people who refuse to shop in Winner because they are treated differently and are shadowed by employees when they go shopping. "Plus, the Highway Patrol tends to stop them," Lopez said. Cars with Todd County license plates are frequently stopped on the highways around Winner, she said. Picking up a copy of the local newspaper, Lewis turned to the listings from magistrate court. If there is discrimination, it can be found in the lists of Indians who are stopped for minor traffic violations, he said. Indians are three times more likely to be stopped than non-Indians, he said. "Why hasn't the Indian community gone after the court system, the Highway Patrol, the county sheriff and police departments across the whole state?" Lewis asked. Racism bridges generations Roger Milk had a "pretty good childhood" in Winner, but he never graduated from high school. Instead, he has a union card proclaiming him a journeyman member of the International Association of Machinists and Aerospace Workers. He earned the card while working in Chicago in the 1970s. Now 73, Milk returned to Winner 30 years ago. His step-grandson, Samuel Antoine, was one of the plaintiffs in the lawsuit. Life in the small Indian community just south of Winner's city limits is good for those who live there, according to Milk, whose home is down the road from the Rosebud housing unit. It's a good community, but things are different for the Indians living in Winner, Milk said. "There are some people in town who put up with us," he said. "Some people in town who will tolerate us and some people in town who will genuinely say 'How are you?' but they are few and far between." Milk has white friends he has known since middle school and high school. "We get along good, we're good friends," Milk said, "but, that's not the whole family." The friendship he shares with former schoolmates has not been passed down to the younger white generations, he said. "The younger ones don't understand Indian people," Milk said. "The younger group seems to think we are automatically the enemy." Ring believes that fear is behind the racial discrimination Indians feel in South Dakota. "There's a sense that somehow Indians are dangerous," Ring said. And, in this case, many white residents were not even aware of what was happening at the school and how Indian students were being treated, Ring said. But Winner is not unique among border towns, Ring says. About 60 percent to 70 percent of her work involves racism. "It's hardest in border towns, but it can happen anywhere," she said. White people who once exchanged greetings with Christine Rinker often don't acknowledge the mother of three since she became involved in the lawsuit. But she said it was important to take a stand against the unfair treatment her son, John, suffered in middle school. John Rinker was charged with disorderly conduct after striking back at a white student who had hit him with a metal-edged ruler. John was briefly suspended from school, and the juvenile court gave him probation and community service. The incident also gave him a juvenile record. School officials did not notify Rinker that John was involved in a fight. She found out about the trouble when she went looking for John after he didn't come out of the middle school at the end of the day. She learned from the principal that John was going to be arrested, but the white boy who slapped him with the ruler was not. It was only after she had spoken with the superintendent and contacted the school board that the white student received two days of in-school suspension. Not long after the incident, Rinker learned that other Indian children attending the Winner Middle School had experienced similar treatment. She was shocked and relieved to learn she was not alone. "It's still unbelievable that they could take children and just make these choices that give them these criminal records," Rinker said. During his time at Winner Middle School, John, who was 13 at the time, felt intimidated and worried that he would get in more trouble, his mother said. An enrolled member of the Rosebud Sioux Tribe, Rinker grew up in Indiana and brought her family to the Winner area about four years ago. Even the racially mixed neighborhoods in Indiana had not prepared her for the discrimination her children faced, she said. "I never realized the kind of problems that were here," she said. The boundary blur The small pockets of tribal trust land scattered throughout Tripp County create mini-reservation communities that depend upon the Winner Fire Department and ambulance for emergency assistance. "We take care of the people of Tripp County," Winner police chief Paul Schueth said. Schueth, who was police chief for 23 years, was not with the department during the years covered by the lawsuit. Schueth was reappointed by Lewis in 2006. Schueth is also a member of the Winner School Board, but like school officials has declined to talk about the lawsuit. "We have a very nice community. Most of the time, everybody gets along with everybody," Schueth said. If there are occasional lapses in behavior in the white or Indian community, drugs or alcohol is usually involved, Schueth said. When law enforcement responds, "it's not because of who they are. It's because of what they've done." Winner has a regional jail that also serves as a federal detention center. Schueth has several Indians on his law enforcement staff. A tribal member has worked for Schueth's small business for more than 20 years. Some of the claims of racism have been blown out of proportion, Schueth said. Winner does have people who bring "some baggage with them" when they move to town, he said. Some of those issues are related to poverty and others to alcoholism or drugs, and they transcend race, he said. "It's the same in every community." "Ninety percent of Native Americans are great people, and everyone gets along," Schueth said. City and county law enforcement officers have no legal jurisdiction on tribal trust lands, but Winner officers do everything they can to help the Indian community, even offering rides home for people who need them, Schueth said. "We do a lot of things that a lot of places don't do," he said. "If they need something, we try to take care of it." All that's asked in return is respect, Schueth said. "If they're respectful, we treat them as they want to be treated." Trouble at school Lopez disagrees with Schueth's assessment of Winner. Lopez was involved in the school lawsuit because of charges leveled against her son, Lance. Three of her six children "persevered and got a diploma" from Winner High School. Lance and two other siblings did not. Each of her children "experienced trouble" in the Winner schools, she said. "We always tried to help them live in a blended community," Lopez said. The children joined Boy Scouts and played baseball. "They had a lot of non-Indian friends, but they still experienced racism." It was worse at school, Lopez said. Many in the Indian community believe that Indian children have been victims of discrimination for decades, Ring said. "There is a sense of not feeling welcome." There is also resentment in Winner's Indian community that the discrimination against Indian students has gone on for this long, Lopez said. One family searched for their child for three days only to find out the child was in custody because of an incident at school, Ring said. School and law enforcement officials all denied knowing where the student was, she said. "There is a deep, deep frustration because they feel the white community still wants to deny that there was anything wrong," Ring said. The white community has a strong ownership of the school, and people are not happy about the claims that there is something wrong, she said. The school was sensitive enough to change the high school's "Warrior's" mascot a few years ago, Lopez said. The Indian head warrior was replaced with a knight's shield and crossed swords. Several homecoming practices that were not part of the traditional Lakota culture were also eliminated. School - the nucleus School is the nucleus of the Winner community, according to Blake Gardner. Gardner, a Hill City teacher, graduated from Winner High School in 2001. He has good memories of the white and Indian people he knew growing up in Winner. Gardner remembers Indians living in the "so called" white part of town, and whites who lived in the "so-called" American Indian part of town. "When I think of Winner, I don't think of Native Americans and white; it's all just one, because that's how I remember it," Gardner said. "There was a Native American community, but it was subliminal." If there was one difference that set whites and Indians apart in Winner, it was their standard of living, he said. Many more Indian families were low-income. Gardner cannot recall any specific incidents at school that he could attribute to racism. He doesn't remember school officials treating Indian students differently than the white students. If anything, discipline was more lenient toward the Indian students, Gardner said. Since becoming a teacher, Gardner has had students in his own classes charged with disruption of school because of their behavior. Many changes are because of "zero tolerance" policies many school districts have adopted, he said. "With zero tolerance now, there's not as much latitude," Gardner said. In the past year, school officials have changed their discipline practices, according to a group of white students gathered in the Armory parking lot after a recent wrestling camp. The boys declined to give their names. "It used to be fair. Now we get punished worse," one boy said. "It isn't torture, by any means. We get treated pretty fair." The Winner school system sets high expectations for its students, the kids said. "School is pretty tough compared to a lot of schools around here." The Winner school system has been a good place for younger students, according to Ring. The problems begin surfacing in middle school, and by high school, many Indian students drop out or transfer to reservation schools. It was encouraging that this year's graduating class included the largest group of Indian graduates ever, Ring said. Just seeing her grandchildren finish high school is not enough for Lopez. She wants them to go to college and have careers. "That's my ultimate dream for them," she said. "I just want the normal things that everyone wants for their kids ... I want good things for them." Looking to the future Lopez is optimistic that the points in the mediated settlement will lay the foundation for a new relationship between the white and Indian community. She has seen changes in attitudes among the white community in the past year. More people are willing to "extend a wave or a handshake" than in the past, she said. "But I don't know how long it is going to stay," Lopez said. Attitudes and relationships change through understanding, according to the Rev. Lyle Martin, pastor of Winner's Trinity Episcopal Church. Martin is active with a local cultural committee that wants to improve understanding between the races and various cultures that consider Winner home. In addition to its Indian community, Winner has a Bohemian heritage that can be traced back to early settlers of the area, he said. "We want to see if we can't get together and maybe find out more about each other," Martin said. "It's time for us to get along." With the lawsuit settlement fresh in the community's minds, Ring said, it might be hard for whites to think the lawsuit was good for the community - but it can be. "Both sides are talking more and are going to talk more," she said. Change will not happen overnight, Ring said. But it will come with the maturing of new generations of Caucasians and Indians who grow up together with a new understanding of each other. Lopez is looking forward to the promise of a better future for her grandchildren. The lawsuit settlement also creates pathways for Indian parents to be active in their children's education, which is good, she said. "The way our kids were being treated is not right or fair," she said. Indian children have loving parents who want the best for them without the fear of their rights being violated. They have the right to a good education, Lopez said. "We see the future in them," she said. "And, we want that future to be with them in a good way." Contact Andrea Cook at 394-8423 or andrea.cook@rapidcityjournal.com Copyright c. 2007 Rapid City Journal. All Rights Reserved. --------- "RE: NCAI opposes bill to terminate the CNO" --------- Date: Sun, 8 Jul 2007 10:18:08 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CNO TERMINATION BILL" http://www.pechanga.net/ http://www.tanasijournal.com/main/index.php? option=com_content&task=view&id=365&Itemid=1&ed=53 National Congress of American Indians Opposes Bill to Terminate the Cherokee Nation Byline/Source: National Congress of American Indians July 6, 2007 WASHINGTON - June 26, 2007 - The National Congress of American Indians (NCAI) strongly opposes the recent legislation introduced by Congresswoman Diane Watson (D-CA), that would terminate the Cherokee Nation over a disagreement on the status of non-Indians within the Cherokee Nation. "It is outrageous to propose to terminate the existence of an Indian Nation," said Joe Garcia, the President of NCAI. "This is an uncalled for response to a legal question of treaty interpretation. When Alabama or California takes an action inconsistent with Congressional views, there is no discussion of revoking their statehood. The attempt to revoke tribal nationhood is equally inappropriate. Not since the Termination Era of the 1950's, when the official policy of the federal government was complete destruction of indigenous peoples, have we seen such a piece of legislation. NCAI was founded to oppose termination of Indian tribes." The status of non-Indians within the Cherokee Nation is a complex legal issue with a very long history. It is currently in litigation and the status of the impacted individuals is preserved while the litigation proceeds. "A decision by the courts will shed a lot of light on the legal and historical questions," said Garcia. "We urge Congress to allow the parties their opportunity to have the issues considered in an orderly fashion." The 1866 Treaty with the Cherokee Nation was ratified in the aftermath of the Civil War when Oklahoma was exclusively Indian Territory. The treaty created allotments of land for non-Indians living within the territory of the Cherokee, including freed African-American slaves known as the Freedman. In 1906, when Congress disestablished the Indian Territory and made Oklahoma a state, the Freedmen lands were taken out of tribal jurisdiction and placed under state jurisdiction. "This is not a simple race issue," Garcia continued. "The Cherokee membership issues are complex, and it does a disservice to both of our communities to oversimplify them." "The histories and cultures of African American and Native American communities are intertwined in many places," said Garcia. "We are friends and allies. We respect the Congressional Black Caucus' questions and support continued dialogue. But legislation requesting the termination of a sovereign tribal government is outrageous and unacceptable." Copyright c. 2007 Tanasi Journal, an ongoing project of Wisdom Keepers, Inc. --------- "RE: Appeals court backs Michigan land-into-trust" --------- Date: Fri, 6 Jul 2007 07:24:28 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="NOTTAWASEPPI HURON BAND OF POTAWATOMIE" http://www.indianz.com/News/2007/003764.asp Appeals court backs Michigan land-into-trust acquisition July 5, 2007 A Michigan tribe can finally move forward with its casino plans after a federal appeals court on Tuesday dismissed yet another land-into-trust lawsuit. The Nottawaseppi Huron Band of Potawatomi Indians gained federal recognition in 1995 and filed a land-into-trust application in 1999. The tribe wants to build a $270 million casino on 79 acres in Calhoun County. But an anti-gaming group called Citizens Exposing Truth About Casinos has been holding up the process. Even though Michigan has more than 20 tribal and non-tribal gaming facilities, CETAC and other groups have been trying to stop other tribes from getting into the game. The anti-gaming movement, however, has suffered a series of legal defeats. In the most recent one, the D.C. Circuit Court of Appeals denied CETAC's attempt to stop the Bureau of Indian Affairs from acquiring the land for the Nottawaseppi Huron Band. "This is a great day for the tribe and all our supporters in the Calhoun County region," chairwoman Laura Spurr said on Tuesday. "Today, justice was done for our members and their families." The Nottawaseppi Huron Band is the third Michigan tribe whose land-into- trust application has met with approval from the courts. This past year, a federal judge in Washington, D.C., ruled in favor of the Match-E-Be-Nash- She-Wish Band of Pottawatomi Indians, also known as the Gun Lake Tribe. Last year, the D.C. Circuit upheld a land-into-trust acquisition for the Pokagon Band of Potawatomi Indians. The tribe plans to open its casino early next month after more than six years of litigation. In all three cases, the tribes qualified for an exception in the Indian Gaming Regulatory Act that applies to newly recognized tribes. The Nottawaseppi Huron Band and the Match-E-Be-Nash-She-Wish Band went through the Bureau of Indian Affairs process while the Pokagon Band won legislative recognition. Under Section 20 of IGRA, newly recognized tribes can open casinos on newly acquired land, also known as an "initial reservation." The goal of the exception is to make sure these tribes have the same opportunities as tribes with established reservations, the D.C. Circuit said in its 21-page decision. "Congress's primary purpose in enacting IGRA is evident as well from the inclusion of several exceptions to the gaming prohibition on after- acquired lands in order to allow newly acknowledged or restored tribes to engage in gaming on par with other tribes," Judge wrote for the majority. CETAC tried to force the Nottawaseppi Huron Band to go through a more cumbersome and complex process known as the two-part determination. If a tribe can't meet one of the Section 20 exceptions, it must receive approval from the state governor, as well as federal approval, before opening a casino on newly acquired land. In the history of IGRA, only four governors have concurred with a two- part determination, making it nearly impossible for a tribe to succeed. But the D.C. Circuit said the Nottawaseppi Huron Band doesn't have to go through this process because it does not have any lands held in trust by the federal government. The state of Michigan holds title to a 120-acre parcel where the tribe has resided since the 1840s but that doesn't qualify as trust land, the court said. The tribe also doesn't exercise governmental authority over the land, a key requisite of IGRA, the court added. With the victory, only the Gun Lake Band remains without an established land base. "Michigan has been delayed thousands of great jobs and millions of local and state revenue sharing dollars," said Chairman D.K. Sprague. All three cases were handled by a Michigan attorney named Robert Jonker whom President Bush has nominated for a federal judgeship. The Michigan tribes unanimously oppose Jonker, saying his role in the anti-gaming lawsuits would affect his ability to rule on Indian law cases. He has said he will be a fair and impartial judge. Copyright c. 2007 Indianz.Com. --------- "RE: Thruway Authority shoots down Seneca $2M Request" --------- Date: Fri, 6 Jul 2007 07:24:28 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="SENECA TOLL FEE REJECTED" http://www.pechanga.net/ http://post-journal.com/articles.asp?articleID=17297 Thruway Authority Shoots Down $2M Request By SHARON TURANO July 6, 2007 New York State Thruway Authorities will not pay the Seneca Nation of Indians a $2 million bill the nation issued for Thruway use of nation land in the Cattaraugus Territory. A letter signed by Michael R. Fleischer, New York State Thruway Authority, New York State Canal Corporation executive director, said the state has provided adequate compensation for the use of the land and no more payment will be given to the Indian nation. "The Authority has paid in full for the value of a permanent easement for Thruway purposes across Seneca territory," said a letter written by Thruway officials. "Accordingly, the Seneca Nation has already been fully compensated for this use. Therefore, the authority will not be making additional payments as requested in your letter." The payment that was made, according to authority spokesperson Betsy Graham, refers to $75,000 paid in to the nation in 1954. The payment was made when an agreement between the state and the Seneca Nation of Indians authorized the Thruway right of way across 300 acres of the Cattaraugus reservation. On April 14, however, the Tribal Council rescinded the 53-year-old agreement, effectively turning the state and a three-mile stretch of thoroughfare into trespassers on Seneca land. The Indian nation wants to negotiate with the state for compensation - perhaps a yearly payment - for use of the land a few miles from the Lake Erie shore. The nation is also looking at other roads and rights of way for which they may have been shortchanged. In rescinding the Thruway right of way, the Tribal Council said the U.S. government never gave the required approvals. Tribal leaders cited a 1999 opinion by U.S. District Magistrate Carol Heckman which said that the Secretary of the Interior had not complied with laws governing rights of way on Indian lands. The decision was part of a Seneca land claim case involving Grand Island, north of Buffalo, which the Senecas lost. In May, the council voted to charge $1 per car for vehicles passing through its land on which portions of the Thruway sit. A $2 million bill for April, May and June use of nation land was sent to the Thruway Authority. Seneca Nation President Maurice A. John and state Gov. Eliot Spitzer met in May - the first meeting between the two new leaders. Their governments have been at odds regarding expected state attempts to collect state sales tax on reservation sales to non-Indians. Spitzer included $200 million in revenue from the tax in the state budget, Senecas have maintained state tax collections on their reservations is a violation of federal treaties they have with the U.S. government. After the rescinding the 1954 agreement, state Assemblyman Sam Hoyt said the Thruway issue was the Senecas way of balancing the state's attempt to collect tobacco tax. "It's an attempt by the Seneca Nation to try to leverage the Thruway issue to get a more favorable outcome with regard to their negotiations with Gov. Spitzer on the tobacco tax issue," he said. "I don't fault them. In fact, it's pretty creative." Due to the tax issue, Seneca officials reported reviewing all state/Seneca agreements. Upon such review, they reported the U.S. Government never gave proper approval of a 1954 agreement allowing the state Thruway to pass through three miles of the Cattaraugus Territory. The Tribal Council rescinded the agreement, calling the continued use of the Thruway without nation permission "an on-going act of trespass." Seneca spokespeople said the nation's leaders are on vacation and could not be reached for comment Thursday. Nation officials have discussed the possibility of tollbooths being erected for the land's use. The thruway runs through about 300 acres of nation land. Copyright c. 2007 The Post-Journal, Jamestown New York. --------- "RE: Elouise C. Cobell Honored as Rural Hero" --------- Date: Thu, 5 Jul 2007 07:30:46 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="FIRST NATIONAL RURAL ASSEMBLY HONORS COBELL" http://www.goldentrianglenews.com/articles/2007/07/04/ glacier_reporter/news/news9.txt Elouise C. Cobell Honored as Rural Hero at First National Rural Assembly July 3, 2007 Advocate for Native Americans, Elouise C. Cobell of Browning was honored as a Rural Hero during the National Rural Assembly's annual meeting June 25 near Washington D.C. Born and raised on the Blackfeet Indian Reservation in Montana, in a home without running water or electricity, Cobell became an accountant, banker and community development corporation director. She is also the author, named plaintiff and chief spokesperson for a lawsuit to recover billions of dollars in federal trust land management fees never paid to hundreds of thousands of Native Americans. Her suit is not decided yet, but her courage and persistence have shined a powerful light on injustice and blazed a path for many others to follow. Cobell was honored for her work in advocacy. Five others were awarded as heroes in separate categories. They were Senator Max Baucus (D-MT) for government; Bill Bynum of Jackson, Miss., for investment and entrepreneurship; Dr. Forrest W. Callico of Stanford, Ky., for health; Sharon B. King of New York, for philanthropy; and Al Smith of Lexington, Ky. for journalism. The groups hosting the National Rural Assembly will each year honor rural heroes, in different categories, whose work has significantly benefited rural America regionally or nationally. "Rural America has greatly benefited from the work of these six dedicated individuals. All have seen a need and then looked at it as an opportunity to help make a difference - not for themselves but for those who live in rural America. They truly are heroes," said Sterling K. Speirn, President and Chief Executive Officer of the W.K. Kellogg Foundation. The 2007 National Rural Assembly is bringing together more than 300 of the nation's rural leaders July 25-27 near Washington D.C. to organize a national network of rural interests and develop specific rural policy initiatives. This is expected to be the first of many assemblies. It is supported by the W.K. Kellogg Foundation, The Ford Foundation, the National Conference of State Legislatures and a host of rural development, education and support organizations. For more information about the 2007 National Rural Assembly, visit www.ruralassembly.org. Copyright c. 2007 Glacier Reporter - Golden Triangle Newspapers. --------- "RE: Another White Buffalo Calf born" --------- Date: Tue, 3 Jul 2007 07:31:48 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="REMEMBERING WHITE BUFFALO CALF WOMAN" http://nativetimes.com/index.asp?action=displayarticle&article_id=8845 Another white buffalo calf born inspires new look at old legend Virginia Richey, Cheyenne and Arapaho Tribal Tribune July 2, 2007 White Buffalo Calf Woman's legend is ancient, arising about 2000 years ago, and is central to the spiritual practices of numerous Native American nations. Various, but similar, versions of the legend of White Buffalo Calf Woman are told. A more popular version of the legend is as follows: While two warriors were out hunting buffalo, a white buffalo calf appeared. As the calf approached them it changed into a beautiful young woman... which is how it came to be called the White Buffalo Calf Woman. During her appearance one of the young warriors offended her with his lustful thoughts, and she asked him to approach. As he stepped forward, a black cloud descended over him and when it dissipated all that was left of him was his bones. The other warrior fell to his knees and began to pray. She told him to return to his people, telling them she would appear to them in four days, bringing with her a sacred bundle, and this she did, appearing to them as a white buffalo calf descending on a cloud. Stepping down, she rolled over on the ground; changing from white to black, then yellow, to red, representing that regardless of color we are all children of Mother Earth. Once again she arose into a beautiful woman, now cradling the sacred bundle in her arms. Spending four days with the people, White Buffalo Calf Woman taught them sacred songs, dances, and ceremonies as well as the traditional ways. She also instructed them to be responsible caretakers of the land, and to always be mindful that the children are the future of the people. On the fourth day she left in the same manner she had arrived, telling the people she was leaving the sacred bundle, the White Buffalo Calf Woman pipe, in their care. She promised to one-day return for it and to bring harmony and spiritual balance to the world. It was told that next time there is chaos and disparity, she would return as a White Buffalo Calf. On November 12, 2006 at the Woodland Zoo located in Farmington, Pennsylvania a White Buffalo calf was born. Later on December 23, a cold rainy Saturday Native Americans from around the nation gathered for a naming ceremony. Chief White Panther, and Kim Ord, of the Traditional United Eastern Lenape Nation, performed it. The newly born calf was named Kenahkihinen - (Ke-nah-ki-nen) which means "Watch Over Us." Although the odds of getting a white buffalo from a normal brown buffalo are about one and ten million, this is not the first time the legend has come to pass. In 1833, a white bison was killed by the Cheyenne. The skin of this bison is hanging on the wall of Bent's Old Fort in Colorado. They killed this white bison during the Leonid Meteor Shower (The Night the Stars Fell) and scribed a peace and trade treaty on its skin. Historian Josiah Gregg and other travelers on the Santa Fe Trail documented this event. A white bison named Big Medicine (1933-1959) was born in the wild on the National Bison Range on Montana's Flathead Indian Reservation, and is now displayed at the Montana Historical Society. Another white buffalo was recorded at the U.S. Army Arctic Testing Center, Fort Greely, Alaska. This buffalo was part of a herd that had been relocated from Montana. A white female named Miracle was born at the family farm of Dave, Valerie, and Corey Heider near Janesville, Wisconsin on August 20, 1994. Her fur fully transitioned to brown as she matured, and she gave birth to four calves of her own before dying of natural causes on September 19, 2004. Ma-hi-ya-sqa ("White Cloud") is an albino White Buffalo born July 10, 1996. She has resided since 1997 at the National Buffalo Museum and Cultural Center in Jamestown, North Dakota. Ma-hi-ya-sqa has been certified by the National Bison Association as an albino white bison; she is deaf and has impaired vision. She has had two calves, both brown. A male white buffalo named Spirit of Peace was born on April 17, 2005, on the Blatz Bison Ranch in Fort St. John, British Columbia. Unfortunately, Spirit of Peace died on June 1 of the same year, probably as a result of his premature birth. A white male named Blizzard was born in March 2006 on the farm of an anonymous rancher, who arranged to have the calf transported to Assinibboine Park Zoo in Winnipeg, Manitoba, in recognition of the calf's spiritual significance to aboriginal people. The Heider farm was blessed with a second white buffalo born on August 25, 2006. The male calf was named Miracle Second Chance, and was unrelated to Miracle. The Heiders planned to breed the male with the descendents of Miracle, but during a thunderstorm late November 26, 2006, five buffalos on the farm were killed in a lightning strike, including Miracle Second Chance. As native Americans continue to seek spiritual guidance they can learn more about the legend, and the latest arrival of the white calve, Kenahkihinen, by visiting the website woodlandzoo.net Native American Times. Copyright c. 2005 All Rights Reserved. --------- "RE: Navajo Council approves $7.3M for Youth Employment" --------- Date: Tuesday, July 03, 2007 11:50 pm From: Sararesa Begay Subj: 21st Navajo Nation Council Approves $7.3 million for Summer Youth Employment during the Council Special Session Navajo Nation Council Office of the Speaker Contact: Sararesa Begay, Public Information Officer (928) 871-6384 sararesabegay@navajo.org http://www.navajonationcouncil.org July 3, 2007 FOR IMMEDIATE RELEASE: 21st Navajo Nation Council Approves $7.3 million for Summer Youth Employment during the Council Special Session WINDOW ROCK, Ariz. - The 21st Navajo Nation Council approved $7.3 million for Navajo Nation Summer Youth Employment during the council Special Session held on Tuesday, July 3, at the Dine' Education Center. Funding for the youth was the only item on the agenda; the bill was sponsored by Delegate Young Jeff Tom (Mariano Lake/Smith Lake) The Undesignated, Unreserved Fund has $18 million, and he wanted to use $3 million for youth employment, Tom said. The Fort Defiance Caucus unanimously supports asking for $800,000 for the chapter's youth department, said Council delegate Harold Wauneka (Fort Defiance). Delegate Orlanda Smith-Hodge (Cornfields/Klagetoh/Greasewood/Wide Ruins) added a funding amendment totaling $2.6 million for various departments, including financial assistance funds for the Office of the Speaker and Office of the President. In this case, each delegate would be allowed $15, 000 in financial assistance funds. After Smith-Hodge's amendment passed, council delegate Sampson Begay (Jeddito/Steamboat/Low Mountain) asked for $150,000 for consultants for both the Public Safety and Transportation and Community Development committees. The consultants would be used to seek federal funding for ongoing projects, Begay noted. "I support this, because I think it is an emergency," said Delegate Lorenzo Curley (Lupton/Houck/Nahata Dziil) Begay's amendment was approved 52-28. Some amendments made to the legislation include $800,00 to the tribal motor vehicle department that was presented by council delegate Erin M. Keeswood Sr. (Tse Daa K'aan), Keeswood's amendment passed by a 51-28 margin. All the amendments passed. Although the special session was held at the Dine' Education Center because of renovations ongoing at the Navajo Nation Council Chamber the council chamber is scheduled for use by July 16, the opening day of the summer session, said Speaker Lawrence T. Morgan (Iyanbito/Pinedale). --------- "RE: Indian Groups working to preserve their Culture" --------- Date: Sun, 8 Jul 2007 10:18:08 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="KEEPING THE FIRE" http://www.fredericknewspost.com/sections/news/display.htm?StoryID=62257 American Indian groups working to preserve their culture By Nancy Hernandez News-Post Staff July 8, 2007 More than 1,500 American Indians live in Frederick County. They are nurses, government employees, mortgage lenders, teachers and students. Some grew up on reservations. Others did not. They are Cherokee, Lumbee, Sioux and Chippewa. While their tribal names might conjure images of courageous warriors on horseback, American Indians have always been more than stereotypes. They were never just noble chiefs or vicious savages, said Theda McPheron-Keel, a Frederick County resident who belongs to the Cherokee and Lower Poarch Creek Nations. "They were simply human beings." Like their neighbors of other races, American Indians today face contemporary challenges, such as finding health care, paying a mortgage and filling the gas tank. And for some, living in mainstream America poses an additional dilemma -- how to maintain ties to ancestral traditions. Two county residents are separately starting groups to bring American Indians together to find solutions. The American Indian Initiative Ann Walker, a Frederick County school teacher and archaeologist, has known since she was a child that she wanted to highlight American Indian culture. Her father belonged to the Lumbee tribe. Walker planned on becoming a curator and worked for several years at her dream job at the Smithsonian Institution's National Museum of the American Indian. While there, she discovered a penchant for community service. Now she hopes to use those skills and interests to benefit American Indians across Frederick County and the Mid-Atlantic region. She wants to build a center where American Indians can receive health care and share information about their different tribal customs. Each tribe has its own language, dances and ceremonies. Her vision also includes introducing a more accurate and balanced portrayal of American Indians into school classrooms, Walker said. "My son still comes home and tells me Christopher Columbus discovered America," she said. Walker is forming a group called The American Indian Initiative. About 15 people gathered for the first time recently at the New Market home of Irene Packer-Halsey, whose late husband was a member of the Three Affiliated Tribes -- Mandan, Hidatsa and Arikara, to offer suggestions and learn more about the group. A center would help American Indians gain recognition in the community, Walker said. Nearly 43,000 Marylanders identify themselves as American Indians, according to 2006 Census Bureau estimates. Yet their faces are seldom seen in magazines, on television or in the public arena, Walker said. "There are a lot of natives whose voices need to be heard," she said. Walker believes Frederick County is the perfect location for a center. Many American Indians have moved to the county in recent years and it is not far from Washington. Frederick resident William Reeves, who is Mandan-Hidatsa, would like to see a center built in Frederick. American Indians who live far from their reservations can become disconnected with their tribes' customs, he said. Visiting a few weeks each year isn't enough time to learn a lifetime of culture, Reeves said. A center would allow people more consistent opportunities to study and share traditions and languages. Walker has also enlisted the help of American Indian leaders, such as McPheron-Keel. About 10 years ago, she and her late husband co-founded Wind Hollow Foundation, a Frederick-based nonprofit organization that offers programs on culture, economic development, health care and education to help American Indians improve their lives. McPheron-Keel, a registered nurse with multiple graduate degrees, will teach a noncredit course in American Indian studies this fall at Frederick Community College. She believes most school books omit or distort details about American Indians and wants to work with Walker to develop an American Indian curriculum for elementary through high school. "History is written by the conqueror and we weren't the conquerors," McPheron-Keel said. Four Feathers Arthur Lyles was a teenager before he learned he was American Indian. His parents and grandparents never spoke of their ancestry for fear of discrimination. Now 24, he grew up believing his dark-skinned family was black. At age 13, he questioned why his maternal grandmother didn't look like everyone else. "She looked like a white woman with black hair," Lyles said. He discovered his grandmother was full-blooded eastern Cherokee. The expression, full-blooded, means both her parents and both sets of her grandparents were Cherokee. Lyles learned his paternal grandmother was also American Indian, of the Lakota Sioux tribe. Since then, he has earnestly studied American Indian life. He attends powwows throughout the country, reads books and seeks other American Indians familiar with ancient tribal traditions. "I'm a person who wants to learn, but wasn't privileged to grow up with people teaching me," Lyles said. He formed Four Feathers in January to help American Indians living in Frederick County stay connected to their cultures and introduce non- Indians to the customs. "American Indian people have gone through too much to let their culture die," Lyles said. The group, which has grown from two to six members, hopes to conduct classes and performs dances at special events. Members are working with other American Indians to organize a powwow in Frederick County, Lyles said. They hope the event will take place in 2008 or 2009. Lyles envisions his group's educational focus extending to local classrooms and reservations. He hopes to begin after-school tutoring programs where students can go for help with homework and test preparation. And he would like to pair Frederick County sponsors with American Indian children living on reservations to help pay for the children's schooling and medical needs. Copyright 1997-07 The Frederick News-Post, - Randall Family, LLC. All rights reserved. --------- "RE: Emotions run high at closing of Indian School" --------- Date: Tue, 3 Jul 2007 07:31:48 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="INDIAN SCHOOL CLOSES" http://www.pechanga.net/ http://www.cheboygannews.com/articles/2007/07/02/news/news5.txt Emotions run high at closing of American Indian school By MIKE FORNES Tribune Staff Writer July 2, 2007 INDIAN RIVER - Many memories and emotions surfaced for those who attended Saturday's American Indian ceremonial closing of the Holy Childhood of Jesus School in Harbor Springs, Mich., soon to be taken down. The school started operation in 1829 with 13 day-students and 25 boarders in a small log structure. In 1885 a three-story frame building that comprised two former hotels became the school's home, and was run by three School Sisters of Notre Dame. The first brick structure was built in 1913, with an addition in 1928. In 1929 it was declared to be the largest Indian Mission School in the United States. In 1983 it ceased to operate as a school and became home to the daycare and thrift shop. Like many who attended the school, Don Portman of Indian River recalls his time there with fondness, but remembers that his arrival was different from that of other students. "My father dropped me off when I was 7 years old, in 1943, and I left there at the age of 9, in 1946," Portman said. "There were no good-bye's he just left. There I was, I felt rejected. Everyone went home for the summer, but I didn't, I stayed there and my two brothers were there too. My parents were going through a divorce at that time and my family lived in Cheboygan. The nuns took care of me with food, clothes, and a bed to sleep on, plus an education. They also gave me religion." Portman's bittersweet circumstances were such that a summer friend from Chicago liked him so much the boy's family considered adopting him, and almost did. "I was set up to be adopted by a family from Chicago, who had a son that I played with over there," Portman said with a smile. "My mom found out about it and sent an aunt to get me and I was with them for six months. Then my father brought me back with him." During the two years he was at the school, Portman said he remembers a caring atmosphere, with very few instances of severe discipline. "Mostly I remember that the nuns and priests were kind," he explained. "I ate a lot of pea soup and windmill cookies, and I liked that. They had a gym there and I enjoyed using it. They would put polish on the hardwood floors and we would wear our socks and sort of skate around and polish it. That was fun, too. I can remember the nuns walking us around the bay in the fall, and hearing the leaves crunching under my feet. Everybody had chores to do. "I didn't have any money, but the nuns would give me some anyway. The toy I had was a button on a string; we would spin it around and hit each other's button. The only candy I had was toothpaste. I had a cold once and it really hurt. I asked the nun of our dorm for something to take for my cold. She went and brought me back a teaspoon of kerosene and sugar, she said `open your mouth,' and when I tasted that, I never had a cold again." Portman said that he is half Ottawa and half Chippewa, and is now an elder with the Odawa tribe. He raised his own family in Livonia, and retired in 1991, moving to the Indian River area in 1996. The Holy Childhood of Jesus School made a definite impression on how he developed his own family. "It taught me how to show a love for my own children, moreso than I ever had," he declared. "My father was dropped off there when he was 6, and he stayed there for 15 years and graduated then stayed three or four more years and became a master plumber. His father never came back. He stayed there for 15 years; it was the only home he had. He must have loved it there to stay so long." Saturday the Little Traverse Band of Odawa Indians Ladies' Drum group played as all visitors were smudged at the door of the school. Upon entering the gymnasium, former students and visitors had a chance to share memories with one another while looking at historic photos. A greeting song was performed, followed by flag and pipe ceremonies. Church and tribal leaders then prayed in Anishinaabemowin and English. Those who attended the school either as boarders or as day-students had the opportunity to come forward to express their feelings and memories about their experiences at the school. Portman said his father's feelings for the school likely provided an answer when the family was in distress due to the divorce. "He walked on at the age of 88," he said. "I never had any hate for him; I figured he had his reasons for what he did. But the faith I have today started at the orphanage from 1943 to 1945. Was this a blessing? I think it was. Would I do it again? Yes I would." Copyright c. 2007 The Cheboygan Daily Tribune. All rights reserved. --------- "RE: Nuvamsa Suit challenges Tribe's Sovereignty" --------- Date: Tue, 3 Jul 2007 07:31:48 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="HOPI CONCERNED ABOUT IMPACT OF LAWSUIT" http://www.pechanga.net/ http://www.upi.com/NewsTrack/Top_News/2007/07/02/ suit_challenges_tribes_sovereignty/3269/ Suit challenges tribe's sovereignty United Press International July 2, 2007 ALBUQUERQUE, July 2 (UPI) - New Mexico's Hopi Indians are worried a lawsuit filed by their ousted chairman could affect the sovereign immunity of all American Indian tribes. Ben Nuvamsa filed suit asking the tribal trial court to overturn his removal as chairman for failing to meet residency rules, The Albuquerque Journal reported Monday. The Hopi Tribal Council nullified Nuvamsa's election in May on grounds anyone running for office must have resided on Hopi lands for two years before taking a post. Tribal Vice Chairman Todd Honyaoma Sr. told the Journal Saturday only an act of Congress or of the Hopi Tribal Council can overturn the tribe's right to govern itself and make its own rules and decisions. If the tribal court upholds Nuvamsa's suit, it would set a dangerous precedent and establish case law that would affect the right to self- government for all tribes, says Art Batala, Honyaoma's chief of staff. Copyright c. 2007 United Press International, Inc. All Rights Reserved. --------- "RE: Grandmother's wish puts Woman on Traditional Path" --------- Date: Tue, 3 Jul 2007 07:31:48 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ELDER'S MESSAGE" http://www.gallupindependent.com/2007/july/070207nkj_eldrsmsg.html An elder's message Grandmother's wish puts woman on traditional path By Natasha Kaye Johnson Dine' Bureau July 2, 2007 RED MESA, Ariz. - Throughout her childhood and into her early adult years, Andrethia Bia measured her success according to Western standards. During her high school career, she was active in an endless list of extracurricular activities from being vice president of student council to being a year-round athlete. At 18 years old, she graduated from Red Mesa High School and accepted a cross country scholarship to the College of Eastern Utah in Blanding. As a child, Bia was raised traditionally, and spent most of her time with her late grandmother Mary Kitseally, helping her with the sheep and watching her weave. Her childhood was filled the Dine' teachings and philosophy, and she grew up speaking fluent Navajo. When she graduated, Bia was ready to move away and start a successful life on the reservation. Thoughts of a degree that could lead to a blossomed career, and eventually a two-story home and nice vehicles rested in the back of her mind. She wanted to leave to pursue her degree, but also to relieve the pressures and responsibilities of living at home. "I wanted to move away because I felt like everybody relied on me," Bia said. "I wanted to go into the city." Bia went on to school and work in the metropolis areas of Utah and Arizona for the next 10 years following high school. Among other things, she worked as a teacher at the Salt River reservation. She surrounded herself with other Navajos and Native Americans, and stayed busy with work and her two boys. But something kept bothering her. "There was a part of me that wasn't right," Bia said. Childhood memories, like herding sheep and picking herbs with her grandmother, stayed vivid in her memory and she yearned to be back. "She was always in my mind," Bia said. "I wanted to live back in my homeland." After over 10 years of the hustle and bustle of the city, she was ready to come home. The city just didn't fit anymore, and she wanted to begin relearning her traditions and teaching her own children. Adjusting and relearning Bia admits that the adjustment back home was difficult. "There's a lot of opportunities there (in the city)," Bia said. "It's just so easy to move out there." But when Bia did return, she decided that she would begin weaving, just as her mother and grandmother had. But being able to weave was not just the only thing that she wanted to do. It was three years ago when she began longing for a deeper understanding of Navajo philosophy. "Who is White Shell woman? Who is Changing Woman? What is the difference? What is 'iina'?" Bia, who is now 30 years old, asked. "There was a part of me urging for that kind of knowledge. I always helped, but I never put myself into it," she remembers. She began talking to elders and decided to take classes at Dine' College to learn as much as she could. She started weaving a little over a year ago, and began taking weaving classes at the college. "When I started school at Dine' College, I had a connection there," Bia said. A special dream Though the adjustment back was not easy, one night she became completely convinced that her decision to come back was the right one. Her decision to return was reaffirmed when she had a dream about her grandmother, Mary. In January, Bia's grandmother came to her in her dream. At the time, her grandmother was in a nursing home. Bia vividly remembers giving her grandmother a hug, and talking to her in Navajo, expressing how happy she was to see her. The dream came to Bia during a time when she was having a hard time with her loom, and had to take it apart more than ten times to try and fix it. In Navajo, Bia's grandmother explained the reason she came to her. "The reason I came to is because I am waiting for your rug," Bia remembers her saying. Her grandmother went on to say that it made her happy that is learning to weave. She also told her granddaughter that she would continue her journey onto the next world once she finished the rug. "This was my dream," Bia recalled, as she cried and wiped her eyes. Bia said she didn't want to finish the rug after the dream, and was scared that her grandmother would pass if she finished. She shared the dream with her mother, and confided in weaving teacher at Dine' College about what to do. Her teacher told her that she needed to visit her grandmother and tell her about the dream. "I went to go see my grandma, and I told her I cannot finish the rug," Bia said. Bia explained the dream to her grandmother, and then broke down, telling her grandma that she wished she would have picked up her teachings earlier. "I felt that it was too late for me," she said. But her grandmother reassured her that everything was OK, and as it should be. "She massaged my hand and said it's OK, you're going to learn," Bia said as she cried, recalling the day she visited her grandmother in the nursing home. A month later, her grandmother passed away, just shortly after Bia completed her rug. Her aunts decided that Bia would keep her weaving tools and her loom. "For me that's a blessing," she said. Thankful to be home Thinking back, Bia admits thinking that Navajo culture and philosophy was of minimal importance. Now, it has become the center of her focus. "If I don't understand, I pray about it," Bia said. "I think that's what she (her grandmother) wanted me to do." Along with learning the traditional songs that go with weaving, she is a full-time student pursuing elementary education, and works full-time for the Navajo Nation Park Service. She is also working on a business plan to start a bed and breakfast. But the best moments her day come when she can spend time with elders, and her children. "They (elders) want somebody around them to share their philosophy with them," Bia said. "I'm not embarrassed to say I started (learning) last year. You're never too old, and it's never too late." "I'm very proud of my daughter," Bia's mother, Ethel Bia, said. She believes that her daughter's dream about her mother was very special, and was a gift. "We have to rely on our Navajo philosophy," Ethel Bia said. "That's our income." Ethel Bia was happy when her daughter and grandchildren finally came home. "We (family) said don't be living in Phoenix your whole life," Ethel Bia remembers telling her daughter. "She's doing that for her family, her community, and for her people, and not only herself." Copyright c. 2007 the Gallup Independent. --------- "RE: Treasury Awards $3.6 Million to Organizations" --------- Date: Sun, 8 Jul 2007 10:18:08 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="MONEY AWARDED FOR SUPPORT" http://www.ustreas.gov/press/releases/hp484.htm Treasury Awards $3.6 Million to Organizations Serving Economically Distressed Native American Communities July 6, 2007 Crazy Horse, South Dakota - The director of the U.S. Treasury Department's Community Development Financial Institutions (CDFI) Fund, Kimberly A. Reed, visited South Dakota's Crazy Horse Memorial today to announce awards totaling $3,632,292 to 19 organizations serving Native American or Alaskan Native communities in 12 states. The awards were made through the CDFI Fund's Native American CDFI Assistance (NACA) Program. "Today, we are recognizing 19 Native organizations that are on the front lines to provide important financial education, create critically needed jobs and help Native families and communities build personal wealth," said CDFI Fund Director Reed. "We are very pleased to know that the over $3.6 million being awarded today will provide these community-based lenders the resources to do more of this important work in Native American and Alaskan Native communities." Treasury held the national award announcement at the Crazy Horse Memorial to highlight the four South Dakota-based award recipients: First Nations Oweesta Corporation (Rapid City), The Lakota Fund (Kyle), Mazaska Owecaso Otipi Financial, Inc. (Pine Ridge), and the Teton Coalition, Inc. (Rapid City) - all of which are leaders serving the community development needs of their Native communities. The awardees were selected after a competitive review of 29 applications received by the CDFI Fund from organizations across the nation that requested nearly $11 million in funding under the 2007 round of the NACA Program. Since 2002, the CDFI Fund has made 148 awards totaling $23.1 million through its various funding programs aimed at benefiting Native communities. In five short years, the number of Native CDFIs has grown from 14 to 43 - a 307 percent increase. In addition, the CDFI Fund has awarded over $7.5 million in contracts to organizations that provide capacity-building and financial services training programs that are focused on Native Communities. Background The CDFI Fund invests in and builds the capacity of community-based, private, for-profit and non-profit financial institutions with a primary mission of community development in economically distressed communities. These institutions - certified by the CDFI Fund as community development financial institutions, or CDFIs - are able to respond to gaps in local markets that traditional financial institutions are not adequately serving. CDFIs provide critically needed capital, credit and other financial products in addition to technical assistance to community residents and businesses, service providers, and developers working to meet community needs. In 2004, the CDFI Fund introduced the NACA Program, which was specifically designed to encourage the creation and strengthening of CDFIs that primarily serve Native American, Alaska Native, and Native Hawaiian communities. Organizations funded serve a wide range of Native communities, and reflect a diversity of institutions in various stages of development - from organizations in the early planning stages of creating a CDFI, to tribal entities working to certify an existing lending program, to established CDFIs in need of further capacity building assistance. Two types of funding are available: financial assistance awards, available only to certified CDFIs and primarily used for financing capital; and technical assistance grants used to acquire products or services such as computer hardware and software, staff training, etc. The CDFI Fund's vision is an America in which all people have adequate access to affordable capital, credit and financial services. For more information about these awards, or about the CDFI Fund and its programs, please visit the Fund's website at: http://www.cdfifund.gov. --------- "RE: YELLOW BIRD: Wild Rivers need our protection" --------- Date: Sun, 1 Jul 2007 12:41:28 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="YELLOW BIRD: WILD RIVERS" http://www.grandforksherald.com/articles/index.cfm?id=42409 Wild rivers need our protection Dorreen Yellow Bird June 30, 2007 Rivers are fascinating. They each seem to have their own way about them. When you're riding a river on a cool, calm day, they're delightful and comforting. Yet, they have another side, too. You can find them rolling headlong down their pathways, jumping their banks, gathering and carrying everything in their path mad to reach the next waterway. I like rivers just because their diversity is a delight. But as I followed the Yellowstone River last week through Montana, I was reminded how fragile they can be. In 2007, the Yellowstone River was named the last, best river by National Geographic. It's untamed. It's the longest undammed, free-flowing river in the lower 48 states. The river flows some 670 miles from Wyoming through Montana and into North Dakota. I followed it through Montana on my trip to the Little Bighorn Battlefield National Monument in Montana. The Yellowstone's headwater is Yount Peak in Wyoming. From Yount Peak, the river enters Yellowstone National Park and feeds into Yellowstone Lake, one of North America's, largest and highest mountain lakes. The lake would excite even the most casual fisherman because it's the home to the largest population of genetically pure interior cutthroat trout on Earth. In that area, cottonwood lines much of the Yellowstone's downstream banks, and hundreds of bald eagles and countless other bird and mammal species live in those trees. On my way to the interior of Montana, I must have crossed the Yellowstone 10 times. As you follow Interstate 94, you soon become aware that this stealthy river is running alongside like a friendly dog wagging a long tail. And on the river's sandy shores, I noticed something I had never seen. The banks of the river were gray with Russian olive trees. In some places where the banks used to hold cottonwood, they now are covered in silver gray. I began to watch for these fast-growing trees, amazed at how much of the landscape was covered with them. Russian olives, a decorative tree that is native to southern Europe and western Asia, now have escaped backyards, city parks and shelterbelts and are embedding themselves in riverbanks and outcompeting native young trees such as cottonwoods. They are tolerant of alkali and saline soil and don't need much water, so they grow well in our areas. When I asked National Park Service authorities about these trees, they said, yes, they call them "noxious trees" and they're looking at ways to control them. If the Russian olive tree isn't stopped, I suspect that one of these days, the indigenous trees probably will disappear. The Yellowstone River was different in size this year, too. Last year, as it wound its way east, big sandbars made it look so shallow that I thought I could walk across the river. The rolling foothills were brown with barely any grass. This year, the grass seemed as tall as 4 or 5 feet OK, maybe not that tall, but tall. I know this because as I drove down the road to see the Enchanted Highway sculptures near Dickinson, N.D., I saw something move in the roadside grass. It was the ears of a white-tailed deer; they barely were visible above the grass. That's tall grass. The rain has turned the western part of the state into a green ocean of grass, a place where the blowing wind creates everything from tiny ripples to rolling waves. All this recent rain also has turned the Yellowstone River into a wide and fast-moving river. I've never seen it so full. As I admired the beautiful river, I found my admiration was overshadowed by reports that there is trouble at the Yellowstone's headwater. The river has been named the second most endangered river in the U.S. for 2006. Why? Because of people and development. Development on the upper Yellowstone has increased by 57 percent in the past two decades. Some 600 buildings now are located in the river's 100- year flood plain in the Paradise Valley area. People have put riprap, levees and dikes along the river's banks to protect themselves from erosion and flooding, according to groups such as America's Rivers and the Greater Yellowstone Coalition. These changes are making the river run faster and creating opportunities for more flooding downstream, the groups say. There also are six low-head diversion dams downstream from Billings, Mont., which hinder the passage of pallid sturgeon, paddlefish and other fish species of special concern. How sad it would be to change the wild Yellowstone River into a dammed, sluggish and controlled waterway. But then, I looked at North Dakota's Missouri River, which has the same kind development on its banks. It would be wise for both states to carefully evaluate development on rivers. And we certainly should keep the Russian olive from crowding out our indigenous trees. --- Dorreen Yellow Bird is a reporter and columnist. Her columns appear Wednesdays and Saturdays on the opinion pages of the Herald. Reach her at (701) 780-1228 or dyellowbird@gfherald.com Copyright c. 2007 Grand Forks Herald, Forum Communications Co., Fargo ND. --------- "RE: JODI RAVE: Gaming revenues languish in Montana" --------- Date: Sun, 1 Jul 2007 12:41:28 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="JODI RAVE: MONTANA GAMING REVENUES" http://www.missoulian.com/articles/2007/07/01/jodirave/rave54.txt Native News with Jodi Rave Indian gaming revenues languish in Montana July 1, 2007 POLSON - Peter Fordham stood inside a conference hall at the Confederated Salish and Kootenai Tribes' KwaTaqNuk Resort and talked about the room's renovation into a bingo hall that last week hosted its first public bingo games. "There's a demand for it," said Fordham, the CSKT's principal casino manager. "This market has definitely shown it's a bingo market." Salish and Kootenai leaders pulled Fordham from the California Indian gaming industry two months ago and hired him to spearhead their foray into Class II gambling - a fallback after the tribes failed to strike a deal with the state of Montana on Class III, or Las Vegas-style, gaming last November. Last weekend, the tribes celebrated the grand opening of Gray Wolf Peak Casino 10 minutes north of Missoula. Then came the first tribal bingo games in Polson, farther north on the shores of Flathead Lake, last Wednesday night. As Class II casinos, Gray Wolf and KwaTaqNuk give players a chance to compete in high-tech, cross-country bingo games where jackpots can reach millions of dollars. Class II gaming includes traditional, computer, pull tab, instant and other forms of bingo. It does not, however, allow slot, keno or poker machines, blackjack, roulette or other such types of gambling. The Salish and Kootenai tribes' conversion to Class II gaming highlights the inequalities created by the Indian Gaming Regulatory Act of 1988 when it comes to the use of gambling as a tool for economic empowerment. Tribes across the country have transformed once-depressed reservation economies into economic gold mines since the gaming act became law. Indian gaming revenue has exploded from $206 million in 1988 to $25.5 billion in 2006, according to an industry report released last week by Analysis Group, a national economic consulting firm. The revenue figures include 228 tribes operating 423 casinos in 28 states. The Analysis Group report shows California tribes account for $7.7 billion in gambling revenue in Indian Country, making small tribes there among the wealthiest in the nation and placing them at the top of the Indian gaming revenue scale. Montana tribes are at the bottom, with total earnings of $15.4 million in 2006. The vast difference in income has less to do with demographics and location than with a tribe's ability to meet market demand. The Blackfeet Nation and the Salish and Kootenai are both located along routes to one of the nation's busiest national parks. The Blackfeet Reservation borders Glacier National Park, which has some 2 million visitors each year. Meanwhile, the Blackfeet economy languishes and per-capita income amounts to no more than $10,000 a year. Like the Salish and Kootenai, the Blackfeet's Class III options have been limited by the state of Montana, and tribal leaders have turned their attention to Class II games, which don't have to be negotiated with the state. Under the 1988 law, a tribe and a state must have a negotiated compact before Class III gambling is allowed on a reservation, and that compact can limit the types and amount of gaming. Tribes can offer Class II gaming - bingo - without a state's approval. Tribal gambling operations, then, are typically defined by who sits at the negotiating table for tribal-state gaming compacts. "The federal Indian Gaming Regulatory Act puts the responsibility for negotiating compacts with the governor's office," said Gene Huntington, administrator of Montana's state gaming department. "The Gambling Control Division has always been a part of the negotiating team to advise the governor's office." Montana tribes are at odds with the state, which allows any business with a liquor license to operate Class III machines, including keno and video poker. The state currently permits 18,000 Class III machines to non- Indian business owners, mostly at gas stations and restaurants. Town Pump Corp. alone owns as many as 1,840 Class III machines in 92 locations, said Huntington. On the other hand, there are as few as 1,300 Class III machines on all of Montana's seven large, land-based reservations. Tribes in neighboring states such as Idaho own some 4,000 machines. North Dakota tribes operate 3,400 Class III machines. The Northern Cheyenne tribe's most recent compact with the state of Montana limits it to no more than 400 machines, and no more than 300 in any single location. Last November, all Class III machines on the Flathead Reservation (including those operated by non-Indian businesses) were disconnected after the tribes reached an impasse with the state on the renewal of their gambling compact. In doing so, the tribes opted for a $2 million loss to the tribal operating budget from Class III revenue. Today, the Salish and Kootenai are placing all bets on Class II gaming. "For about 10 years, the tribal council has been struggling with the existing gaming compacts and the way they were structured," said Rob McDonald, CSKT spokesman. "And we were seeing a growth of non-tribal gaming really starting to harm the tribe's economic development tool of gaming." "Years ago, we gave up some jurisdiction to the state and we returned and were asking for that back," he said. "We came to a crossroads with the state on that, and decided if we wanted to go that route we had to go to Class II gaming. We're the sole control gaming entity on this reservation now." By the numbers 2006 tribal gaming revenue ranked by state (in millions of dollars) California $7,714.8 Connecticut 2,498.1 Arizona 2,071.2 Oklahoma 1,972.0 Florida 1,564.0 Minnesota 1,507.0 Washington 1,385.8 Wisconsin 1,214.5 New York 1,000.3 Michigan 945.5 New Mexico 755.3 Oregon 578.5 Louisiana 394.9 Kansas 205.4 Iowa 164.6 North Dakota 160.8 Idaho 156.2 South Dakota 114.8 Montana 15.4 * Other states 1,049.5 Total $25,468.6 *Includes Alabama, Alaska, Colorado, Mississippi, Nebraska, Nevada, North Carolina, Texas and Wyoming. Source: Analysis Group Reporter Jodi Rave can be reached at 1-800-366-7186 or at jodi.rave@lee.net Copyright c. 2007 Missoulian, a division of Lee Enterprises. --------- "RE: YELLOW BIRD: Strive for freedom and equality, too" --------- Date: Thu, 5 Jul 2007 07:30:46 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="YELLOW BIRD: FREEDOM AND EQUALITY" http://www.grandforksherald.com/articles/index.cfm?id=42738 Strive for freedom and equality, too Dorreen Yellow Bird July 4, 2007 What does being "born free" mean to American citizens? On this Fouth of July holiday of fireworks and flags, here's a question that bothers my conscience: Is freedom equally distributed among citizens of this country? Betsy Angert, author and blogger at BeThink.org, wrote "We are all born free, equal among men, women and children. Each of us has rights, for we exist. Dignity is due to us all." When I read that, I thought, where has she been hiding? Then, she went on to say: "We are born innocent, without hatred or bigotry. However, we learn." It's that learned part - the removal of freedom - that causes worry. In this time when immigration is being hotly debated in Congress and across the country, that desire for freedom in the U.S. is so strong that men, women and children from some countries die in border crossings or overheated transport trucks to come here. We citizens, on the other hand, have increased security and even are putting up a wall to keep foreigners at bay. Los Angeles and some of the California cities were "relocation cities" for American Indian young people. I have relatives and friends who live or lived there. In fact, I almost left college and moved to Los Angeles because of the picture a relocation officer painted for me of the sunny California. Alas (for that officer), I was in love and moved home. Over the years, many of those who did relocate to big cities returned home. I travel to states such as California for conferences and the like. There are a lot of similarities between Hispanic people and American Indians - skin color and culture, to name two - so it has been easy for our groups to get together. I remember the story one of my friends told about a couple from Mexico and who were living in California in order to work. They were aliens. His choice was to work in this country but not become a citizen. They gave birth to a child. That child automatically became a citizen - born free, with all the rights given to anyone born in the United States of parents who are citizens. But "freedom" for their child wasn't the same as it would be for a white child who was born on the same day. The contrast might be easier to see if you compare a child born of illegal aliens and a child born to a rock star or technology mogul - a child born to power and money. Yes, being "born free" for that Hispanic child meant access to schools - schools taught in the English language and the culture of this country. Still, that child's freedom was different. The children of poor Hispanic parents likely wouldn't enjoy the privileges of whites, even poor whites; and that Hispanic child's lifestyle wouldn't be like the "Lifestyle of the Rich and Famous." Brown skin would trump that freedom in some cases. As I mulled over immigration and the whole issue of being born free, I thought, "What a paradox for Indian people." We had such a strange designation: We were foreigners - outcasts in our own land for much of our early years of history. We were born in prisons called reservations. Everything from land ownership to language was doled out by the federal government and the Christian churches that came to convert on reservations. Yet, all in all, those reservations - as poorly as they are seen from the outside - turned out to be islands where the Indian culture, religion and way of life are kept - perhaps in a small way, but still there. Sure, Indian culture is diluted and we have evolved into U.S. citizens. But being "born free" has meaning in Indian country. Light the great big, sparkling fireworks for freedom. Conditions in the U.S. are better than some of the best cases in other countries, as our immigration strength shows. But remember, being "born free" isn't equal among all. --- Dorreen Yellow Bird is a reporter and columnist. Her columns appear Wednesdays and Saturdays on the opinion pages of the Herald. Reach her at (701) 780-1228 or dyellowbird@gfherald.com Copyright c. 2007 Grand Forks Herald, Forum Communications Co., Fargo ND. --------- "RE: ROSS: Native Law: Our Never-ending Struggle" --------- Date: Fri, 6 Jul 2007 07:24:28 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ROSS: NATIVE LAW" http://www.indiancountry.com/content.cfm?id=1096415359 Ross: Native law by: Gyasi Ross / Columbia Law School Our never-ending struggle July 5, 2007 "After climbing a great hill, one only finds that there are many more hills to climb." - Nelson Mandela From the dawn of this great nation, Natives of this continent have rarely gotten fair treatment from the United States' courts of law or halls of Congress. Native policy and legal types have expressed righteous indignation over the just-handed-down San Manuel v. NLRB decision, convinced that San Manuel is the death knell for tribal sovereignty. True enough, the D.C. Circuit Court of Appeals declined to review a decision that selectively enforced a tangential principle that has been scarcely invoked in over 30 years old as it related to tribes and the National Labor Relations Act. The case also mistook dictum as legal authority, and probably most disturbingly, failed to recognize an agency of a tribal government as an exempt governmental entity under the NLRA. Yet, although San Manuel is a poke in the face of tribal sovereignty, Native people have consistently weathered and conquered much larger and more serious storms - legal, legislative and otherwise. Tribes will get past this hill , and breathe a sigh of relief, just in time to get prepared for the next hill that we will inevitably survive and indeed, conquer. Tribes' success rate in the courtroom and in Congress during the early years of this republic was barely existent. Indeed, the phrase "can't win for losing" comes to mind regarding courts' treatment of tribes, as even when they have "won" the enforcement of such decisions left a bit to be desired. Natives have had some victories in the courtroom. Some would even argue that there was a period of time - the self-determination epoch - in which legal decisions actually seemed to strengthen tribes. Yet, in the decades immediately before San Manuel, there has most definitely been a movement away from augmenting tribal authority through court decisions as evidenced by such cases as Oliphant v. Suquamish, Atkinson Trading Company v. Shirley and Nevada v. Hicks. San Manuel continued the recent, post-self-determination pattern of decisions that adversely affect tribal governments. However, San Manuel also showed audacity that the other cases did not. The case relied upon tangential language found in Federal Power Commission v. Tuscarora, although Tuscarora had been invariably ignored for over 25 years in such cases as Fort Apache Timber Company and Southern Indian Health Council Inc. , when the enterprise was tribally-owned and on-reservation. One would reasonably believe, utilizing Fort Apache and Southern Indian Health Council as evidence, that Tuscarora was ostensibly dead as applied to tribal governments and agencies of tribal governments. Then, like a phantom, Tuscarora reappeared out of thin air in 1992 vis- a-vis Sac and Fox Industries Ltd. Sac and Fox stated that "a general statute in terms applying to all persons includes Indians and their property interests." Although Sac and Fox referred to off-reservation tribal concerns, the writing was on the wall for all to see: It would only be a short period of time before the NLRA and all so-called "statutes of general applicability" applied to all Indians. The interesting thing about the above proposition is that it was not central or binding to the Tuscarora case! Indeed, the court in Tuscarora was being prescriptive, ruling on cases that had not even been imagined yet. While the court in Tuscarora discussed the Federal Power Act, San Manuel had substantially different content and subject matter as it concerned the NLRA. San Manuel perpetuated the continuum that started in Tuscarora, disappeared, and later mysteriously reappeared in Sac and Fox. Make no mistake about it either, San Manuel hurt. It hurt - just like Tuscarora hurt - just like Sac and Fox hurt. All of the decisions that whittle away the unique status of Natives hurt. Those cases hurt because they are the wrong decisions, not resting upon logical, coherent or consistent legal premises. They hurt because they do violence to the legacies of our ancestors - our strong and brilliant grandpas and grandmas, incredible mothers and fathers - who took protective measures and did amazing work to protect us. Yet, probably the most hurtful and condescending portion of San Manuel was the court's refusal to recognize tribal governments as legitimate governments under the NLRA. As "domestic, dependent nations," tribes perform as many, if not more, of the governmental-type services for their respective members as do most states and municipalities. As anyone who has lived on a reservation well knows, tribes oftentimes perform the educational, law enforcement, social welfare, and even homeland security pieces entirely by themselves. In fact, some have even referred to reservations as a "legal vacuum" because of jurisdictional gaps where "no government has authority," or where when the state does intervene, it abuses its power. Therefore the tribe does the work. Yet, despite performing all these essential governmental services for their members, and despite a long history of tribes being considered "governments" under the NLRA, San Manuel said that tribes are no longer "governments" under the NL RA. Yet, I submit that although these inconsistent, wrong and sometimes- racist decisions hurt Natives and tribes, still Native people and tribes will recover. Amazingly, however, tribes have almost invariably recovered to be stronger and more resilient than they had previously been. The mighty words of Vine Deloria Jr. are ringing truer than ever: "Increasingly, American Indians are understanding the European invasion as a failure. That is to say, in spite of severe oppression, almost complete displacement, and substantial loss of religion and culture, Indians have not been completely defeated." Tribes will climb the San Manuel hill in the same manner that they have climbed others in the past. San Manuel is not the death cry that so many forecast; in fact, it is merely another example of antagonism and adversity that will ultimately give tribes the platform to display their collective resourcefulness and industriousness. It is an unfortunate reality that tribes are forced to overcome a seemingly perpetual chain of incredible struggles. Yet, tribes have been on this continent since time immemorial, and have already overcome many struggles - great and small - throughout their incredible tenure. The San Manuel hill is nothing more or less than a chance for tribes to think creatively about an issue using their intelligence, spirituality, customs and culture. Then, as they have always done, tribes will develop a plan to prosper despite the hardship. --- Gyasi Ross comes from the Nitzitapi - the Blackfeet people. His family also comes from the Suquamish people of Washington. He is a Washington-state attorney who works in the area of economic development. Copyright c. 1998 - 2007 Indian Country Today. All Rights Reserved. --------- "RE: II Encounter of Zapatista with Peoples of World" --------- Date: Wed, 4 Jul 2007 11:21:15 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="2nd ENCOUNTER PLANS" http://enlacezapatista.ezln.org.mx/internazional/770/ II Encounter of the Zapatista Peoples with the Peoples of the World July 1, 2007 Communique' of the Indigenous Revolutionary Clandestine Committee - General Command of the Zapatista Army of National Liberation June of 2007 To the People of Mexico: To the Peoples of the World: To the Adherents of the Zexta Internazional: To the Adherents of the Sixth Declaration: Companeros and Companeras: Brothers and Sisters: As was announced at the First Encounter of Zapatista Peoples with the Peoples of the World (held in January of this year), the Second Encounter will be held in the coming month of July. The objective of this encounter is that persons, groups, collectives, and organizations that struggle against neoliberalism, in Mexico and all over the world, hear directly the word of the EZLN's bases of support on the process of the construction of autonomy in the Zapatista indigenous communities of Chiapas. For this reason, the EZLN, through its Intergalactic and Sixth Commissions, convokes: The Second Encounter of Zapatista Peoples with the Peoples of the World. To be held in Zapatista territory July 20 through 28 of the year 2007, with the following characteristics: First. Taking into account the difficulties that the rainy season provokes at this time in the state of Chiapas, the locations of the Encounter will not be the 5 caracoles (as was previously announced), but rather 3 caracoles (Oventik, Morelia, and La Realidad), following the schedule that we here detail: Friday, July 20: Caracol of Oventik, Zona Altos [Highlands Zone] of Chiapas. Welcome and Inauguration. Saturday, July 21: Caracol of Oventik, Zona Altos of Chiapas. Plenary roundtables with presentations by the Zapatista bases of support of the Autonomous Municipalities of the Altos of Chiapas, and sessions for questions, observations, and proposals by attendees. Sunday July 22: Transfer to the Caracol of Morelia, Zona Tzotz Choj. Welcome. Monday, Tuesday, and Wednesday, July 23, 24, and 25: Caracol of Morelia, Zona Tzotz Choj. Plenary roundtables with presentations by the Zapatista bases of support of the Autonomous Municipalities of the Tzotz Choj Zone (Caracol of Morelia), the Northern Zone of Chiapas (Caracol of Roberto Barrios), and the Selva [Jungle] Tzeltal Zone (Caracol of La Garrucha), and sessions for questions, observations, and proposals by attendees. Thursday, July 26: Transfer to the Caracol of La Realidad, Zona Selva Fronteriza [Jungle/Border Zone]. Welcome. Friday, July 27: Caracol of La Realidad, Zona Selva Fronteriza. Plenary roundtables with presentations by Zapatista bases of support of the Autonomous Municipalities of the Zona Selva Fronteriza, and sessions for questions, observations, and proposals by attendees. Saturday, July 28: Caracol of La Realidad, Zona Selva Fronteriza. Final Plenary and Closing. Sunday, July 29: Return. Second. The themes of the plenary roundtables are: Health: Presentation given by the Health Promoters of the Zapatista communities. Education: Presentation given by the Education Promoters. Organization of the Communities: Presentation given by the municipal commissioners and officials. Collective Work: Presentation given by the local, regional, and municipal collectives and coordinators of each zone. The Struggle of Women: Presentation given by the women of the bases of support on their forms of organization at different levels, as "the women that we are." Autonomy: Presentation given by the autonomous authorities on the struggles and problems faced in the areas of work, health, education, trade, civil registry, justice, projects, etc. Good Government: Presentation given by members of the Good Government Councils on their function in the construction of autonomy. Evaluation of the Process of the Construction of Autonomy: Presentation given by members of the political directive of the EZLN (CCRI) on advances and problems in the 13 years of existence of the Zapatista Autonomous Municipalities in Rebellion (MAREZ) and the 4 years of the Good Government Councils (JBG). Third. The method of work in the plenary roundtables will be: Presentation of the theme, followed by a session of observations, questions, and answers. Fourth. In this Second Encounter the EZLN will have as special invitees the companeros and companeras of the Landless Movement in Brazil, of the Campesino Movement of Korea, of the Campesino Movement of Madagascar, of the Campesino Movement of the United States, and of other compas of the " Via Campesina" organization in Europe, Asia, Africa, and America. Given this, there will be a special space for the participation of these companer@s. Fifth. Inscriptions and accreditations will begin by internet on July 2, 2007, at the following webpages: www.zeztainternazional.org and enlacezapatista.ezln.org.mx Email: encuentrojulio@ezln.org.mx Accreditations will be distributed starting Monday, July 16, 2007, in San Cristobal de las Casas, Chiapas, at: The office of Enlace Zapatista: Avenida Ignacio Allende 22-A, Barrio de San Antonio, San Cristobal de Las Casas, Chiapas. Telephone: (01) 967 6781013 Additionally, there will be a place for inscription and accreditation in each of the caracoles where the plenaries will be held. Sixth. It is recommended that those attending bring the necessary items to spend the night. In the caracoles there will be affordable food stands, but attendees can also bring their own food. We invite all honest, noble, and committed persons of Mexico and the World to attend. From the mountains of the Mexican Southeast. Indigenous Revolutionary Clandestine Committee - General Command of the Zapatista Army of National Liberation. Subcomandante Insurgente Marcos. Sixth Commission. Teniente Coronel Insurgente Moise's. Intergalactic Commission. Mexico, June of 2007. (Thanks to El Kilombo intergalactico for the translation) --------- "RE: Alberta to restrict Metis Rights" --------- Date: Tue, 3 Jul 2007 07:31:48 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ALBERTA PLANS TO RESTRICT METIS HUNTING, FISHING RIGHTS" http://ca.news.yahoo.com/s/capress/070628/national/metis_hunting_rights_2 Alberta to restrict Metis rights to hunt and fish license-free: Metis Nation By John Cotter July 28, 2007 EDMONTON (CP) - A Metis leader says the Alberta government is ready to restrict the rights of her people to hunt and fish without a license. Audrey Poitras, president of the Metis Nation of Alberta, said an interim harvesting agreement that was negotiated with the province in 2004 expires Sunday. She said the government has prepared a replacement plan that would limit harvesting rights to areas around 17 Metis communities in northern Alberta. The plan would effectively exclude Metis who live in southern Alberta. Metis caught hunting or fishing without a license outside the designated areas could be charged, Poitras suggested Thursday. "It is very likely that the Alberta government will begin charging legitimate Metis harvesters who are trying to feed their families," said Poitras, who added the move flies in the face of recent court decisions on Metis harvesting rights. Metis leaders blame the situation partly on Ted Morton, Alberta's minister of sustainable resource development. During the Progressive Conservative leadership campaign, Morton as a candidate promised to cancel the Interim Metis Harvesting Agreement if he were elected, she said. He was later appointed sustainable resource development minister, the man responsible for fish and wildlife, by Premier Ed Stelmach. "This is clearly about politics. I think he made it very clear in his challenge for the leadership that the first thing he would do is terminate the interim harvesting agreement." Neither Morton nor officials in his department could immediately be reached for comment. The interim agreement was originally set to expire in April, but the government extended it 90 days hoping to negotiating a longer-term deal, said Jason Gariepy, a spokesman for Alberta's Aboriginal Relations Department. Earlier this year, Justice Gerald Verville of Alberta Court of Queen's Bench upheld the right of Metis to use the harvesting agreement as a defence when charged with fishing or hunting without a license. But he also wrote that parts of the deal were unenforceable. Gariepy said that when the agreement expires, Alberta Metis who meet conditions set out in a 1993 Supreme Court ruling can still hunt and fish for food without a license - but with restrictions. "You have to be able to prove an historical connection to the land and verification of membership in a Metis community," Gariepy said. "The government's position is, yes, the interim agreement has been terminated, but the government continues to recognize the (Supreme Court's) ... decision." Metis hunting and fishing rights have also been before the courts in Manitoba, Ontario and Newfoundland. Hunting and fishing groups in Alberta have been unhappy with the interim agreement because of concerns about conserving animal and fish species. Maurice Nadeau, president of the Alberta Fish and Game Association, said the deal was too open to potential abuse. Nadeau said his members believe everyone who hunts or fishes in Alberta should be subject to the same rules. "There always have to be checks and balances," Nadeau said. "The fish and wildlife belong to all Albertans equally." Poitras said the Metis Nation is considering its options and may challenge the province in court. Copyright c. 2007 Canadian Press. Copyright c. 2007 Yahoo! Canada Co. All Rights Reserved. --------- "RE: Alberta Me'tis Leader shoots down provincial Plan" --------- Date: Tue, 3 Jul 2007 07:31:48 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="MNA PRESIDENT OPPOSES PROVINCIAL RESTRICTIONS" http://www.firstperspective.ca/fp_template.php?path=20070628alberta Alberta Me'tis leader shoots down provincial Me'tis harvesting plan - by Joseph Quesnel June 28, 2007 A prominent Me'tis leader from Alberta is criticizing a recent plan tabled by the Alberta government on Metis harvesting rights. Audrey Poitras, President of the Me'tis Nation of Alberta (MNA) expressed her deep concern about the Alberta Government's conduct in negotiations with the MNA as well as the government's plans to implement a unilateral approach on Me'tis harvesting on July 1st, 2007. "The Alberta Government has not been negotiating in good faith with the Me'tis people and does not plan to continue to accommodate Me'tis harvesting practices throughout this province. Our trust in this government was misplaced. Without question, this is a low point in the history of our longstanding and productive relationship with the Alberta Government," said Poitras. Over the last 10 months, the MNA and the Alberta Government have been engaged in negotiations to arrive at a Longer Term Me'tis Harvesting Agreement. This longer-term agreement was to replace the Interim Me'tis Harvesting Agreement (IMHA) that has been effectively accommodating Me'tis harvesting in Alberta since September 2004. The MNA was participating in these negotiations in good faith, even though Ted Morton, the current Minister of Sustainable Resource Development, made canceling the IMHA one of his leadership campaign promises to the Alberta Fish and Game Association, according to information from the Me'tis group. In April 2007, the Alberta Government unilaterally terminated the IMHA. The IMHA is now set to expire on July 1st, 2007. On June 14th, the Alberta Government tabled a plan that bears no resemblance to the negotiations or the law. The Alberta plan excludes Me'tis in southern Alberta (even though Alberta's own research confirms Me'tis rights in southern Alberta), unilaterally identifies 17 "Me'tis communities" and proposes to draw arbitrary circles around these "Me'tis communities" with no factual foundation. In response, the MNA requested that the IMHA be extended for another 60 days in order for negotiations to continue. Yesterday, the Alberta Government refused that request and indicated it will implement its own unilateral policy effective July 1st. "These types of backroom and heavy-handed tactics are not consistent with Alberta's constitutional obligations to consult and accommodate Me'tis rights. The Me'tis Nation will not accept an approach that it has never seen before a week ago and that arbitrarily carves up the province and leaves many of our harvesters behind. We will stand united in support of Me'tis harvesting rights throughout this province," said Poitras. Poitras added, "Our people must be aware that it is very likely that the Alberta Government will begin charging legitimate Me'tis harvesters who are trying to feed their families. This approach flies in the face of the Powley case. This is also contrary to the recent Alberta Court of Queen's Bench decision that held that Alberta is under a 'constitutional imperative' to accommodate non-Settlement Me'tis harvesting rights. It is apparent that politics have been driving these negotiations." Cecil Bellrose, MNA Minister for Me'tis Rights, added, "All Albertans need to know that this decision has nothing to do with conservation or safety. The MNA was willing to implement a Harvesting Policy and collect information on the number of harvesters, where they were harvesting and what was being harvested. Sustainable Resource Development does not have this type of information on any other Aboriginal peoples harvesting in this province. The Me'tis were willing to work with the province on this. How does having no data on the Me'tis harvest promote conservation?" Bellrose added, "While Mr. Morton will be able to say he delivered on his leadership campaign promise to cancel the IMHA, he is doing a disservice to Alberta's fish and wildlife. Me'tis will continue to exercise their rights outside of an arbitrary regime that does not accommodate their rights. He is also doing a disservice to all Albertans because it will be the taxpayer, Me'tis and non-Me'tis alike, who will be footing the litigation bill over the next few years for his leadership promise." President Poitras said, "We will bring this issue to our Annual General Assembly in August. Alberta Me'tis will decide how we will move forward together. We have many options available to us. Rest assured Alberta Me'tis will not let unprincipled politics run roughshod over Me'tis rights. This issue will not go away anytime soon for the Alberta Government." The MNA is encouraging Me'tis to contact and write their MLAs. "Over the last few months, the MNA was encouraged by the amount of support we received from rank-and-file MLAs on reaching an accommodation. We are very interested to find out whether these recent developments reflect a new approach in Alberta-Me'tis relations or whether it only represents the politics of few." "We hold out hope that the positive partnerships we have had with the Alberta Government are not things of the past. Premier Stelmach was chosen as leader to build bridges and bring all Albertans together. The politics of division and fear was rejected. If we move forward with honour, respect and cooperation, the Me'tis Nation remains a willing partner to enable the Alberta Government to fulfill its constitutional imperative on Me'tis rights. But, Alberta's current approach shows anything but honour, respect and cooperation," concluded Poitras. The Drum was not able to obtain comment from the Alberta government over the Me'tis plan. Copyright c. 2007 First Perspective/Manitoba Drum. --------- "RE: Rally for Common Land, Common Ground initiative" --------- Date: Tue, 3 Jul 2007 07:31:48 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="DAY OF ACTION" http://www.kenoradailyminerandnews.com/News/320593.html Building blocks over roadblocks National Day of Action a rally for Common Land, Common Ground initiative By Mike Aiken Miner and News July 3, 2007 Locally, Friday's long-awaited Day of Action turned into a rally for the Common Land, Common Ground initiative. After a short walk from Tunnel Island to the Harbourfront, a tent full of people came to hear how their leaders will shape a better tomorrow. It was a welcome change from the much-feared mix of roadblocks and anger. Instead, Kenora Mayor Len Compton and Treaty 3 Grand Chief Arnold Gardner signed a broadly-worded proclamation, where they agreed to work on renewing the relationship between their cultures. "Today, we have a historic opportunity to create a partnership with our neighbour," said Gardner. While referring to the findings of the Ipperwash Inquiry, the grand chief said it was important to address land claims in Northwestern Ontario. He also noted the economic challenges facing all residents in Northwestern Ontario, when he pointed out the importance of co-operation on resource development and revenue sharing. "We know there is unfinished business that is urgent," said Compton, as he supported Treaty 3 leaders in their call for action. NDP Leader Howard Hampton, who is also the member of Provincial Parliament for Kenora-Rainy River, said it was the recognition of a mutual destiny that is behind the movement towards co-operation. "It's better to go forward together," he said. Kenora MP Roger Valley agreed on the need for action, saying the current government is going to try and solve the issue through their own version of negotiation and compromise. "The government is going to negotiate how much you are going to compromise," said the Liberal MP. Following the closure of the Devlin and Abitibi mills, as well as temporary shutdowns at iLevel and Kenora Forest Products, leaders at all levels are looking for ways to provide jobs for a new generation. Federal NDP candidate Tania Cameron, who is also a band councillor at Dalles First Nation, also led a march Thursday. She helped guide them on the 27-kilometre trek from the reserve to downtown, in order to raise awareness about the poverty gap between the aboriginal communities and municipalities. While the Kenora Forest Products sawmill is hoping to get approval for a $30-million expansion, which could employ as many as 250, the province won't issue the wood rights to the mill owners without consent from First Nations, nor is