_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' ____ _ , ___ _ , ___ / ' ) / / ) ' ) / / ' VOLUME 15, ISSUE 046 / /-< / /--/ /-- __/_ / ) (___/ / ( (___, 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 November 12, 2007 Assiniboine Cuhotgawi/Frost Moon Eastern Cherokee Nvda ganohalidoha/Hunting Moon Potawatomi Pne'kesis/Moon of the Turkey and Feast Cree Kaskatinopizun/Moon when rivers begin to freeze +-------------------------------------------------------+ | Much more happens in Indian Country than is reported | | in this weekly newsletter. For daily updates & events | | go to http://www.owlstar.com/dailyheadlines.htm | +-------------------------------------------------------+ Otapi'sin Atsinikiisinaakssin -- Blackfeet -- News for All the People Ni-mah-mi-kwa-zoo-min -- Ojibwe -- We Are Talking About Ourselves Aunchemokauhettittea -- Naragansett -- Let Us Share News Kanoheda Aniyvwiya -- Cherokee -- Journal of the People O Es'te Opunvk'vmucvse -- Creek -- People's New News O o O Acimowin -- Plains Cree -- Story or Account O o O Tlaixmatiliztli -- Nahuatl -- News O o o o o O Agnutmaqan -- Listuguj Mi'kmaq -- News O o O Sho-da-ku-ye -- Teehahnahmah -- Talking Birchbark O o O Un Chota -- Susquehannic Seneca -- The People Speak O Ha-Sah-Sliltha -- Ditidaht Nation -- News of the People Ximopanolti tehuatzin, inin Mexika tlahtolli -- Nahuatl -- For you we offer these words It-hah-pe-hah Ah-num pah-le -- Chickasaw -- Together We Are Talking Dineh jii' adah' ho'nil'e'gii ba' ha' neh -- Navajo Nation -- What's Happening among The People News Okla Humma Holisso Nowat Anya -- Choctaw -- People(s) Red Newspaper Hi'a chu ah gaa -- Pima -- The stories or the talk of the People s ch mA mL tL squee Lux -- Okanogan -- News from the People Native American News -- Language of the Occupation Forces ++>If you speak a Native American language not listed above, please send us your words for "News of the People. "We'd rather take up this whole page saving these few words of our hundreds of nations than present a nice clean banner in the language of the occupation forces who came here determined to replace our words with their own. email gars@nanews.org with the equivalent of "News of the People" in your tribal language along with the english translation <================<<<< >>>>================> This newsletter is produced in straight ASCII text for greatest portability across platforms. Read it with a fixed-pitch font, such as Courier, Monaco, FixedSys or CG Times. Proportional fonts will be difficult to read. <================<<<< >>>>================> This issue contains articles from: www.indianz.com; www.pechanga.net; www.indiancountrytoday.com; Mailing List: Sovereign Nations News, Indigenous People's Issues, Frostys AmerIndian, Mohawk Nation News; 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 Quotes: + -- -- -- -- -- -- -- -- -- -- -- + "Our part of the story, the part where our lands are invaded and stripped away from us, and the part where our cultures are attacked, the part where our peoples' lives are trampled and forever altered by this encroachment of land hungry invaders is always conveniently neglected or overshadowed." __ Gerald Tieyah, Comanche - speaking of the Oklahoma Centennial +- -- -- -- -- -- -- -- -- -- -- -+ | 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 Veterans Day was November 11. Originally it was Armistice Day in honor of the official end of World War I on November 11, 1918. In Emporia, Kansas, on November 11, 1953, instead of an Armistice Day program, there was a Veterans' Day observance. Ed Rees, of Emporia, was so impressed that he introduced a bill into the House to change the name to Veterans' Day. After this passed, Mr. Rees wrote to all state governors and asked for their approval and cooperation in observing the changed holiday. The name was changed to Veterans' Day by Act of Congress on May 24, 1954. American Indians have participated with distinction in United States military actions for more than 200 years. Their courage, determination, and fighting spirit were recognized by American military leaders as early as the 18th century. - I think they [Indians] can be made of excellent use, as scouts and light troops. --Gen. George Washington, 1778 I have heard of good things being done by The National Native American Veterans Association. The web site is located at http://www.nnava.org/. The National Native American Veterans Association was founded in Oklahoma, by Tom Berry. Tom had long wished for there to be one place that Native American Veterans can turn to for information and assistance. Each veteran deserves representation which understands their unique needs, and Native American Veterans have long been overlooked in this regard. Tribal and local veterans organizations have long sought to fill this void, but now for the first time a National Association is being started, specifically for the Native American veteran! Spread the word about NNAVA by downloading a flyer to post. MISSION STATEMENT The mission of the National Native American Veterans Association is to educate and assist Native American Veterans without regard to Tribal Affiliation, degree of Indian Blood, branch of the Armed Forces, or Combat Status with regard to Veteran Rights, Entitlements, and Benefits. The National Native American Veterans Association will strive to assist the families of Native American Veterans. Assistance will be given in obtaining Veteran Rights, Entitlements, and Benefits without regard to Tribal Affiliation, branch of the Armed Forces; degree of Indian Blood, or Combat Status of the Veteran. The National Native American Veterans Association will assist Tribal Entities in the development of Veteran Groups within each Tribe if desired, and provide a resource center for the Tribal Entities for information on Veteran Rights, Entitlements, and Benefits which can be used to augment current Tribal Programs. Check this organization out for yourself. It may be something you want to hook up with. I wish to welcome home all other Indian Veterans and send my personal "Thank you!" for your sacrifice. ' ' 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: - CHAVERS: . American Indian Veterans Racism in Indian Country - Native Americans - YELLOW BIRD: and the U.S. Military Veteran haunted by Ghosts of War - Aboriginals - GIAGO: The pain and the Canadian Military of losing a Child never ends - Indians plan - Mohawks, Border Delegation, Centennial protest Walk inflamed over arrests - Oklahoma centennial - Indigenous Peoples not a time for Celebration bringing down Apartheid Wall - Okla. Centennial: - Disappearance of Indigenous Boys For Indians, a time to protest tied to Pollution - Senate Panel sympathetic - MNN blackballs Indian Affairs to Missouri River Tribes - Hollow Water First Nation - Judge OKs deal removes Road Blockade on Indian Rights in Michigan - Settlement Negotiators - Fate of UND Logo honoured in Kenora threatens Hockey Arena - Ottawa falls far behind - Delaware Members on Residential School Payouts seek action from U.S. Congress - Second B.C. Treaty coming - Mohawks sue Kempthorne - Church stops Native Dance Group for Land into Trust Delay from performing - A message from - Fantino says Miss Navajo Nation 2007-2008 Agitators play Big Role in Cost - Keetoowah Soldiers - Charges set stage continue Warrior Tradition for new Metis Court battle - Native War Hero - Civil Rights Commission gets the French Legion of Honor to examine Discrimination - Surviving as an American Indian - Navajo files Sex Abuse Suit - JODI RAVE: against Gallup Diocese Painful History nurtures survival - Native Justice - YELLOW BIRD: -- Speech highlights A most unusual Country Home confusing Tribal Law - GIAGO: Rep. Watson - Rustywire: Blue Eyes attacks Cherokee Nation - Del "Abe" Jones Poem: One in Four - JENKINSON: A cynical, pyrrhic Victory --------- "RE: Native Americans and the U.S. Military" --------- Date: Mon, 12 Nov 2007 07:52:49 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="INDIAN VETERANS" http://www.nativetimes.com/index.asp?action=displayarticle&article_id=9122 Native Americans and the U.S. Military November 11, 2007 From DEPARTMENT OF THE NAVY - NAVAL HISTORICAL CENTER , 805 KIDDER BREESE SE - WASHINGTON NAVY YARD. WASHINGTON DC 20374-5060 20th Century Warriors: Native American Participation in the United States Military (Prepared for the United States Department of Defense by CEHIP Incorporated, Washington, DC, in partnership with Native American advisors, Rodger Bucholz, William Fields, Ursula P. Roach. Washington: Department of Defense) A Long Tradition Of Participation American Indians have participated with distinction in United States military actions for more than 200 years. Their courage, determination, and fighting spirit were recognized by American military leaders as early as the 18th century. I think they [Indians] can be made of excellent use, as scouts and light troops. -Gen. George Washington, 1778 Many tribes were involved in the War of 1812, and Indians fought for both sides as auxiliary troops in the Civil War. Scouting the enemy was recognized as a particular skill of the Native American soldier. In 1866, the U.S. Army established its Indian Scouts to exploit this aptitude. The Scouts were active in the American West in the late 1800s and early 1900s, accompanying Gen. John J. Pershing's expedition to Mexico in pursuit of Pancho Villa in 1916. They were deactivated in 1947 when their last member retired from the Army in ceremonies at Ft. Huachuca, Arizona. Native Americans from Indian Territory were also recruited by Teddy Roosevelt's Rough Riders and saw action in Cuba in the Spanish-American War in 1898. As the military entered the 20th century, American Indians had already made a substantial contribution through military service and were on the brink of playing an even larger role. Contributions In Combat It is estimated that more than 12,000 American Indians served in the United States military in World War I. Approximately 600 Oklahoma Indians, mostly Chotaw and Cherokee, were assigned to the 142nd Infantry of the 36th Texas-Oklahoma National Guard Division. The 142nd saw action in France and its soldiers were widely recognized for their contributions in battle. Four men from this unit were awarded the Croix de Guerre, while others received the Church War Cross for gallantry. The outbreak of World War II brought American Indians warriors back to the battlefield in defense of their homeland. Although now eligible for the draft by virtue of the Snyder Act, which gave citizenship to American Indians in 1924, conscription alone does not account for the disproportionate number of Indians who joined the armed services. More than 44,000 American Indians, out of a total Native American population of less than 350,000, served with distinction between 1941 and 1945 in both European and Pacific theaters of war. Native American men and women on the home front also showed an intense desire to serve their country, and were an integral part of the war effort. More than 40,000 Indian people left their reservations to work in ordnance depots, factories, and other war industries. American Indians also invested more than $50 million in war bonds, and contributed generously to the Red Cross and the Army and Navy Relief societies. Battle-experienced American Indian troops from World War II were joined by newly recruited Native Americans to fight Communist aggression during the Korean conflict. The Native American's strong sense of patriotism and courage emerged once again during the Vietnam era. More than 42,000 Native Americans, more than 90 percent of them volunteers, fought in Vietnam. Native American contributions in United States military combat continued in the 1980s and 1990s as they saw duty in Grenada, Panama, Somalia, and the Persian Gulf. Native Americans As Warriors As the 20th century comes to a close, there are nearly 190,00 Native American military veterans. It is well recognized that, historically, Native Americans have the highest record of service per capita when compared to other ethnic groups. The reasons behind this disproportionate contribution are complex and deeply rooted in traditional American Indian culture. In many respects, Native Americans are no different from others who volunteer for military service. They do, however, have distinctive cultural values which drive them to serve their country. One such value is their proud warrior tradition. In part, the warrior tradition is a willingness to engage the enemy in battle. This characteristic has been clearly demonstrated by the courageous deeds of Native Americans in combat. However, the warrior tradition is best exemplified by the following qualities said to be inherent to most if not all Native American societies: strength, honor, pride, devotion, and wisdom. These qualities make a perfect fit with military tradition. Strength To be an American Indian warrior is to have physical, mental, and spiritual strength. A warrior must be prepared to overpower the enemy and face death head-on. We honor our veterans for their bravery and because by seeing death on the battlefield, they truly know the greatness of life. -Winnebago Elder American Indian soldiers, sailors, marines, and airmen have fought heroically in all of this century's wars and armed conflicts. They have not only been formally recognized for their bravery through military decoration but through anecdotal observation as well. The real secret which makes the Indian such an outstanding soldier is his enthusiasm for the fight. -U.S. Army Major, 1912 More important, however, is the warrior's spiritual strength. Many traditional cultures recognize that war disrupts the natural order of life and causes a spiritual disharmony. To survive the chaos of war is to gain a more intimate knowledge of life. Therefore, military service is a unique way to develop an inner strength that is valued in Native American society. Having a strong sense of inner spirituality is also a part of the Indian character. Many Native Americans are raised on rural or remote reservations, an environment that fosters self- reliance, introspection, and a meditative way of thinking. These character traits can be very beneficial when adapting to the occasional isolation of military life in times of both peace and war. Honor, Pride, Devotion Warriors are honored - honored by their family and their tribe. Before going into service and upon their return, warriors are recognized by family and community. Recognition takes place through private family gatherings, or through such public ceremonies as tribal dances or intertribal ceremonies. My people honored me as a warrior. We had a feast and my parents and grandparents thanked everyone who prayed for my safe return. We had a "special" [dance] and I remembered as we circled the drum, I got a feeling of pride. I felt good inside because that's the way the Kiowa people tell you that you've done well. -Kiowa Vietnam Veteran Being a warrior in traditional American Indian society gives one a sense of pride and a sense of accomplishment at a time in life when self-esteem is just developing. Becoming a warrior brings status to young men and women in their culture. The ceremonies that honor the warrior create a special place in the tribe's spiritual world. After I got home, my uncles sat me down and had me tell them what it [the war] was all about. One of them had been in the service in World War II and knew what war was like. We talked about what went on over there, about killing and the waste, and one of my uncles said that God's laws are against war. They never talked about those kinds of things with me before. -Cherokee Vietnam Veteran United States military service provides an outlet for Native Americans to fulfill a cultural purpose rooted in tradition - to fight and defend their homeland. This purpose is particularly important since it comes when young people of the tribe are normally not old enough to assume a leadership role in their traditional culture. The cultural expectation to be a warrior provides a purpose in life and is an important step in gaining status in Native America culture. When I went to Germany, I never thought about war honors, or the four "coups" which an old-time Crow warrior had to earn in battle....But afterwards, when I came back and went through this telling of war deeds ceremony... lo and behold I [had] completed the four requirements to become a chief. -Crow World War II Veteran Native American warriors are devoted to the survival of their people and their homeland. If necessary, warriors will lay down their lives for the preservation of their culture, for death to the American Indian warrior is but another step in the advancement of life. It is understood that the warrior's spirit lives on eternally. So, warriors do not fear death, but rather regard it as the ultimate sacrifice for their own and their people's continued survival. Wisdom The warrior seeks wisdom. Wisdom, as used in this context, means the sum total of formal learning and worldly experiences. In wartime, those Native Americans seeing heavy combat had to learn how to survive, often using skills that may unit commanders thought were inherent to the American Indian's cultural background. A Sac and Fox/Creek Korean veteran remarked: My platoon commander always sent me out on patrols. He. . . probably thought that I could track down the enemy. I don't know for sure, but I guess he figured that Indians were warriors and hunters by nature. Many American Indians (as well as non-Indian volunteers) joined the military in World War I to satisfy their sense of adventure. Most had never left the confines of their hometown, much less marched on the battlefields of Europe. These experiences provided a wisdom through exposure to other people and cultures. This was sometimes threatening to the elders of a tribe, who feared that this newfound worldliness would cause unwanted change to their culture. Over time, however, this wisdom of worldly events and peoples was accepted by tribal leaders. Today, Native Americans are increasingly exposed to the non- Indian world through movies and television. Although the military is still an avenue for seeing the world, it has, in the latter half of the 20th century, also provided other types of wisdom. Military service offers excellent educational and job skill opportunities for Native American me and women who frequently come from educationally disadvantaged communities. Wisdom can also be gained from interaction with others. Military policy in the 20th century has preferred assimilating the American Indian into regular units. Although some divisions had more Native American troops than others, there were never all-Indian units. This meant that Indians and non-Indians were placed in close-knit groups, perhaps each experiencing each other's culture up close for the first time. There was a camaraderie [in the Air Force] that transcends ethnicity when you serve your country overseas in wartime. -Sen. Ben Nighthorse Campbell, Cheyenne Korean veteran Similarly, intertribal relationships were developed, sometimes with a person who was a traditional "enemy." Many times these intercultural and intertribal contacts broke through stereotypes and resulted in lifelong friendships, friendships that otherwise might never have been cultivated. Thanks to my military service [in the Navy], I now have friends in 500 tribes. - Lakota Korean veteran The Warrior Tradition Carries On The requirements for successful military service - strength, bravery, pride, and wisdom - match those of the Indian warrior. Military service affords an outlet for combat that fulfills a culturally determined role for the warrior. Therefore, the military is an opportunity for cultural self-fulfillment. By sending young tribal members off to be warriors, they return with experiences that make them valued members of their society. Finally, the military provides educational opportunities, which allow Native American veterans to return to their community with productive job skills to improve their quality of life. With the 21st century on the horizon, the United States military can be expected to provide continuing opportunity for Native American men and women. For their part, Native Americans can be expected to carry on their centuries-old warrior tradition- serving with pride, courage, and distinction. Native American Times. Copyright c. 2005 All Rights Reserved. --------- "RE: Aboriginals and the Canadian Military" --------- Date: Sun Nov 11 10:03 From: 'Larry' Subj: Aboriginals and the Canadian Military Mailing List: http://www.cbc.ca/news/background/remembranceday/aboriginal-veterans.html Aboriginals and the Canadian Military CBC News November 11, 2007 Canada's aboriginal people have been fighting for this country on the front line of every major battle, going as far back as 1812. Then, the great warrior Tecumseh led the Six Nations in alliance with the Canadians and the British against the Americans in the War of 1812. But it was during the South African War in 1899, or the Boer War, that First Nations people enlisted as private soldiers in the military forces of Canada for the first time. They fought as Canadian soldiers, shoulder to shoulder with Britain and its allies. This tradition of military service continued into the 20th century. Although figures are hard to pinpoint, it is estimated that more than 7, 000 First Nations people served in the First and Second World Wars and the Korean War and an unknown number of Inuit, Me'tis and other native peoples also participated. First World War In the First World War, Canadian aboriginal soldiers earned many medals and participated in every major land battle. The total number of native volunteers is unknown, as Inuit and Me'tis military volunteers weren't always counted in the records, but it is estimated more than 4,000 aboriginal people in Canada left their homes and their families to fight in the First World War. That figure accounts for one in three able-bodied First Nations men, according to Veterans Affairs Canada. The number carries even more weight, as native peoples were exempt from conscription at that time. During that war alone, at least 50 medals were awarded to aboriginal people in Canada for their bravery and heroism. The Department of Indian Affairs received scores of letters from the front commending native marksmen and scouts. Aboriginal Canadians contributed in monetary ways too, donating at least $44,000 toward war relief. Although many aboriginal people supported military involvement, it was not fully accepted. For example, some band councils refused to help the Allied war effort unless Great Britain acknowledged their bands as independent nations. That recognition was not granted. Still, the native community's enthusiasm for volunteering in the Canadian military was obvious across the nation. Some reserves were nearly depleted of young men. For example, during the First World War, about half of the eligible Mi'kmaq and Maliseet men of New Brunswick and Nova Scotia signed up. And, although small, Saskatchewan's File Hills community offered most of its eligible men. In British Columbia, the Lake Band saw every single man between the ages of 20 and 35 volunteer. Native women also helped with the First World War effort, contributing their skills as nurses. This is impressive, considering news of the war didn't reach some Canadian native communities easily. Reserves in the Yukon and Northwest Territories and in northern sections of the provinces had few transportation and communication links with the rest of Canada. Native peoples living in these areas were often unaware of the war or were unable to enlist without great effort. But they did. For example, at least 15 Inuit, or people having some Inuit ancestry, from Labrador joined the 1st Newfoundland Regiment. As well, about 100 Ojibwa from isolated areas north of Thunder Bay, Ont., made their way to the nearest recruiting centre. Many of them served in the 52nd Canadian Light Infantry Battalion ? and at least six were awarded medals for bravery. But, their successes were not without sacrifices. In the First World War, at least 300 native soldiers lost their lives, either to warfare or to illnesses, such as tuberculosis. Second World War In the Second World War, Canada's aboriginal communities again joined in the war effort. Compulsory service for home defence began in 1940, and most aboriginal people were no longer exempt from conscription. By 1942, compulsory overseas service was implemented, and in 1943, the government declared that as British subjects, all able native men of military age could be called up for training and service in Canada or overseas. Only the Inuit were exempt. Many native bands responded with protest marches and petitions delivered to Ottawa. The issue was raised in the House of Commons several times, and in 1944, the war cabinet committee decided to exempt aboriginal people who had been assured during treaty negotiations that they wouldn't be involved in British battles. Still, many native people volunteered to serve in the Second World War - more than 3,000 enlisted. And, at home, aboriginal peoples were helping out monetarily. When the war ended, the Indian Affairs Branch noted the donation of more than $23,000 from Canadian Native bands plus additional, unknown amounts sent directly to the Red Cross, the British War Victims Fund, the Salvation Army and similar charities, along with gifts of clothing and other items. More than 200 native soldiers were killed or died as a result of the Second World War. They earned at least 18 decorations for bravery in action. They were a part of every major battle and campaign, from the Dieppe landings to the Normandy invasion. They also served in Hong Kong where just fewer than 2,000 members of the Winnipeg Grenadiers and the Royal Rifles of Canada became prisoners of war of the Japanese. At least 16 in that group were native peoples. The Korean War Many veterans of World War Two, and some new recruits, served in the Korean War. While some served in infantry, many joined the Canadian Army Special Force for Korean service. It was a brigade group, raised by voluntary enlistment and specially trained as part of the regular army. It is estimated that several hundred brigade members were native peoples. It is unknown exactly how many of them were killed or died in Korea, but about 500 Canadians lost their lives in the war, according to Veterans Affairs Canada. A family tradition It's not clear why Canada's aboriginal peoples responded to each war effort with such fervour. Many native veterans volunteered for the same reasons other Canadians did, because their friends and relatives did, for patriotism, for the chance of adventure or simply to earn a guaranteed wage. But, serving in the military became somewhat of a family tradition for some First Nations people. The legacy of Joseph Brant, the legendary Mohawk warrior who fought alongside the British during the Seven Years War with France and the American Revolutionary War, is a case in point. His youngest son, John, followed in his footsteps as captain of the Northern Confederate Indians, fighting against the Americans in the War of 1812. Later, Joseph Brant's great-great grandson, Cameron, commanded a platoon of the 4th Canadian Infantry Battalion. He was killed in 1915 in Belgium, while leading a counter-attack on enemy trenches, at age 28. Whatever the reason, Canada's aboriginals made a significant contribution to the war effort. Honouring the Past On June 21, 2001 - National Aboriginal Day - Gov. Gen. Adrienne Clarkson unveiled the National Aboriginal Veterans War Monument in Ottawa. Clarkson described the history of aboriginal veterans as a glorious tradition, if much ignored. "The thousands of miles that aboriginal soldiers travelled over the course of more than two centuries to help defend this country make up a thousand memories, so many of which have been ignored or lost," she said. "Yet these are the details of our history which we must remember, which we must commemorate," she said. Clarkson said the monument commemorates the specific battles and campaigns of the past, but also honours the spiritual elements essential to the culture of aboriginal peoples. "This spirit of service and sacrifice continues internationally to this day, with aboriginal soldiers deployed in peacekeeping missions around world." That legacy lives on today. As of 2000, First Nations, Inuit and Me'tis made up 1.4 per cent, or 1, 275 members, of the current Canadian Forces, according to the Department of National Defence. And, recruitment is continuing through the Canadian Forces Aboriginal Entry Program, which offers aboriginal candidates the opportunity to explore military life to make an informed decision about joining. --------- "RE: Indians plan Centennial protest Walk" --------- Date: Tue, 6 Nov 2007 07:12:29 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="OKLAHOMA: 100 YEARS OF LIES AND THEFT" http://newsok.com/article/3164749/1194286563 Indians plan centennial protest walk The Oklahoman November 5, 2007 Not everyone plans to celebrate Oklahoma statehood day Nov. 16. A group of American Indians is planning to protest the celebration with a "survival walk" to the Capitol, to remind everyone what happened to their ancestors and the "real history of Oklahoma Indians and Indian Territory." Brenda Golden, member of the Muscogee Creek nation and protest organizer, said she could not sit quietly while the only mention or acknowledgement of the victimization of her people was a re-enacted land run and mock wedding ceremony, between Mr. Oklahoman Territory and Miss Indian Territory. She started organizing members to try to bring awareness to what American Indians lost, with the settlement and statehood of Oklahoma. Marching under the banner of "Why Celebrate 100 Years of Theft" the protestors will gather at 9 a.m. Nov. 16 at NW 16 and Lincoln, and then walk to the Capitol, she said. One of the more outspoken members of the protest is Gerald D. Tieyah, of the Comanche Nation. He compares asking an American Indian to celebrate the Oklahoma Centennial with asking a Jew to celebrate Kristallnacht, the night of broken glass in 1938 when Jewish homes were ransacked in numerous German and Austrian cities. "Our part of the story, the part where our lands are invaded and stripped away from us, and the part where our cultures are attacked, the part where our peoples' lives are trampled and forever altered by this encroachment of land hungry invaders is always conveniently neglected or overshadowed," Tieyah said. For information on the protest, visit myspace.com/mvskoke_lady or contact Brenda Golden by e-mail at musccreekgrl@msn.com or by phone at (405) 570-7752. Copyright c. The Oklahoman/News 9, Produced by NewsOK.com. --------- "RE: Oklahoma centennial not a time for Celebration" --------- Date: Mon, 12 Nov 2007 07:52:49 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="100 YEARS OF THEFT" http://www.pechanga.net/ http://newsok.com/article/3167928/1194804926 Oklahoma centennial not a time for celebration in Indian Country By The Associated Press November 11, 2007 OKLAHOMA CITY (AP) - When she was a young girl, Lettie Harjo Randall was rounded up with other children in her Muscogee (Creek) tribal family and forced into an Indian boarding school in Oklahoma where she was isolated from her parents and forbidden from talking to her siblings in their native language. "We were small. We were little. I had never been away from home," Randall said. "There was a lot of crying." Now 66, Randall and many others in Oklahoma's Indian Country believe their shared experiences are being swept under the rug as the state commemorates 100 years of statehood with parades and historic reenactments, including a ceremonial wedding between Miss Indian Territory and Mr. Oklahoma Territory. "Even though this happened a long time ago, it makes me angry," Randall said. "There needs to be an understanding of what the Indians went through." Members of various Oklahoma-based tribes plan to observe Oklahoma's centennial with a march to the state Capitol to raise awareness of the promises they say were broken when Indians were forced from their traditional lands and marched to what became Oklahoma in the 19th century. Brenda Golden, Randall's daughter and one of the march's organizers, said she was outraged by plans for the mock wedding because it symbolized the government's decision to renegotiate a treaty that had already promised the land to Americans Indians. "This was supposed to be Indian Territory," Golden said. "I'm not asking for anything more than people recognizing the flip side of the story. "We were hurt. We're still hurt." Oklahoma, a word derived from the Choctaw language that means land of the red man, became the nation's 46th state on Nov. 16, 1907, less than 20 years after unassigned lands set aside for Indian tribes were carved up for settlement in land runs that began in 1889. "It basically comes down to land theft," said Mike Graham, a member of the Cherokee tribe and founder of United Native America, a grass-roots group that works on American Indian issues nationwide. "It's nothing for the Native American community here in the state to celebrate," Graham said. Oklahoma is home to 39 Indian tribes. In 2005, about 290,000 Oklahomans, 8.1 percent of the population, identified themselves as American Indian and Alaska Native persons. Only California has more Indian residents, according to the U.S. Census Bureau. Richard Allen, policy analyst for the Cherokee Nation, said many Oklahomans of Indian descent have a different perspective of the state's centennial. Indians settled large portions of what became Oklahoma decades before statehood, establishing tribal territories, cities and governments. "We are major contributors to the state," Allen said. From an Indian point of view, statehood "was simply a white overlay of existing Indian institutions," he said. While some tribes, including the Chickasaw Nation, sponsor centennial events, most have no plans to commemorate statehood. "It's just kind of hard to celebrate it," said Thompson Gouge, spokesman for the Muscogee (Creek) tribe. Although some Muscogee (Creek) tribal members will participate in the Statehood Day march, Gouge said the tribe is not directly involved. Osage Nation Chief Jim Gray said it is appropriate for Oklahoma's tribal leaders to use the centennial observance to tell their side of the statehood story. "Don't celebrate it for God's sake," Gray said. "We have a different story to tell - not all of it good. You can certainly understand that we have a different point of view than others do." Allen said the Cherokee Nation has been selective in how it participates in centennial events. "We didn't feel it was appropriate for us to celebrate as others do," he said. The tribe worked with centennial planners in dedicating the Will Rogers Memorial Museum as an Oklahoma Literary Landmark and listing it on a national registry. Rogers became the third Cherokee to be so honored, joining Oklahoma author and playwright Lynn Riggs and Sequoyah, who created the Cherokee syllabary. Rogers, the late writer and humorist who is claimed by Oklahomans as a native son, was born in the Cherokee Nation in Indian Territory in 1879 and moved away before Oklahoma became a state. Allen said it is inappropriate for the tribe to get involved in other events, such as reenactments of the Land Run of 1889 in which school children dress up as pioneers and stage pretend land runs to learn about the state's history. "We weren't a part of that. It was our land that was being taken," Allen said. "It wasn't something to be celebrated and it's still not." Centennial planners have tried to be sensitive to tribal concerns and have worked closely with tribal governments on a variety of Indian-related projects, said Blake Wade, executive director of the Oklahoma Centennial Commission. "History is exactly history. We want to make sure it's spelled out," Wade said. Much has been done to acknowledge the state's tribal past, Wade said, including installation of a 6,000-pound bronze sculpture of an American Indian, called The Guardian, on top of the Capitol dome and development of a planned $135 million American Indian Cultural Center in Oklahoma City. "Our whole theme has been our American Indians. I just really feel that there's been nothing we tried to do more than to help recognize how wonderful our 39 tribes are," he said. But Golden said the centennial observance has alienated Indians by overlooking a painful part of their history. "This is not something that I am celebrating," Golden said. "Don't push it under the rug. It's not going to go away." Copyright c. 2007 The Associated Press. All Rights Reserved. Copyright c. 2007 The Oklahoman/News 9, Produced by NewsOK.com. --------- "RE: Okla. Centennial: For Indians, a time to protest" --------- Date: Mon, 12 Nov 2007 07:52:49 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="100 YEARS OF THEFT" http://www.pechanga.net/ http://www.tulsaworld.com/news/article.aspx?articleID=071111_1_A9_hAmar85100 For Indians, a time to protest By S.E. RUCKMAN World Staff Writer November 11, 2007 A march and rally decrying the state centennial activities are planned. OKLAHOMA CITY - Brenda Golden mulled the state centennial for months. In the 11th month of the yearlong celebration, the American Indian activist decided to organize an Indian statement for Oklahoma's 100th birthday. Golden will be among what she hopes are hundreds who will walk one- quarter of a mile from Northeast 16th Street to the state Capitol on Friday in protest of the event. "The whole idea (the centennial) always bothered me," she said. "I waited and waited for someone else to do something, so I decided to do it." Golden and other organizers have acquired a permit to put on a three- hour event. It will include speeches from elders, marching, singing and dancing in full regalia. Student groups from across the state have called to lend support to the idea that statehood also has negative connotations, she said. "I thought if just a hundred showed up, I'd be happy," Golden said. "But I think we'll get more than that." The protest coincides with other centennial events. State planners, such as Blake Wade, the executive director of the Oklahoma Centennial Commission, said centennial events are intended to educate onlookers about Oklahoma settlement and mark the event. "In Oklahoma, the No. 1 attraction to the state is Native Americans," Wade said. "I understand who they are and what they're doing." Shoshanna Wasserman, the marketing director of the American Indian Cultural Center and Museum, said she did not want the events to be one- -dimensional and concentrate solely on protest. "This is a complex issue. I'm just grateful that we live in a free country, where everyone has a rightful voice," she said. "Native people do have a voice in the centennial." Organizers said they eschewed the idea of protesting in Guthrie, where other commemorative events are slated this week. Glenda Deer, a Kickapoo from Shawnee, said many were offended by a scheduled mock wedding in Guthrie of "Miss Indian Territory and Mr. Oklahoma." "That's denial, that's not the way it happened," she said. "I want my grandchildren to understand how Oklahoma was acquired. I don't want them to forget it." Some leaders of the state's 37 recognized tribes have applauded the idea of an organized independent centennial statement. Jim Gray, the principal chief of the Osage Nation, said his tribe of 16,000 chose not to participate in official centennial events. "I encourage other tribes to hold their own version of commemorative events, so you can say who you are," he said. Copyright c. 2007 World Publishing Co. All rights reserved. --------- "RE: Senate Panel sympathetic to Missouri River Tribes" --------- Date: Thu, 8 Nov 2007 07:37:32 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="LAND TAKEN BY DAM CREATED FLOODING" http://www.indianz.com/News/2007/005738.asp Senate panel sympathetic to Missouri River tribes November 5, 2007 Tribes who lost land and a way of life due to flooding along the Missouri River found a sympathetic audience at a Senate hearing last week. The seven tribes in North Dakota, South Dakota and Nebraska told the Senate Indian Affairs Committee of the negative impacts caused by dams that were created by the federal government. Over 350,000 acres of reservation land was permanently destroyed, taking valuable natural resources, sacred sites and even entire communities. "This result was not by our own choosing," testified Marcus Wells Jr., the chairman of the Mandan, Hidatsa and Arikara Nation of North Dakota, which lost over 150,000 acres. "Our tribe was pressured and steamrolled into signing away our prime bottomlands in the 1940s." Ron His Horse Is Thunder, the chairman of the Standing Rock Sioux Tribe of North and South Dakota, said Indian landowners were forced into accepting about $31 an acre in compensation from the government. In comparison, he said non-Indians who were affected by the Missouri River dams received about $60 an acre. "I talked to a number of the elders who were alive back then and I've seen some of the records on the price they were given for their land and every time you talk to them, it brings up much sadness in their hearts," said His Horse Is Thunder, whose tribe lost about 56,000 acres. "There was no negotiation with them. It was, 'You take this,' and that's it." The Santee Sioux Tribe of Nebraska lost about 600 acres, the smallest amount of those affected by the Missouri River dams. But the economic impact on the tiny tribe continues today, chairman Roger Trudell told the committee. "There was no negotiation process at all," Trudell testified. "The lands that were taken were probably our richest lands." Congress compensated all of the tribes for their losses. According to the Government Accountability Office, the tribes received about $46 million through legislation in the 1940s, 1950s and the 1960s. But concerns about the inadequacy of those payments prompted further rounds of compensation the 1990s and the early 2000s. According to the GAO, another $625 million was authorized by Congress, though the money is subject to a number of restrictions.. Despite the payments, several members of the committee said they were still concerned that the tribes were not treated fairly. "Entire tribal infrastructures and economies were destroyed," said Sen. Byron Dorgan (D- North Dakota), the chairman. "Their way of life changed dramatically." Sen. Lisa Murkowski (R-Alaska), the vice chairman, said the Missouri River dams caused the "sudden relocation of entire Native communities." She drew a comparison to Alaska Native villages in her state that are facing removal due to sea erosion -- projects the GAO has said could cost hundreds and hundreds of millions of dollars. "If the community relocation is unavoidable, the true cost of relocation should be carefully evaluated in advance of the relocation and the process of the relocation should be carefully planned," Murkowski said. According to testimony at the hearing, that didn't always happen in the case of the Missouri River. Construction of some of the dams was already underway when the tribes were told they had to settle, Robin M. Nazarro and Jeff Malcom, the director and assistant director of the GAO's Natural Resources and Environment division, told the committee. During the 109th Congress, the committee held a hearing on bills that would address compensation for three tribes and their members. But the chairman at the time, Sen. John McCain (R-Arizona), was skeptical of the efforts. "Is this the last time we are going to come back and ask for more money?" McCain said at a June 2006 hearing. "It looks to me like this is the third or fourth trip to the trough here." The bills at issue never passed but similar packages have been introduced in the 110th Congress. Copyright c. 2007 Indianz.com. --------- "RE: Judge OKs deal on Indian Rights in Michigan" --------- Date: Tue, 6 Nov 2007 07:12:29 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="HUNTING AND FISHING AGREEMENT FOR MICHIGAN INDIANS APPROVED" http://www.pechanga.net/ http://www.lsj.com/apps/pbcs.dll/article?AID=/ 20071105/NEWS01/711050347/1001/NEWS Federal judge OKs deal on Indian hunting, fishing rights in Mich. November 5, 2007 Associated Press TRAVERSE CITY - A hunting and fishing agreement between the state of Michigan and five American Indian tribes is now official. U.S. District Judge Richard Enslen has signed a consent decree ending decades of legal haggling reaching back to the 1970s. The document recognizes the rights of the five tribes to hunt, fish and gather plants for subsistence and medicinal purposes on public lands covered by an 1836 treaty. Together, the lands and waterways make up about 37 percent of the state. The tribes will establish their own hunting and fishing regulations that will differ in some ways from the state's. Tribal members will be able to use private property only with the owners' permission. A separate agreement deals with their Great Lakes fishing rights. Copyright c. 2007 The Associated Press. All Rights Reserved. Copyright c. 2007 Lansing State Journal --------- "RE: Fate of UND Logo threatens Hockey Arena" --------- Date: Wed, 7 Nov 2007 07:46:23 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="RALPH ENGELSTAD ARENA REFUSES TO COMMIT TO LOGO REMOVAL" http://www.pechanga.net/ http://www.foxnews.com/printer_friendly_story/0,3566,308697,00.html Fate of University of North Dakota 'Fighting Sioux' Logo Threatens Hockey Arena By Melissa Underwood November 6, 2007 A $104 million dollar hockey arena may be forced to remove hundreds of images of "The Fighting Sioux," the logo and nickname of the University of North Dakota for more than 70 years, if officials can't reach an agreement with tribal councils. The university, according to a settlement last month of a lawsuit against the National Collegiate Athletic Association, has three years to negotiate an agreement with two North Dakota Sioux tribes - Spirit Lake and Standing Rock - to receive approval for the continued use of the "Sioux" name and logo. If an agreement is not reached by 2011, the university will be forced to find a new name and logo. The hockey arena has hundreds of "Fighting Sioux" logos laid into its granite flooring, imprinted on seating and etched on doors and other areas. If an agreement cannot be reached, they would all have to be replaced. The Ralph Engelstad Arena is the home of the "Fighting Sioux" men's and women's hockey teams, which have won seven NCAA Division I championships, the last one in 2000. The hockey teams sell out the arena's 12,000 seats for every game and have no plan if the university fails to reach an agreement with the tribes. The arena has thousands of images of the Fighting Sioux logo, but the settlement requires only some of them to be removed. "Hockey will forever be played at the Ralph Engelstad Arena, but no plan has been put in place if we have to potentially remove logos in the facility," said Chris Semrau, a spokesman for the arena, adding that the lawsuit doesn't address who would pay for the removal of the images. The university, with 12,559 students, including more than 400 Native Americans, wants to keep "The Fighting Sioux" because it represents tradition, pride and strength, said Peter Johnson, a university spokesman. Hockey remains important to the university and the state, which doesn't have any major professional sports teams. "It's an interest that transcends the school itself," Johnson said. The University of North Dakota in 2005 landed on a list of 18 schools in violation of an NCAA policy that prohibits the display of Native American names or images deemed hostile or abusive on team uniforms and items at NCAA championship events. University officials appealed being placed on the list. In 2006, the NCAA rejected the appeal and kept the university on the violation list. The university then sued the NCAA. "The university has indicated that it intends to use the current name and logo with the utmost respect and dignity, and only for so long as it may do so with the support of the Native American community," according to a statement by the NCAA, the governing body of collegiate sports. The organization said it "believes that the time has come to retire Native American imagery in college sports." North Dakota University athletic teams have used an American Indian head as their symbol since the early 1930s; it says the "Fighting Sioux" name honors the first inhabitants of the region and some tribes in the state. The arena, which opened in 2001, is a privately-owned facility that rents out to the university. The university will take over rights to the building in 2031. "There's a potential impact down the road but nothing that is decided definite," Semrau said. "We would need to change certain things to comply with NCAA if UND doesn't get a resolution from the tribes." The university's logo carries a long tradition that honors the Sioux, Semrau said. "We support the Sioux logo because of the great opportunities that exist between the university and Native Americans in the region," he said. "There's a great tradition that has been built with many potential opportunities to come." Jay Fisher, president of Student Government at UND, said students are divided over the issue, but he personally supports keeping the logo. The settlement was a victory that put the university in a better position to negotiate an agreement with the tribal councils, but it's a difficult fight, said Fisher, a senior majoring in economics. "It's cost a heavy toll keeping it around," he said. Copyright c. 2007 The Associated Press. All rights reserved. Copyright c. 2007 FOX News Network, LLC. All rights reserved. --------- "RE: Delaware Members seek action from U.S. Congress" --------- Date: Sat, 10 Nov 2007 08:15:26 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="DELAWARE SEEK TO RESTORE RECOGNITION" http://www.pechanga.net/ http://www.examiner-enterprise.com/articles/2007/11/09/news/news123.txt Delaware members seek action from U.S. Congress to restore lost federal recognition By E-E Staff Report November 9, 2007 Leaders of the Bartlesville-based Delaware Tribe of Indians say the recent general election sent a resounding message from the Delaware people, through their ballots, to the Tribal Council, divisive factions, Oklahoma's Congressional delegation and the 110th Congress of the United States. Delaware Tribal members cast their votes Nov. 3, for four Trust Board positions, four proposed changes to the tribe's constitution, and a Tribal Council advisory question to restore the tribe's federal recognition. In an official press release issued to the newspaper on Thursday, leaders say the overwhelming majority of Delaware tribal voters viewed the 2007 general election ballot as "an opportunity to voice their decisions on tribal leadership, fundamental constitutional rights, and the survival of a great people for future generations." "This election, the candidates, and the overwhelming victory of the advisory question is a testimony that our tribal membership wants good qualified leadership, structure and order to our tribal government and business affairs," said Chief Jerry Douglas. "And our tribal members support our efforts to have our status as a federally recognized tribe restored...as it should be." Douglas said he is committed to move the tribe forward in a new direction. "We will continue working with our congressional representatives to have our recognition restored," he said. "I know we face a number of challenges going forward, and the victory in this election certainly will help." The ballot polled tribal members for the selection of Trust Board candidates, four tribal constitutional amendments defining and clarifying specifics for the inclusion of all tribal voters in the decision-making process of the tribe's annual membership meeting, and the establishment of procedures for the conduct of the tribe's annual general council meetings. The final ballot item polled Delaware tribal voters on what members consider the most urgent and important issue - congressional legislation for the restoration of the Delaware Tribe of Indians to the list of federally recognized tribes. Two candidates filed for Delaware Trust Board chairman. The Trust Board chair position was a square-off between Rusty Creed Brown and incumbent Raymond Cline. Cline defeated Brown by a two-to-one margin. Brown received 366 votes to Cline's 737 votes. Cline will serve his third term of office as Trust Board chairman. Five candidates filed for three Trust Board positions. The top three vote getters for the Trust Board positions were Verna Crawford, William " Bill" Hatch, and Doyle Hayes. Incumbent Johnney Tucker received 416 votes or 14.15 percent, incumbent Verna Crawford received 742 votes or 25.24 percent. Tonya Anna received 415 votes or 14.12 percent, William "Bill" Hatch received 700 votes or 23.81 percent, and Doyle Hayes received 667 votes or 22.69 percent. The winners of the 2007 Delaware Trust Board election - Cline, Crawford, Hatch, and Hayes - are scheduled to participate in a swearing-in ceremony to be held during the Delaware Tribe's Annual General Council meeting from 1 to 5 p.m. Nov. 17 in the tribal complex at the intersection of Tuxedo and Madison Boulevards. The tribal constitutional amendments were all approved by a wide margin of victory and indicates that tribal members want to protect their right to vote and have a voice in the decisions of the General Governing Body of the tribe, according to officials. Proposition one was approved by 84.07 percent, proposition two was approved by 79.48 percent, proposition three was approved by 83.69 percent, and proposition four was approved by 82.64 percent. The advisory question for federal recognition restoration was approved 867 votes to 216 votes, or 80.06 percent to 19.94 percent. Copyright c. 2007 Bartlesvill Examiner-Enterprise. --------- "RE: Mohawks sue Kempthorne for Land into Trust Delay" --------- Date: Sat, 10 Nov 2007 08:15:26 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="MOHAWK SUE DoI" http://www.indiancountry.com/content.cfm?id=1096416087 Mohawks sue Kempthorne for land into trust delay by: Gale Courey Toensing / Indian Country Today November 9, 2007 AKWESASNE, N.Y. - The St. Regis Mohawk Tribe is suing Interior Secretary Dirk Kempthorne for his failure to take action on its $600 million off- reservation casino project. In a prepared statement issued Oct. 31, tribal officials said they charged Kempthorne with "undue delay and acting in bad faith with respect to the tribe's fully completed, yet inexplicably languishing land into trust application." The tribe's lawsuit, filed that day in U.S. District Court in Washington, asks the court to compel Kempthorne to act within 30 days on the tribe's application to place more than 29 acres of land into trust for its Monticello Gaming and Raceway casino project in Sullivan County. While the project is roughly 300 miles from the tribe's reservation, it is within driving distance of New York City - a huge urban population from which the tribe hopes to draw customers. The project includes a 776,000- square-foot, two-story casino and entertainment complex with around 125 table games, 3,500 slot machines, 24 poker tables and numerous restaurants and retail venues. The facility is expected to generate around 3,000 permanent jobs in an area of the state that is in need of economic development. The Monticello project received environmental approval in the form of a Finding of No Significant Impact issued by Associate Deputy Secretary James Cason in December 2006. In December 2006, Associate Deputy Secretary James Cason issued a Finding of No Significant Impact on the project. It has received unprecedented support from the state's local, state and congressional elected officials as well. The tribe says Kempthorne is the source of the delay in moving forward. "It is unfortunate that we have to file a lawsuit to compel the secretary to do his job, and it is unacceptable that our completed application has been pending at the department for nearly nine months," said Lorraine White, one of the Mohawk's three chiefs. Last February, New York Gov. Eliot Spitzer executed a tribal/state compact with the tribe for the project, under which the state will receive 20 percent of revenues from slot machines for the first two years, 23 percent for the next two years and 25 percent thereafter. At the same time, Spitzer concurred with the BIA's decision to complete Section 20 of the Indian Gaming Regulatory Act - the "two-part determination" for off-reservation trust land for gaming, which requires a governor's approval. Despite widespread opposition over the past few years to what Indian gaming opponents have called "reservation shopping," only three tribes have received approval for off-reservation gaming projects since the 1988 passage of IGRA - the Forest County Potawatomi Tribe of Wisconsin, the Kalispel Tribe of Washington and the Keweenaw Bay Indian Community in Michigan, according to George Skibine, the BIA's director of the Office of Indian Gaming Management. Spitzer reiterated his support for the tribal casino when he heard about tribe's lawsuit against Kempthorne. "Obviously, we are as desirous as [the tribe at] having the Department of the Interior approve this as quickly as possible. We want the development to go forward. What we want is to get the approval as quickly as we can from the Department of the Interior," Spitzer told the Mid- Hudson News Network. Mohawk leaders said Kempthorne disregarded numerous requests from them and from Spitzer to meet in person to discuss the matter. They noted that Kempthorne, during his confirmation hearing, stated that he did not support "reservation shopping" but would continue to implement the Section 20 regulations. "At best, he has not lived up to his word; and at worst, the secretary misled the Congress of the United States," said Tribal Chief Barbara Lazore. The chiefs allege that Kempthorne interfered in the process because of a "personal bias" held over from his days as governor of Idaho when he was "adamantly opposed to off-reservation casinos." The dichotomy between Kempthorne's position as governor and his duties as Interior secretary has been acknowledged by Interior. Speaking at a United South and Eastern Tribes meeting earlier this year, Cason said the department was "in the process of trying to reconcile his [Kempthorne's] views as governor and his activities as governor with his role as secretary." Mohawk leaders echoed that sentiment. "The secretary needs to put aside his personal objections and recognize that New York is not Idaho, and that he is no longer a state governor, but a cabinet appointed official charged with implementing federal laws," said Tribal Chief James Ransom. The state Legislature passed a state law specifically inviting gaming to Sullivan County, Ransom noted. "This is unlike the secretary's experience as governor of Idaho, where there was strong opposition on both state and local levels to Indian gaming. Ignoring the rights of a sovereign state and a sovereign Indian tribe, combined with a pattern of misdirection, inaction and lack of communications, threatens the integrity of all federal administrative proceedings," Ransom said. Shane Wolfe, Kempthorne's press secretary, said it is Interior's policy not to comment on pending litigation. "I will add, however, that this latest suit is one of thousands of lawsuits pending against the department on various issues in courts around the country," Wolfe said. Copyright c. 1998 - 2007 Indian Country Today. All Rights Reserved. --------- "RE: A message from Miss Navajo Nation 2007-2008" --------- Date: Sat, 10 Nov 2007 08:15:26 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="MESSAGE FROM JONATHEA TSO" http://www.navajohopiobserver.com/main.asp? SectionID=35&SubSectionID=47&ArticleID=6293 A message from Miss Navajo Nation 2007-2008, Jonathea Tso Ya''a't'e'e'h, shi k'e' doo shi dine'e'. Shi e'i' Jonathea D. Tso yinishye'. Naadiin ashdla' shina'a'hai. Kin?ichi'i'nii nishl?', To'di'ch'i' i'nii bashishchi'i'n. Ta'chii'nii dashicheii, a'a'do'o' Na't'oh Dine'e' Ta'chii'nii dashina'li'. Shima' Irene John Tso wolye' do'o' shizhe'e' Jonathan D. Tso wolye', To' di'ne'eshzhee di daa bighaan. Shima'sa'ni' Mae N. John wolye' doo shicheii Lee N. John wolye', K'aabiizhii Neest?'ah d??'. Shina'li' asdza'ni' doo hastiin Francise doo Fred Russelle wolye' ?'t??' Dzi? laj??n d??'. Greetings! My name is Jonathea D. Tso from Cove. I am of the Red House Clan, born for the Bitterwater Clan. My maternal grandfather is of the Red Running into the Water Clan and my paternal grandfather is of the Tobacco Red Running into the Water Clan. My parents are Irene and Jonathan Tso who reside in Kayenta. My maternal grandparents are Mae N. and, the late, Lee N. John of Cove and my paternal grandparents are the late Francis and Fred Russelle of Black Mesa. I have five younger sisters. I reside in beautiful Cove with my grandma and her sheep crew. In 2000, I graduated from Aztec High School with honors and also completed the Math and Science for Minority Students (MS^2) summer enrichment program at Phillips Academy in Andover, Mass. Prior to the being crowed Miss Navajo Nation, I was taking Navajo language courses at Dine' College. I graduated from Dartmouth College (Hanover, N.H.) in 2004 with a double major in Native American Studies and Environmental Studies. When I was at Dartmouth I found myself reaching back home to Dine' College asking the instructors about myself as a Dine' individual-our stories and history. That experience lead me to pursue a solid foundation as a Dine' citizen first before continuing on my career journey. My platform as Miss Navajo Nation 2007/2008, is to be a strong advocate for our Dine' language and way of life. I will do this by asking each individual, a'?chi'ni' doo hwo'ya'ai'i' ji', to take leadership for yourself and make a positive change in your life. Students, if you want to finish the highest level of education -to be a doctor-it is possible. If you want to speak Navajo like Paul Jones on KTNN-it is possible. It is also possible to be next Miss Navajo Nation but you have to make the effort to change your life in a positive way. As Miss Navajo Nation, I understand our children are struggling day to day with so many negativities such as methamphetamines, drugs, alcohol, and domestic violence. Why? Because our corn crop has been deserted. Our elders teach us that our children are like the growth of corn. They need constant attention-water, air, sun light, soil, and prayer. Our Dine' teachings and values, from our parents and relatives, are essential nurturing tools to insure strong corn stalk to withstand all types of weather. This inner strength and strong sense of self identity is to protect our children from all types of obstacles they may encounter in life. These teachings begin at home. I ask for each individual to think "nitsa'ha'kees" about using your individual leadership "nahat'a'" with in yourself to nurture the livelihood "iina'" of our people to ensure the survival of our people today and in the future "siih hasin." Let us all nurture our children through words of wisdom, prayer, song and knowledge of our elders. Our children struggle today with many negative influences but with the support of our people "k'e'" we can help them overcome these obstacles. This is my motivation as Miss Navajo Nation, to demonstrate my community service for the well being of our Dine' Nation. --- To contact or invite Miss Navajo Nation for presentations, please send all correspondence to P.O. Box 2860, Window Rock, AZ, fax information to (928) 871-6385 or e-mail missnavajonation@yahoo.com. Copyright c. 2007 Navajo Hopi Observer. --------- "RE: Keetoowah Soldiers continue Warrior Tradition" --------- Date: Sat, 10 Nov 2007 08:15:26 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="UKB WARRIOR SOLDIERS" http://www.nativetimes.com/index.asp?action=displayarticle&article_id=9120 Keetoowah Cherokee Soldiers Continue Warrior Tradition November 8, 2007 In times of International crises, America has had the wealth of the first Indigenous peoples to come to its aid. Iraqi freedom is no exception. As the conflict continues, our Keetoowah Cherokee Warriors (men and women) are doing their part proudly in whatever capacity they maintain in the US Armed Forces. American Indians have participated with distinction in United States military actions for more than 200 years. Their courage, determination, and fighting spirit were recognized by American military leaders as early as the 18th century. As the 20th century comes to a close, there are nearly 190,000 Native American military veterans. It is well recognized that, historically, Native Americans have the highest record of service per capita when compared to other ethnic groups. The reasons behind this disproportionate contribution are complex and deeply rooted in traditional American Indian culture. In many respects, Native Americans are no different from others who volunteer for military service. They do, however, have distinctive cultural values which drive them to serve their country. One such value is their proud warrior tradition. In part, the warrior tradition is a willingness to engage the enemy in battle. This characteristic has been clearly demonstrated by the courageous deeds of Native Americans in combat. However, the warrior tradition is best exemplified by the following qualities said to be inherent to most if not all Native American societies: strength, honor, pride, devotion, and wisdom. These qualities make a perfect fit with military tradition. Families and relatives held a dinner at Swimmer Baptist Church recently for five family members, all Keetoowah members, who will be deployed to Iraq within the first of the year. The dinner honored Sammy David Allen, Specialist E4; Stephanie Keener, Sergeant; Amanda Keener, Private First Class and Chad Keener Specialist all with the Alpha 20th National Guard Unit in Tahlequah, and Erik Scott Olivares, Private First Class, United States Army. "I'm sad to be leaving, but anxious to go, because that's what I've been training for a long time. I'm proud to serve in the United States Army, it's my duty, and it's what I signed on for, being in Infantry is all I focus on." said Private First Class Olivares. The five family members will train for three months at Fort Bliss, Texas and will be deployed to Iraq first part of the New Year for a one-year deployment. UKB Lighthorse Security Officer Raymond Wickson received word of his deployment on October 5th, and was busy preparing to leave the country. He will depart on November 9 to Ft. Bliss, Texas with the 45th Infantry for 3 weeks training before leaving for Iraq. "I just want to go over there, serve my time, and get back to my family," Wickson said. "I will probably be deployed again before I get my 20 years in. I plan to retire from the army," said Wickson. "We appreciate any person who joins the National Guards; they're always subject to be called into active duty. We asked for people to continue to pray for our UKB soldiers and remember all our U.S. soldiers when you pray. " stated Keetoowah Chief George Wickliffe. "We are very proud of our Keetoowah people who are serving in Iraq." National Guard Specialist Raymond Wickson Native American Times. Copyright c. 2005 All Rights Reserved. --------- "RE: Native War Hero gets the French Legion of Honor" --------- Date: Mon, 5 Nov 2007 07:22:47 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="PENOBSCOT RECEIVES FRENCH LEGION OF HONOR" http://www.csmonitor.com/2007/1105/p20s01-ussc.html A native American war hero gets the French Legion of honor award Charles Shay went off to the wars more than 60 years ago and has now returned as a tribal elder, preserving Penobscot history. By Todd Nelson | Correspondent of The Christian Science Monitor November 5, 2007 Old Town, Maine - In a black frame on the wall in Charles Shay's tidy study is a tattered pink telegram. It's the War Department communique' that his mother, Florence Shay, received in early March of 1945. Her son was missing in action near Remagen, Germany. It was two long months before a knock on her door in early May brought any further news:It was her son, himself. "I walked in and there was complete exultation, tears, hugging. She couldn't believe I was standing there in front of her," he recalls. He'd been liberated from a German POW camp and sent home. That pink telegram hanging just below his silver star and four bronze battle stars from World War II and the Korean War, is one of the more humble markers in Mr. Shay's odyssey from the craggy rocks of his home on the Penobscot Indian Reservation to a long life abroad. But it is a powerful one for him: It marked the end of the constant combat the young Army medic had been in with the Big Red One - the famed infantry division that landed in the first deadly wave on Omaha Beach. He attributes his survival - through the D-Day chaos in which the citation for his silver star says he "repeatedly plunged into the treacherous sea and carried critically wounded men to saftey" - to his mother's prayers. Sixty-three years after his heroic actions that day, Mrs. Shay's son will gather one more honor for his wall. On Nov. 6 he will become a Chevalier dans l'Ordre National de la Le'gion d'Honneur. It is given for "emminentservice to the French republique." French President Nicolas Sarkozy will bestow the award - which dates back to Napoleon - on Mr. Shay and six other American veterans in a Washington, D.C., ceremony. Shay, a Penobscot Indian who now lives on the Indian Island Reservation in a house beside a tall white shingled "tepee," has a rather unusual French ancestry of his own. He is descended from Jean Vincent d'Abbadie, the third Baron de St. Castin, a French nobleman who married the daughter of the Penobscot chief, Madockawando, in 1670. Though he spent most of his life abroad - distinguishing himself for bravery in World War II and the Korean War and then staying on in Europe to spend a career as a communications officer for the Atomic Energy Commission - it is his native American heritage of which Shay is proudest. He is a Penobscot tribal elder - and when he and his wife began returning in the summertime to renovate a reservation house he inherited from his aunt, he says, "I began to pick up where I left off. I became quite active in trying to preserve the history of my family." When he returned to live permanently in the US four years ago, he threw himself into historical and tribal work. Today, he spends his time recording his war experiences for a tribal archive, and sharing his family history. The tepee beside his house is a museum dedicated to Princess Watahwaso, the stage name of his late aunt, Lucy Nicolar Poolaw, a widely known interpreter of Indian music and dance. He has helped to reissue a famous book by his grandfather, Joseph Nicolar, titled "The Life and Traditions of the Red Man." "I'm very proud to be a native American; a member of the Penobscot Indian nation," says Shay. "I'm trying to do whatever I can to promote my native American culture; to promote what my ancestors have done for the people of this small reservation. "I would like to see more recognition given to the native American veterans of the state of Maine." The next-to-youngest of nine siblings, Shay was one of four brothers to fight in World War II. The Shay brothers were drafted in 1944, along with 85 other Penobscot men and women from their 500-member reservation. Two of them served on Navy ships, one was in the Army Air Corps; Charles was a medic. They all survived the war; and Shay is the last living member of his generation. He has a somber nonchalance when describing D-Day. German obstacles thwarted a close approach to the beaches, he says, which meant disembarking into waist-high water. "Once they hit the obstacles, they dropped their ramps," he says. "A lot of men didn't even get out of the craft because they were standing at the front and got hit ... some dropped into the water dead, or drowned because they had all their equipment on them and were wounded and couldn't help themselves. It was every man for himself." Shay went in over his waist and headed for the top of the beach to find protection from withering fire beneath the embankments - hundreds of yards from the landing zone. He carried no weapon - wouldn't have had time to use one. He was preoccupied with "treating and comforting the wounded anyway I could.... If the men were wounded and couldn't help themselves, they would drown." He has no recollection of the number of men he pulled from the water. And he's characteristically modest about that: "We've all had our individual experiences, and none are more dramatic than the next." The invasion chaos turned into a coherent military campaign. "Infantry companies had been decimated, 40 to 50 percent, and we had to operate with the people we had left," says Shay. "We had objectives to take. I just followed the troops." By March, Shay had crossed the Rhine. One day, Shay and a small reconnaissance platoon stumbled across a German tank unit idling in a village. "They got the drop on us," he says. None of his platoon were killed or wounded, and they spent several weeks being moved nightly in a German "shell-game" before they arrived in a prisoner of war camp. Back home, Shay's mother was receiving that pink telegram. "After one or two days, we woke up and the Germans were gone," says Shay. "They knew they couldn't move us anymore. Americans liberated the camp." It was April 18, 1945. In days, the war in Europe would be over. After the war, Shay reenlisted and worked in Vienna, still an Army medic. He served in Korea and earned another bronze star, followed by a 1953 stint in the Marshall Islands during Operation Castle: the atomic bomb testing program. Shay spent most of the next 45 years in Vienna, working for the Atomic Energy Commission. He married an Austrian woman, Lilli, and had a son, Jonny. He is now a grandfather. Despite so many years living in Europe, Shay had never revisited his own combat sites until last month, when several grants made possible a pilgrimage to France, Belgium, and Germany. He was accompanied by Harald Prins, a Kansas State University scholar of indigenous peoples, and Bunny McBride, a writer who has researched the story of the women in Shay's family. The trip was bittersweet. "A lot of men lost their lives fighting for the freedom of Europe," he says. "Some of them probably never even heard of the towns or cities where they died. A lot of these backwoods boys ... they gave their lives for the freedom of the people there." Reflecting on today's Europe, Shay says, "I'm sorry to see that the US has lost so much respect in Europe. In 1944 and in the 1950s, you were proud to say you were an American, and everyone looked up to you. It's not like that today." Shay's face glows, however, when he talks about the honor of lowering the flag in a ceremony at the American cemetery in Normandy. He also found the grave marker of Edward Moroseweicz. "He was a medic attached to 2nd Battalion. We met in England," says Shay. "He was wounded on D-day. I saw him and treated him on the beach ... bandaged his stomach wounds ... gave him morphine.... I had to move on. We said good bye, knowing I probably wouldn't see him again." Shay also describes his own private observance on the actual beach with a tone of reverence. "I held a typical native American ceremony, burning sage, tobacco, sweet grass, praying to all four directions," says Shay. "I prayed for their souls.... I remembered my ancestors and my family and tried to console myself that they were all taken care of in the spiritual world - and waiting for me to join them and lead me into their new realm. I'll be greeted by my comrades, ancestors, and family." The day after his return from Europe last month, Shay was greeted by news of the Legion of Honor award. Reflecting on that, he says, "A little bit of recognition for things you have done makes you feel good sometimes." Copyright c. 2007 The Christian Science Monitor. All rights reserved. --------- "RE: Surviving as an American Indian" --------- Date: Mon, 5 Nov 2007 07:22:47 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="TLINGIT ELDER REMEMBERS" http://www.freep.com/apps/pbcs.dll/article?AID=/20071103/TWIST01/711040313 Freep.com >> Twist IN MY SHOES Surviving as an American Indian BY PATRICIA CHARGOT November 3, 2007 >>In recognition of American Indian and Alaska Native Heritage Month, Twist honors Edith Young, a beloved Detroit area Indian elder. A 76-year- old Tlingit (Klin-git), Edith has won many awards for her tireless efforts to improve Indian lives. She is a survivor of the country's infamous Indian boarding school system, and recently began leading a talking circle for women survivors. From the 1880s to the 1960s, thousands of Indian children were forced into boarding schools by the U.S. and Canadian governments to "kill the Indian, save the child." The experience was so traumatic that most survivors still can't talk about it, but Edith agreed to share her story. I was born in Seattle, but as a child, my grandmother would come down on a ship and take me back to Alaska - that's where my mother was born - for a month. Yes, I was taken. I don't want to get into the deep sorrow part because it was so pitiful and I don't want my kids to read it. I was 8. My two younger sisters were taken, too. They put us in a school - it was Catholic. I just received my high school graduation picture after all these years. I wrote to the Seattle historical archives of education and luckily they found the class of 1948. I was able to go home once a month. The reason I don't care about religion is because the way the nuns treated us was horrible. They would pull our hair. They would pull our ears or pinch us on our necks - I mean a cruel type of pinching. Many of us have ear problems because of the treatment. They talked down to us constantly, and they made us cut our hair real short. We were all separated, and I hardly saw my sisters. I would sneak away and go into the building that they were placed in. When I was born, it was the custom of Tlingit women to get together and have tea. They would come to the house where a child was born. With me, they named me "little mother" when I was 6 - and it was wonderful. And I think I followed that without even realizing it until my age now. And I guess I'm still acting like a little mother. But to be placed where people hated you was the most traumatizing thing. I won't forgive the nuns who berated us, belittled us. I'm very happy and proud that we're getting together to talk about it once a week instead of playing cards or bridge. I still say I got a good education. Many people think I have a couple of degrees, but I just finished one year of college. After coming out of the boarding schools, many of the girls I knew went into prostitution and drinking and suicide - my sisters had an alcohol problem. But I was determined. When a nun would criticize me, I'd show a different side. I didn't want anybody to think they could lower my self- esteem, and that's the way I taught my children. When I work with Indian children now, I tell them, "Look up at people, don't look down. Don't be ashamed that you're Indian. You're a fine person. You have a lot to offer out there in the world. Edith lives in Wyandotte and has three children. Her son, Claud, works for the U.S. State Department as a diplomat. One daughter, Claudia, owns a travel agency, and the other, Chris, is a technology specialist. -- Edith's story was told to Patricia, a Free Press staff writer. You can talk to Patricia at 313.223.4788 or pchargot@freepress.com. Copyright c. 2007 the Detroit Free Press. All rights reserved. --------- "RE: JODI RAVE: Painful History nurtures survival" --------- Date: Sun, 4 Nov 2007 11:19:11 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="JODI RAVE: BREAKING CYCLE OF VIOLENCE" http://www.missoulian.com/articles/2007/11/04/jodirave/rave26.txt Native News Painful history nurtures survival By JODI RAVE of the Missoulian November 4, 2007 EAST MISSOULA - Many people know an abbreviated history of Native people, a story of death, land loss and oppression. Fewer people know the story of Indian resiliency, the healing strength of families and the power of Native spirituality. These messages were delivered during the "Breaking the Cycle of Violence - Restoring the Circle of Care," conference that ended Saturday at Walla Walla College. "Our people have had their backs against the wall many times in this country," said Iris Pretty Paint, co-director of the University of Montana's Office of Research and Development. They've experienced Sept. 11, 2001, over and over again, she said. "9-11 was not shocking to us," said Pretty Paint, who watched a nation mourn. "A lot of us people said, `Oh ... now they have a little understanding of what our people went through.' " Natives fought for the homeland but eventually, war and the colonizers' diseases would reduce the Native population in North America by 90 percent at the start of the 20th Century. "We died and it was painful," Gyda Swaney, a UM assistant professor of psychology, told conference participants. Today, Native communities, families and individuals are still recovering from the losses. The few who survived were forced to give up the very things that had sustained them for centuries, including sacred objects like powerful medicine bundles. When it seemed nothing more could be done to wipe them out, the survivors' children were stripped away and sent to boarding schools. Still, Natives didn't disappear, although many turned to alcohol to numb the pain, said Swaney. Songs and languages survived to lift their hearts, said Pretty Paint. Conference organizers Leon Stewart and Emily Salois, brought Native people and non-Native service providers together to remind both groups about the resiliency - often accompanied with humor - that has kept indigenous people strong even under the most painful circumstances. The speakers' messages came across loud and clear to participants who arrived from throughout western Montana to be a part of a conference where prayer and song - long held traditional aspects of Native spirituality - were used to bring everyone into a positive frame of mind. "The process of participating is a cultural experience," said Amie Thurber, director of the National Coalition Building Institute. "It's just as important of the content." Loraine Bond, Boy's and Girl's Club program manager in Missoula, was affected by the stories of heartbreak, resiliency and humor. "It made me cry. It made me laugh," she said. "I've heard the history before but this time it was personalized." Bond said she attended the conference because she is seeing more and more Native kids join the Boy's and Girl's Club. "It's given me a different perspective on how brave someone is to walk into a white culture service provider and say, `Give my son a big brother.'" A number of Native families are seeking positive influences in their children's lives even as their communities are washed by violence and crime. In Canada, a 16-year old First Nations boy has a 70 percent chance of being sent to prison, at least once by the age of 25. "What are we doing to help our kids?" said Crystal LaPlant of the Blackfeet Juvenile Justice Program. "There has to be something better for our children. I'm tired of seeing the hurt in the kids' faces. You see it all over." Maylinn Smith, UM Indian Law Clinic director, reminded people that half the Native population in Montana is under the age of 20. Conference speaker Andy Chelsea of Alkali Lake, British Columbia, has become an international role model for Native resiliency. Even so, he remains aware of forces that work against tribal communities. He told his audience that wrongs were still being committed against indigenous people. More than 500 Native women in Canada have disappeared in a 20-year period, while police have done little to figure out what happened to them, according to the Native Women's Association of Canada. Chelsea said Canadian and U.S. national leaders acknowledged past and continual wrongdoing in September when they voted against passage of the United Nations Declaration on the Rights of Indigenous Peoples. Chelsea and his wife, Phyllis, were invited to Montana to share their film and story about how the couple helped 95 percent of their Shuswap community achieve sobriety. Kim Markuson of Missoula cried when she saw the Chelsea film, "The Honour Of All," because it reminded her of the effects of alcohol in her own life. She's been sober for four years. Still, she is reminded about the deaths of her mother, father and brother, who all died premature deaths. At different points in their lives, alcohol dominated them. "It just makes me mad at how alcohol and drugs have torn our communities and families apart," said Markuson. "We've healed a lot of people, but there's a lot of healing that needs to be done." She said people could start by letting go of grudges. "As a community, we need to forgive each other. I've learned to forgive. That's the way I live my life." While participants were allowed to recognized painful pasts, conference organizers encouraged everyone to create a plan of action as to how they could bring more people into healing. Each person was asked what they would do personally, in their community and their organization, to break the cycle of violence. "When you're in the community, you're giving, giving, giving," said Sharon Beauchamp, a Missoula resident. "This (conference) is to renew my own commitment to sobriety. It always renews my hope to make change as an individual, like the Chelseas did. Fort Peck, here I come. If they can do it, other tribes can do it." Joe Pablo, a mental health therapist, has seen the damage done by alcohol, drugs and domestic violence. "I try to help people get hold of the thought they can make a change and own their problems, instead of pushing them away. When you own it, you take control." Pretty Paint reminded participants that Indian people were like basketballs and rubber bands. A basketball held under water will bounce up when given a chance. Or a rubber band stretched wide will regain it original shape, even if stretched to the point of breaking, she said. "The minute the government takes their hand away, we go back to what's normal to us," she said. Salois said it was important people understand where Native people have come from, and equally important to remember their strengths as they move forward. "My hope is, even if it's only one person, that they will go home and say, `I can make a change - like Phyllis Chelsea did - in my community.' " 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: A most unusual Country Home" --------- Date: Mon, 5 Nov 2007 07:22:47 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="YELLOW BIRD: A PLACE FOR RECOVERY" http://www.grandforksherald.com/articles/index.cfm?id=55929 A most unusual country home Dorreen Yellow Bird November 3, 2007 I traveled to central Minnesota and the White Earth reservation just east of Mahnomen, Minn., last week. It was one of those wonderful fall days; the air was sweet and clear, the temperature was moderate and there were no mosquitoes. I crossed the Minnesota border and followed State Highway 200 to County Road 3. From there, I could see the Center of Human Environment, my destination and subject of this column. Off the county road, I could see miles of harvested fields and small ponds where ducks paddled casually in circles. The ducks didn't seem to notice that most of their friends had flown south. In this idyllic place, the plush-looking center sat atop a high hill. Thirty years ago, it was the home of a farmer who donated the "ranch" to the community. (The center is overseen by a board of directors.) This beautiful house is now a nonprofit home for chronic alcoholics, homeless people, people with developmental disabilities and some people with mental illness. It is overseen by a board of directors and not affiliated with the White Earth tribe, Darby Miller, the director, told me. In recent years, administrators have expanded both the facility and the number of people who live there. As I pulled into the yard of the center, I saw a man returning from a big garden where all that remained were the drying remains of the summer's efforts. He was puffing deeply on a cigarette. He looked up, saw me and quickly went into the building. For a minute, I saw my brother, Allen, who died of alcoholism several years ago. He and I were close in age, and I've never forgotten the shock of his sudden death. He had that same look of a hard life graying hair, a pallid skin color and loose clothing. Our family grieves for Allen and at the same time curses the disease of alcoholism that took his life. Connie Hannesson, a volunteer for the center, invited me to see what staff had accomplished in this isolated, out-of-way place. She also asked me to participate in their Halloween celebration. So, I followed her to the center's kitchen, pulled up a stool and sat beside a big metal table where Connie and Vicki Olson, another volunteer, busily put together big trays of goodies. (I helped by sampling cookies.) They had made tons of different kinds of cookies, bars, fudge and desserts, much of it with a pumpkin theme. They passed out popcorn stuffed inside those plastic gloves you can buy at Wal-Mart. The gloves made a strange looking "popcorn hand" with candy corn fingertips. Connie and Vicki are women who see a need, roll up their sleeves and do what they can. Her monthly volunteer services for the center are part of her tithe for the church, Connie said. Twenty-eight people live at the center one female and 27 males. Of them, five are American Indian, two are black and 21 are white. The average age is 55, and the oldest man is 86. One of the men has lived at the center for 21years. Another man lives there because he is elderly, alone and needs some extra help. He pays a monthly fee for living here. Others are referrals from social service departments, director Miller said. (He's good with the stats.) In addition to a place to live, the center provides screening; individual care planning and monitoring of medications by a registered nurse; personal hygiene assistance by home health aides; laundry and housekeeping assistance; transportation; AA meetings; weekly church services; mental health and Veteran services; various recreational activities; a private room, and nutritional meals three times a day plus two snacks and staffing 24 hours a day. They don't take sex offenders or people who are violent, Miller told me. He started with the center as the recreation director. The garden out back is one of his ideas, as are the bird feeders, walking trail and the pheasants that the home's clients raise. Their next project is raising chickens. When I first arrived at the center, I saw a new building that looked like something for outdoor equipment. It was a chicken coop built by the people there. The clients will raise chickens next year, Miller hopes. Many of the clients were homeless. Some came from Minneapolis; some, from living under bridges in that big city. Are they vagrants who've lived in poverty all their lives? No, some are professional people engineers, for example. They are people whose lives have been affected by alcohol, drugs or mental illness, and they are in this serene place to find peace, Miller said. At times, it's hard for the nonprofit center to make ends meet, but so far they have been fortunate because of the generosity of the community and service organizations and most important, because of the volunteer help they receive. --- 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: GIAGO: Rep. Watson attacks Cherokee Nation" --------- Date: Mon, 5 Nov 2007 07:22:47 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="GIAGO: WATSON PLAING BIG RACE CARD" http://www.indianz.com/News/2007/005719.asp Tim Giago: Rep. Watson attacks Cherokee Nation Monday, November 5, 2007 I must take exception to a column by Congresswoman Diane Watson (D-CA) published on the huffingtonpost.com on Oct. 25, 2007. Before anyone starts to complain about the perceived mess in the backyard of their neighbor, perhaps they should clean up their own backyard first. This is particularly true in the case of the accusation leveled by Ms. Watson against the Cherokee Nation. Ms. Watson wrote, "The citizens of the Cherokee Nation voted last March to expel their black citizens in a manner that equaled if not surpassed the most vitriolic attack against African Americans in the once segregated South." She then goes on to justify this untrue statement by bringing up an ancient historical fact that certain Indian tribes were slave owners. "As an independently recognized nation in the 19th Century, the Cherokee Nation embraced and promoted African slavery." I wonder if Ms. Watson has ever visited the Cherokee Nation? If she did she would soon see that there are many Cherokee citizens of African American heritage living and working amongst the other Cherokee citizens. When Oklahoma became a State one of its first acts was to take Cherokee lands, allot them to individual tribal members, not in trust, but by restricted fee. The allotees were given an option to take 40 acres of their 160 acre restricted fee allotments as homesteads to be held in restricted fee status for 21 years. The remaining 120 acres would be held in restricted fee status for three years. After that the county could tax the 120 acres, worse yet, non-Indian squatters could move on the 120 acres and eventually claim title through adverse possession. Today it is not uncommon to see 40 acre allotted tracts owned by Indians while whites own the remaining 120 acres. Scheme after scheme by the white-controlled state and national governments were set into motion to divest the Cherokee and the other Indian nations of their lands. These actions violated every treaty ever signed between the Indian nations and the United States of America. The American government broke every treaty, including the Treaty of 1866 that Congresswoman Watson is so fond of quoting. Whether the 1866 Treaty granted citizenship to the Freedmen and their descendants is mute. The American government saw to that. When the question of whether the Freedman were citizens of the Cherokee Nation was put on the ballot in March of 2007, 76 percent of the citizens of the Cherokee Nation voted NO. Principle Chief of the Cherokee Nation, Chad Smith said, "We believe the Treaty of 1866 never granted citizenship to the Freedmen and their descendants and that we have fully complied with our treaty obligations. We also believe that the Congress clarified that today's Freedmen descendants are not entitled to citizenship in the Nation by passing the Five Tribes Act in 1906. Regardless of what Congress believes, this issue is before the courts." Congresswoman Watson hails from the mighty State of California. If she had bothered to look around in her own backyard she would have noticed that some of the most notorious actions of disenrollment of tribal members by sitting tribal governments is happening right under her nose. Several hundred former members of California tribes have been kicked out in the cold without apparent comment or action by Ms. Watson. Why then is she making herself such a thorn in the side of the people of the Cherokee Nation? I am pretty certain that there are a few thousand Indian people in her own state that wish she would pay attention to their state of disenrollment. Congresswoman Watson's bill calls for the de facto termination of the Cherokee Nation and does away with $300 million in federal health, housing and other vital services provided to the Nation through their treaty rights. The Cherokee Nation has the same rights as the other more than 500 Indian nations to choose their own membership without fear of termination based on the false and erroneous beliefs of a Congresswoman from California. Chief Smith said, The Cherokee Nation will abide by the outcome of the ongoing litigation in the federal and tribal courts. Before rushing to judgment, we hope Congress will also let the courts decide this issue without political interference." Amen, I say to that. I believe Congress has more important things to do than to interfere in the legal rights of the Indian nations. But if Ms. Watson is so keen on making judgments against the people of the Cherokee Nation, I suggest that she be just as adamant in her condemnation of other Indian nations, particularly those in her own state of California where disenrollment has become a way of life. --- Tim Giago, an Oglala Lakota, was born, raised and educated on the Pine Ridge Reservation in South Dakota. He was a Nieman Fellow at Harvard in the Class of 1991 and founder of The Lakota Times and Indian Country Today newspapers. He founded and was the first president of the Native American Journalists Association. He can be reached at najournalist@msn.com. Copyright c. 2007 Indianz.com. --------- "RE: JENKINSON: A cynical, pyrrhic Victory" --------- Date: Tue, 6 Nov 2007 07:12:29 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="JENKINSON: UND DECISION WILL FURTHER DIVIDE NATIVE, NON-NATIVE" http://www.pechanga.net/ http://www.bismarcktribune.com/articles/2007/11/06/ news/columnists/jenkinson/142144.txt A cynical, pyrrhic victory Clay Jenkinson Novermber 4, 2007 The settlement of the lawsuit between the University of North Dakota and the NCAA (Oct. 26), granting UND three years to convince North Dakota's Sioux Indian community that "Fighting Sioux" is an inoffensive nickname, is, in my opinion, the worst possible outcome of this long, silly and tedious controversy. The best outcome would have been for UND to accept the NCAA's decision (Aug. 5, 2005) or to have acquiesced after its first (Sept. 28, 2005) or even second (Aug. 28, 2006) formal appeal had been denied by the NCAA. That would have been something like good sportsmanship. Instead, UND chose to sue the NCAA (Oct. 5, 2006). This effectively dragged the sovereign people of North Dakota (and our attorney general) into a nickname crisis. By suing the NCAA, UND declared that it knows better than the collective collegiate athletic community in America, and knows better indeed than the North Dakota Indian community, which quietly but firmly agreed with the NCAA's position that "Fighting Sioux" is racially insensitive. The "settlement" not only prolongs a controversy that has already gone on far too long, and continues to divide and distract UND, UND alumni, Grand Forks and North Dakota, but now imposes impossible pressures on North Dakota's Indian communities. The settlement will create new and entirely unnecessary tensions between the white and Indian community. Notice that the tense debate is being moved from its proper sphere (UND) to a completely innocent sphere (the reservation). This is a failure of leadership by UND president Charles Kupchella, if we regard leadership as the making of hard choices and not shunting them off onto people who are not responsible for the crisis. Given that, it would have been better for the NCAA just to give up and let UND cling to "Fighting Sioux." As egregious sports team nicknames go, "Fighting Sioux" is not so bad, and the UND mascot, compared with the Cleveland "Indian" or the Washington "Redskin" is arguably dignified. The North Dakota Indian community appears to be genuinely divided between those who find "Fighting Sioux" offensive, those who regard it as benign or even respectful, and those who have better things to think about than a university sports moniker. What really upsets white people about the NCAA's position is the implication that those who support "Fighting Sioux" are racists or racially insensitive. This is almost never true in the simple sense. The compromise is likely to do damage to North Dakota's Indians, particularly the Dakota and Lakota (Sioux), and it is likely to worsen white-Indian relations in North Dakota. If UND manages to "convince" the Indian leadership that "Fighting Sioux" is inoffensive, many white people will make cynical comments about the "payoff," the annuities wagon of programs, gifts, emoluments, research projects and other benefits that UND will be offering North Dakota's Indians in return for their "understanding." I have already heard such comments. It's a kind of catch-22 situation for North Dakota's Indians.They will be expected to comply with UND's wishes out of the goodness of their hearts. If they refuse to cooperate, they will immediately become the "bad guys" responsible for the "loss" of "Fighting Sioux." I regard it as outrageous to make North Dakota's Indians bear the burden of settling a controversy they didn't create, about a nickname that appropriates their culture without their consent, using two terms ("fighting" and "Sioux") that do not accurately or fairly represent their cultural identity. If Lakota-Dakota Indian leaders use this moment, in which they are essential to the white man's happiness, to cut the best deal they can for the betterment of their people (which is just what you would expect in any other trademark deal), they will be accused of greed and their "Indianness" will be called into question. Do you see how profoundly unfair that is? The North Dakota Indian community has made it clear that they do not wish to endorse the continuation of "Fighting Sioux." Instead of accepting their decision with grace, UND is determined to find some way to convince Indians that they are not seeing things in their proper light. White people are now going to venture to the reservations to tell Indians that the counter-rational outcome is actually in their best interest if they will only look at it in a new (that is, our) way. Listen to Earl Strinden, the executive vice president emeritus of UND's alumni association and foundation: "This will give the time for (tribal) elders, and those who are thinking this through at Spirit Lake and Standing Rock, to really consider what are the ramifications - do they really want to drop this identification that many know will cause them greater isolation?" Sound familiar? Just read American history. Extravagant promises already have been made by UND to North Dakota's Indians. More are coming. But here's the worst of it. If, in the course of three years, North Dakota's Indian community refuses to be convinced of the "harmlessness of Fighting Sioux," all the angst that this silly controversy has generated - anger, sense of betrayal, feeling of persecution by the NCAA and the forces of "political correctness," loss of control, the charge of racism - will be turned on the people who least deserve it. This is a very old and sad story. Historically, when white people have wanted something from Indians, they have sent emissaries with presents and promises. The presents typically have been patched together to get the job done at the least expense. The promises have been as empty as they sometimes have been offered in good earnest. Historically, when Indians have balked at the white man's blandishments, the pile of presents and promises has grown, and the threat level has been increased from orange to red. As often as not, white emissaries have then sought out more cooperative leaders (divide and conquer is the rule), and employed liquor as a mode of persuasion. On those occasions when Indians have refused to sell at any cost, the whites historically have just taken what they wanted, as de Tocqueville put it, with as much violence as necessary, but under the happy cloak of legality. This is the procedure by which the Black Hills were stolen from the Sioux (Lakota) and the Cheyenne. This is the method by which the boundaries of the Mandan, Hidatsa and Arikara "reservation" were steadily shrunken from the 1851 Fort Laramie settlement (12 million acres) to the current fragment (1 million acres). This is the procedure by which the Mandan, Arikara and Hidatsa were "persuaded" to cede their best 152,360 acres to be inundated by Garrison Dam and Lake Sakakawea. It needs to stop now. I have a very simple suggestion. Over the next three years there will be scores, perhaps hundreds, of meetings, between UND officials and UND alumni with Sioux Indian tribal leaders, tribal councils and informal groups of North Dakota Indians. I would like to suggest that an independent observer and a stenographer be at every one of those meetings without a single exception, and that every e-mail, letter and phone call be preserved without emendation. That would not only bring a healthy measure of restraint to the hectic deliberations that are already under way, but would, at some future moment, give historians a paradigmatic case study in what the historian Bruce Johansen has called "the continuing Indian wars." --- Clay Jenkinson is the Theodore Roosevelt scholar-in-residence at Dickinson State University. He lives in Bismarck. Contact Jenkinson at Jeffysage@;aol.com. Copyright c. 2007 Bismarck Tribune, a division of Lee Enterprises. --------- "RE: CHAVERS: Racism in Indian Country" --------- Date: Wed, 7 Nov 2007 07:46:23 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CHAVERS: RACISM" http://www.indiancountry.com/content.cfm?id=1096416071 Racism in Indian country by: Dean Chavers November 7, 2007 Just as assimilation is the emotional issue in Indian country, racism and discrimination are the most avoided, the most ignored and the most covered-up issues. There is no book on racism against Indians, even though one is sorely needed. The first time I went to South Dakota, in 1965, there were signs in the stores, bars and restaurants saying: "No dogs or Indians allowed." The next time I was in the state, in 1970, the signs were still up. Shortly after that, they started to come down. But the attitudes stayed up when the signs came down. It is still not a good idea to be an Indian in South Dakota. There is an excellent chance you will be discriminated against. L. Frank Baum, author of "The Wizard of Oz," was also an anti-Indian journalist in South Dakota. In the 1890s he wrote the following editorial: "The PIONEER has before declared that our only safety depends upon the total extermination [sic] of the Indians. Having wronged them for centuries, we had better, in order to protect our civilization, follow it up by one more wrong and wipe these untamed and untamable creatures from the face of the earth. In this lies safety for our settlers and the soldiers who are under incompetent commands. Otherwise, we may expect future years to be as full of trouble with the redskins as those have been in the past." Murder is widespread in Indian country, and it is most often a case of non-Indians killing Indians. In the past decade, several series of murders of Indians have occurred in Lawrence, Kan.; in Rapid City, S.D.; and in Gallup, N.M. In most cases, the non-Indian murderer is not charged, not jailed, not tried and not convicted. In some cases, in what may be serial killings, police have still not developed a suspect or charged anyone. In Chiloqin, Ore., the Klamath Indians have been under assault in recent years for their defense of the suckerfish, which to them is sacred. There have been drive-by shootings, intimidations and violence. The bumper sticker of the local hoodlums, who are "defending" local farmers who want Klamath River water, is: "Save a farmer, fillet a sucker fish." Violence against the Makah Tribe and other tribes broke out after the Makahs decided to engage in a whale hunt. They had been denied this right for decades, but illegally and unfairly. When they landed a gray whale in 1999, some tribal members were attacked and one man ended up in a wheelchair. Violence in the form of rape and sexual assault against Indian women is reported to be 3.5 times higher than the rate for the general population (source: National Sexual Violence Resource Center). The leading crime on the Navajo reservation is reported to be the rape of Navajo women. Much of the violence on this reservation happens in the border towns that draw much of their income from reservation spending. The NSVRC reports that 70 percent of the crime against Indians is committed by non-Indians. State and county officials in many states have acted to prevent Indians from voting. In South Dakota, Montana, North Carolina, Arizona, New Mexico and other states, lawsuits have been filed seeking to have the right to vote conferred upon Indians. Some of these lawsuits go back to 1948, while others have been filed within the past decade. The American Civil Liberties Union filed a voting rights lawsuit in South Dakota as late as 2002. Some 88 percent of Indian students now attend public schools on or near reservations. This is in accordance with the wishes of the federal government, which since 1890 has pursued a policy of forcing Indians to attend public schools instead of BIA federal schools. The dropout rate, or more accurately the "push out rate," for Indians is 250 percent higher than it is for the general population. The United States as a whole still has a 20 percent dropout rate, but for Indian country, the dropout rate is 50 percent. The dropout rate for states such as South Dakota, which Indians call the "Mississippi of the North," is caused largely by racist practices in the schools, according to the STAR Web site. The four counties of southern California - Riverside, San Bernardino, Ventura and San Diego - with dozens of small California tribes, have had a long-standing dropout rate of 90 percent, the highest in the nation. Indian children are actually arrested and taken out of the classroom for minor infractions, according to the Rosebud Sioux Tribe. Indian students are regularly harassed and physically attacked by white students. When attacks occur, the Indian students (the victims) are arrested and punished while the white students (the attackers) are not cited or arrested. In Red Rock, Okla., in 1992, an Indian student was arrested and placed into the school jail for chewing gum. (Yes, they have a jail!) At the same time, an Anglo student, the son of a teacher, who set an Indian student's hair on fire, was not punished at all! Indian students have been arrested, jailed and fingerprinted for such minor offenses as refusing to sit where they are told or for making too much noise. They are systematically excluded from college preparatory classes, shunted into vocational and "bonehead" classes, not encouraged to be in school every day, and in general ignored in preparing them for higher learning and for life. In Winner, S.D., near the Rosebud Reservation, the ACLU filed a lawsuit against the school district, the superintendent and two principals in April 2006. When a white student pushed an Indian student against a locker and called him a "prairie nigger," the Indian student, a middle schooler, was arrested and jailed when he pushed back. Brian Naasz, the principal, had the police arrest the Indian student, but not the white student who instigated the fight. The ACLU documented that an Indian student was three times as likely as a white student to be arrested. In Hayward, Wis., the white locals call the Indians "timber niggers." In my home state of North Carolina we are called "swamp niggers." In Arizona, the Indians are called "desert niggers." I am collecting data on these types of incidents, and would love to hear from you. It is time to stop sweeping this piece of dirt under the rug. --- Dr. Dean Chavers is director of Catching the Dream, a national scholarship and school improvement program in Albuquerque, N.M. This is a condensed chapter from his book "Modern American Indian Leaders," published in June 2007 by Mellen Press. Copyright (c) 2007. His address is CTD4DeanChavers@aol.com. The book can be ordered from www.mellenpress.com. Copyright c. 1998 - 2007 Indian Country Today. All Rights Reserved. --------- "RE: YELLOW BIRD: Veteran haunted by Ghosts of War" --------- Date: Wed, 7 Nov 2007 07:46:23 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="YELLOW BIRD: HELPING VETERANS TURN LOOSE OF BAD DREAMS" http://www.grandforksherald.com/articles/index.cfm?id=56309 N.D. veteran remains haunted by ghosts of war Dorreen Yellow Bird November 7, 2007 Honoring our military men and women - our warriors and protectors - goes without saying on most American Indian reservations. There are few tribes that don't have some kind of Veterans Day celebration, usually including a powwow or ceremony. Honoring our military is part of Indian culture. But that part of the culture can carry with it emotional scars of war. Death walked beside these soldiers day after day. I know, I saw that in the eyes of my brother, Glen, who fought in Vietnam. He was wounded and returned home, but the war never left his spirit. In my conversation Tuesday with Elliott Rhodes, a Lakota veteran from the Standing Rock Indian Reservation at Fort Yates, N.D., I knew that he, too, felt the ghosts of war follow him. "I can't forget," he said. "I can't get rid of it (the Vietnam War)." His classmates from Standing Rock, his buddies and fellow soldiers killed in that faraway land, left a mark on his soul. Both Rhodes and Glen, my brother, were in the Army. Rhodes was a Specialist 5; I don't know my brother's rank. I talked with Rhodes at the suggestion of my brother-in-law, John Eagle Shield. Rhodes knows about war, Eagle Shield told me. There are fewer and fewer Vietnam War veterans these days, and their stories need to be told. I stopped for a moment and thought about my brother, who lived through the war only to be taken by cancer some years later. To complete his stint in the Army early, Rhodes extended his combat time in Qui Nhon, Vietnam, a seacoast city that was the jumping off place for trips into the Central Highlands. His assignment was transportation - driving trucks and jeeps - and manning machine guns. The convoys stopped at places such as Pleiku and Dac To and crossed the An Khe pass, where there was heavy fighting and a treacherous road. He helped escort convoys of some 100 to 150 trucks spread for miles across the countryside. They provided ammunition, fuel, food and so on for the troops. There were ambushes weekly, Rhodes said. One of the favorite tricks of the North Vietnamese was to blow up the lead, middle and rear trucks. Then a battle would ensue for 15 to 30 minutes; then, the enemy would disappear into the jungle, and the battle would be over. If you think it's tough driving on rutty reservation dirt roads, he said, they're nothing compared with the stinking, muddy mess the trucks drove through in Vietnam - especially during the monsoon season. Those big monsters got stuck and even ran off the roads. One of the worst was An Khe pass, which wound its way up to the Central Highlands and to the town of An Khe. Rhodes talked about the Tet Offensive, one of the toughest battles of the war. "I survived the Tet Offensive," he told me with some pride and some amazement at his luck. As Rhodes talked, you still could hear the anger and frustration in his voice. "I can't forget what happened over there," he said. "I thought I could, but I can't." Last year, he recalled, veterans from Standing Rock were sent to the Vietnam War memorial - "the Wall" - in Washington. "When I saw the more than 50,000 names on the wall of the men and women who died in that war, I could feel anger welling up inside." Rhodes said. "I thought I had put it behind me. Right then, I knew I never would. "What did we accomplish? Just a lot of men and women died," he said. "And," he said, "we weren't in Vietnam to win the war. I wished we were there to win the war. I just don't think we should have stuck our noses into their business," he added. The Vietnam War ended many years ago. Still, "I try to keep in touch with other veterans and help them," he said. "I know what they've been through - what they've experienced." They're dying off fast - many as a result of the war, he said. The Veterans Administration hasn't been doing enough to help them. Agent Orange took lives even years after the war was all over. Memories soften when he thinks about the men and women veterans he has contact with and how he is able to help them. Yet even after all this time, those few years he spent away from his people and in Vietnam stay with him. --- 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: GIAGO: The pain of losing a Child never ends" --------- Date: Mon, 12 Nov 2007 07:52:49 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="GIAGO: PAIN OF LOSING A CHILD" http://www.indianz.com/News/2007/005832.asp Tim Giago: The pain of losing a child never ends November 12, 2007 Parents arent supposed to outlive their children. But it happens sometimes. Her name was Roberta, but I always called her "Birdie." When she was just about two I bought her a tiny, toy pony. She loved that little horse and she carried it with her wherever she went. When I first handed her the pony I said, "Now here is a little toy for you." From then on she called the pony "Toy." One Sunday evening we were visiting her grandma who lived in the South Valley of Albuquerque in a place where there was still plenty of open pastures. I was carrying Birdie down a little dirt road by grandma's house when a black horse came galloping along the fence by the road. Birdie looked at the toy pony in her hand and then she looked at the real live horse and she pointed at the horse and said, "Toy." She grew into a beautiful young lady. Her mother and I had separated and I had moved back to my home in South Dakota. She wanted to come up and stay with me and work at my newspaper. I was only too happy to have her with me. Whenever I would introduce her to my employees and friends they would inevitably say, "What a beautiful girl." Roberta worked really hard at the newspaper, but she missed her mother and after several months she decided to return to Albuquerque. I know that she had been in some trouble down there and it had involved drugs. I was reluctant to let her go back because I didn't want her to get back into the same situation she had just left. I tried to get down to Albuquerque to visit her as often as possible and I ended up opening a branch of my newspaper down there and Roberta came to work for me once more. She continued to have problems, but she realized it and she was on her way to a total cure. In early 2006 I went to visit her and my grandchildren. I helped her find a house to live in and then we had a lot of fun getting the furniture for it. By this time Roberta had four daughters and they were all happy and unique young girls. Before I returned to Rapid City I took Roberta and the kids to the local mall in Los Lunas. While the kids were shopping, Roberta and I walked out to the car to wait for them. We sat down on a bench in the shade of a mall building. Roberta told me that she was glad that her life was finally on t