( N A T I V E A M E R I C A N N E W S )
This issue contains articles from AISESnet, IND-NET, NATIVE-L &
NATCHAT Mailing Lists, Genie (General Electric) e-mail,
UseNet newsgroups alt.native & soc.culture.native.
Articles appearing have been previously posted for public dissemination
and/or permission for inclusion has been secured.
Letters of authorization are on file. A list of those granting permission
to repost their words in this issue are listed at the end of part A.
I thank each of you for allowing your words to be shared with the people.
<----<<<< >>>>---->
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 is archived at the Native American FTP site ftp.cit.cornell.edu
in the directory /pub/special/NativeProfs/newsletters; and is being
sent to gst@gnosys.svle.ma.us (Gary S. Trujillo) should he wish to
include it in his NATIVE-L or NATCHAT lists.
"The Creator above is the Great Spirit and the Great Mystery, His
gifts are plentiful therefore you want not.
He holds out a branch of love and protection and He draws you to
where the ground is undisturbed, where the air is pure and the water
is clear and clean enough to give life. You walk, you breathe, you
feed, for you are pleasured. The times when your heart is weak, your
circle is out of balance, He lifts you up again and draws you to
the good Menominee road, for He is strength and wisdom."
(part of The Menominee Version of the 23rd Psalm)
__ Wae Wae Non Ne Mot, Menominee Tribe of Wisconsin
+- -- -- -- -- -- -- -- -- -- -- -+
| 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
+- -- -- -- -- -- -- -- -- -- -- -+
O'siyo Brothers and Sisters!
Turtle Mt Chippewa: Meegwich Lakota: Pilamaya
Delaware or Lenape: Wanishi Muscogee(Creek): MVTO (ma-DOEH)
Tsalagi: Wado Tewa: kuunda
Mohican: "o-NE-o-we" Keres: khuu'a
Dakota: Pidamaya Okanogan(interior Salish): Lim Limt
Abenaki: Oleyani Dine(navajo):aHEhee'
Choctaw: ya ko kee
Thank you for all you have given. I am grateful to each of you for
who you are.
I also thank the little ones I was honored to speak to this week. It
made my heart sing to see these beautiful children, open and unpoisoned by
lies and empty hate.
Dohiyi Oginalii! Night Owl
, , Gary Night Owl gars@genie.geis.com
(*,*) P. O. Box 672168 gars@netcom.com
(`-') Marietta, GA 30067, U.S.A. gars@igc.apc.org
===w=w=== NativeNet Node 90:133/2501 FidoNet 1:133/2501
----------- News of the people featured in this issue ----------
Part A: Usenet and e-mail Part B: NATCHAT and NATIVE-L lists
- Conferences and Powwows - online
- Great Whale Project Shelved - Request from Prison
- Great Whale Resurfaces - Leonard Peltier: Request for Action
- Thanksgiving - FWDP: Ryser "On Place"
- AISES Conference Discussion - Great Coast Wild-Bella Coola
- Summer Research Opportunity
- Southwest Indian Foundation
- Wampum, Potlatch & Origins of Money
- Reflection on
"Thoughts on Columbus Day"
- Poem: Snake Dancing
- Verse: Hawai'ian Book of Days
- Conferences and Powwows - offline
----------------- clip here for news feature -- 8< ------------
--------- "RE: Great Whale Project Shelved" ---------
Date: 94/11/19 07:54
From: James D. Audlin (j.audlin@genie.geis.com)
Subj: Great Whale Project Shelved
GE Electronic Mail
GREAT WHALE PROJECT SHELVED --Distant Eagle -- 19 November 1994
Newly elected Quebec Premier Jacques Parizeau announced yesterday, 18
November 1994, the indefinite postponement of the completion of the Great
Whale Project, which would have flooded 3,400 square kilometers of dry land
to produce 3,000 megawatts of electric power a year. Environmentalists have
long opposed the project because of the anticipated disastrous effect it
would have on the caribou populations. Economists have also opposed it,
pointing out that the power is unneeded, since most factories and businesses
are relocating away from the expensive northeastern U.S., and there would
have been no more than 200 permanent jobs created by the project. Many
people joined together to oppose it because of the likelihood it would
damage and even destroy the traditional culture of the Cree Nation.
Parizeau said in a news conference that "We're not saying never, but that
the project is on ice for quite a while." Parizeau represents the Parti
Quebecois, which beat the Liberal Party in recent elections. He said, "This
government has not made it a priority because we don't need [the power]."
Grand Chief Matthew Coon Come, who had been delivering a speech in
Washington, D.C., received the news as he was flying home to Cree Land.
"We're just rejoicing. There's just jubilation in our hearts. We certainly
couldn't have done it without the support of many American grass roots
organizations [and] members of Congress. Without them, this would not have
been possible."
Cree Poet Margaret Cromartie, who spoke this week in Springfield, Vermont,
said on Friday night, "The new dam is so close to our home. We greet this
news with much delight."
The status of the Sainte-Marguerite III project, which will flood the
traditional lands of the Innu Nation in eastern Quebec, Nitassinan, remains
unclear this morning. It is to be hoped that pressure will continue to be
exerted on the Quebecois government to encourage them to cancel that project
as well.
Addendum:
Date: 94/11/20 12:04
I have ascertained since sending the article this morning (I wrote it within
minutes of my hearing the news) that this does not change the Innu situation
(vis-a-vis the Sainte-Marguerite III project). But general opinion is that
the Great Whale project is permanently dead, and that Parizeau only said "on
ice indefinitely" in order to protect his political backside, and that the
government is going to push even harder on the S-M III project, not wanting
to lose the other big one, and that the environmentalists/economists/human
rights activists are going to push equally harder to \stop\ the project,
emboldened as they are now by succeeding against the Great Whale project.
--------- "RE: Great Whale Resurfaces" ---------
Date: 94/11/21 18:52
From: Suzan Horovitch (a.horovitch@genie.geis.com)
Subj: Great Whale Resurfaces
GE Electronic Mail
Hi... thought I'd just let you all know what the "talk" around Quebec is
this morning. My information comes mainly from a call in show held on CBC
radio Montreal. First, it is clear that the project is not cancelled, but
simply put on ice. And, as Mathew Coom Come said : "Ice can melt". Second
Parizeau has not DONE anything except make a public announcement. What would
I like to see him do? Well , first, I'd like to see him call Hydro Quebec
and tell them that Great Whale 2 is not going ahead.... that they should
cancel their feasibility studies. The studies, which have cost Quebecers an
estimated 200 million dollars so far and have come up with sadly useless
information are, at the moment, not cancelled and not postponed. It is
widely believed that Parizeau made the announcement, on the eve of a talk in
Washington by Coom Come, to show how Not racist Quebecers are... how well
the PQ can manage the province ( future country of Quebec). If he thought it
might help him with his relationship with native groups in Quebec, I am
afraid he is mistaken. Actually, the fact that he did not call Coom Come to
discus this and other issues with him before going to the press probably
made things worse. Also, there is more need seen in the province now for
Ste. Marguerite to go ahead " to show those natives that we will do whatever
we want on their land". .. and incidentally for the unneeded power it will
produce. It was also said by several people that they think the
temperatures will go up ( the ice will melt) immediately after the
referendum , still set for some time next year.
Brave Star.... not nearly has excited and happy as when I first heard the
announcement.
--------- "RE: Thanksgiving" ---------
Date: Mon, 21 Nov 1994 13:29:45 -0400 (EDT)
From: "Thomas A. Ferguson" <taf3@cornell.edu>
Subj: Thanksgiving
Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu)
What do you think of, when asked
about Thanksgiving?
We learned from the wisdom of our elders to thank the Creator
for; Mother Earth... Father Sky... Grandfather Moon... our Uncles
the Four Winds... our Cousins the Stars, and... our Brothers and
Sisters the animals. The Algonquins believed that humans were
not distinct from or superior to nature, but rather part of
nature. We also believe that animals could take human form.
Moreover, we believed that a long time ago, humans and animals
spoke the same language. Then there was a cataclysm that upset
the universe and only a few shaman retained the ability to speak
with the animals. We thank the Creator for all our relatives, for
what is good in the world, and for all our harvest, not just one
crop, but all. We give thanks for the strawberry, it is the
first berry of the new spring, we give thanks to the tree spirit,
for the warmth it provides in our fires and the saps that flow in
the fall, we honor the animal spirit, who laid down its life in
order for the people to go on. Subsequently we give thanks for
each harvest year round. It is said, when the Creator created
the Universe, "He placed his hand on the Whole thing... so
everything is spiritual." He never told us to separate
anything... but to look upon everything that he has made us as
holy and sacred and act accordingly with respect.
The Thanksgiving the greater society celebrates, occurs during a
beautiful time of the year; thus, Thanksgiving time means, as
Joyce Sequichie Hifler so eloquently writes, ... the first hard
freeze, the first spitting ice to rattle the dry autumn leaves.
Early morning frost crystallizes grasses in rods of light. The
last bit of bright color is gone from the woods... thus; a time
of great solitude and for giving thanks for all the gifts
provided for us by the Creator, especially for our families
health and well being. Thanksgiving traditionally denotes a
harmonious time in the cycle of seasons; further examination of
the times suggest otherwise. For Algonquins, the beheading of
King Philip, son of Chief Massasoyt, and the sale of the
Wampanoags into slavery has a different connotation then being
harmonious. During the time of the Puritans; every Church, every
Synagogue, and every Quaker Meeting House was built on money
generated from Indian slavery. (Professor Robert Venables)
Not many of our young understand the true history behind this
most sacred celebration. Traditionally the many indigenous
cultures that inhabited North America gave thanks to the Creator,
not once a year, but after every harvest, be it agriculture or
game. These celebrations would last for several days. One such
celebration happened at Patuxet, alias New Plimmoth, now known as
Plymouth Rock, in November of 1621. It is this celebration that
many of us were taught to picture as the "First Thanksgiving."
This view is based on the mythological concept and approach
Western minds have when dealing with the various Native
Populations .
There are interesting events leading up to what is termed
"Thanksgiving." What is being celebrated in the USA and Canada
is based on a mythological concept that must be addressed.
To create an example of this myth, I decided to do some research.
I asked middle school, and university students: what comes to
your mind, when I ask you about Thanksgiving? Most then gladly
answered, in sort of the same fashion: "Some Pilgrims, who
arrived at Plymouth, were fed by some Indians," and most of
these students had the opinion that the Pilgrims were very
religious and both the Native and the Pilgrim lived in harmony.
The myth is perpetuated and evolves from the lack of
understanding the true history - ninety-nine percent of North
America's history is before contact.
November 11, 1620, a cold, and windy night, the Mayflower forced
to anchor in the Bay of Paomet, alias Cape Cod. The Pilgrims
were traveling to Jamestown, Virginia. As their precursor,
Columbus, they too were lost. Running low on supplies, they
anchored in the Bay of Cape Cod. On November 15, 1620, religious
leaders such as William Bradford and Edward Winslow following a
guide book published in Europe by Richard Hakluyt titled Virginia
Richly Valued, lead these God-fearing Pilgrims to raid
graves.(Mourt's Relation 1622) In the midst of this sacrilegious
act they were discovered by the Nausets, the local indigenous
band of Algonquins who subsequently chased the Pilgrims off the
Cape. This is when the Pilgrims landed at Plymouth.
The Algonquin band of Wampanoags, openly welcomed the Pilgrims,
taught them how to farm thus, providing them with food and saving
them from starvation. The first Native American to encounter the
Pilgrims was Samoset, who was a sagamore or chief of a distant
band of Algonquins - the Morattiggons, he was on an extended
fishing trip visiting the Wampanoags, when he boldly walked into
the Pilgrims camp saluting them in English, bidding them welcome.
The Englishman noted, that on Friday February 16, 1621, that
Samoset by himself entered boldly into their camp saying "hello
Englishman," and bidding them welcome. They also noted "he was a
man of free speech, as far as he could express his mind."
Samoset spent that first night with the Pilgrims describing to
them the whole Country side, and of every Province, and of every
sagamore, and their number of men, and strengths. Samoset stayed
the night, leaving the Pilgrims the next morning.
Samoset returned, March 22, 1621, with Squanto, who is most
popularized by American schools. He was the only surviving
native of the Patuxet, known to the Pilgrims as New Plimmoth.
Squanto had just returned from London (he was one of the first
twenty captives sold by Hunt, a Master of a ship, who then sold
them to Master Slanie who took them to Cornehill, England) and
found, upon his return, that his people who had inhabited Patuxet
had succumbed to an extraordinary plague. (this is the same
village the Pilgrims are calling New Plimmoth) It was Squanto
who taught the Pilgrims how to plant corn, and to fertilize
earthen mounds with fish i.e., herrings or shads. The following
fall, after hunting fowl, the Pilgrims harvested 20 acres of
corn, six acres of barley and peas all according to the manner of
the Algonquin agriculturist, they invited the Sachem Woosamaquin
otherwise known as Chief Massasoyt, (the Wampanoags chief who
first welcomed the Pilgrims to share the land) to celebrate their
harvest. Accepting, Chief Massasoyt brought five deer, and
ninety of his men with him to the feast. So now we can sort of
figure what was feasted on at the "First Thanksgiving:" a bird,
corn, peas, roasted venison, and beer.
This feast lasted five days and was celebrated as a treaty, which
was supposed to benefit both Algonquins and Pilgrims. Whether
Massasoyt would have welcomed, let alone enter into an agreement
with these Pilgrims had he known that the past November when the
Mayflower crew were lost, hungry, and cold, they had
blasphemously raided Indian graves in search for corn - to eat,
and the personal artifacts of the dead - to reduce their enormous
debt, no one will ever know. But within a generation of that
treaty, the children of the Pilgrims who were at the first
Thanksgiving, children not even born at the time of the feast,
beheaded King Philip, son of Chief Massasoyt. They placed his
head on a pole and left it in the fort for 25 years, as in a
celebration. These children of the "First Thanksgiving," then
sold the Wampanoag's and other Algonquin bands of people, without
whom their parents would have almost certainly starved to death,
into slavery in the Mediterranean and the West Indies.
The events over the years leading up to this betrayal paint a
clearer picture of how this turn of events could of happened.
Chief Massasoyt had fathered two girls and three boys, and before
his death he asked the General Court in Plymouth to give English
names to his two sons. The Pilgrims subsequently named the
former "Alexander" and the latter "Philip." After Alexander
died, probably of poisoning, Philip became chief, and became
known as "King Philip." According to Josephy, (The Patriot
Chiefs, 1976) King Philip was as racially proud as an Indian ever
was. He saw clearly what the colonists were doing to his people,
and from the beginning recognized them as enemies who would have
to be stopped. Despite the friendship between Massasoyt and the
colonial authorities, and although, he was out numbered two to
one, King Philip went to war. The interracial friction that
resulted in this conflict had actually begun to spread years
before his father's death. This was mostly because of
trespassing issues, in which the natives had no such laws or
understanding of such laws. Anger, mixed with anxiety, lead to
an explosive situation. Anxiety with the continuing and
regularly numbers of Englishmen who were arriving more and more
often and who were providing material attractions that lured
natives to them. Anger that Christianity was undermining the
authority of the chiefs, and dividing the people.
Time and again the Indians patriotic attempts to maintain life
and freedom were undermined and defeated by ancient animosities
between the various tribes who were forced to deal with new
European influence. The whites readily recognized the
hostilities that existed among the various tribes they met, and
from the beginning were quick to use these native rivalries,
jealousies, enmities, and ambitions to their own advantage. They
followed the "divide and conquer" policy and played ancient foes
against one another for the benefit of themselves. This
attitude, stemmed in part from the Aristotelian theory that some
persons were by nature meant to be masters and others slaves, it
combined with the divide and conquer tactics that worked so well
for Columbus in the Caribbean and in Mexico for Cortes. Both of
these pitting native against native.
It is no wonder these divide and conquer tactics worked so well,
with King Philip's War, in the treachery committed by the traitor
Alderman. To the God-fearing Puritans of New England, Philip was
a satanic agent, "a hellhound, fiend, serpent, caitiff, and dog."
Somehow, in their panic and wrath, they conceived of him as a
rebel, leading a conspiracy and an uprising against established
authority. It was as if invading Indians had landed on the coast
of England and had then considered rebels and Englishmen who
might have risen to throw them out. On August 12, 1676, the
English, guided by Alderman who surrounded King Philip, and
Annawon, Philip's war chief, while they slept. In the morning
Philip was shot by Alderman, a traitor against his people.
We also learn from reading Josephy that when it was discovered
that it was indeed Philip who was assassinated, the English broke
into a cheer and exultantly decapitated and quartered the
sachem's body and carried his head back to Plymouth, where in
celebration, it was stuck on a pole and remained on public
display for twenty-five years. These are the actions of the
people who considered themselves to be "civilized," and the
Native American to be "Savages."
In the end, my question: (what comes to your mind, when I ask
about Thanksgiving?) turns out not to be so simple especially
when one takes a closer look at the true history of this holiday
which we are celebrating this week. What we should consider is
that the Thanksgiving Celebration can actually be divided into
three distinct celebrations; (1) traditional celebrations of
thanksgiving to the Creator by the indigenous population, (2) the
thanksgiving celebrated between Massasoyt, the Algonquin Chief of
the Wampanoags, and the thankful pilgrims for the knowledge
received by the natives; and, (3) the beheading of King Philip
and the selling into slavery the offsprings of the natives of the
first thanksgiving.
Migwech.
I like to acknowledge Professor Robert Venables, Warrior, for
guiding us to the proper books and for taking on the challenges
of enlightening the young minds who will be the leaders of
tomorrow. I also would like to acknowledge Jon Gelbard, my
Jewish friend. Through our conversation I find encouragement and
laughter. Because of his editing, my paper is more presentable.
Most of all I would like to acknowledge my wife Jody, who just
loves to proof read not one, but all the drafts.
To Alderman, the traitor, he was given Philip's scarred hand. It
was the Indian's reward for betraying his leader, and for months
Alderman made it pay by exhibiting it in a pail of rum "to such
gentleman as would bestow gratuities on him."
--------- "RE: AISES Conference Discussion" ---------
Date: Tue, 22 Nov 1994 08:34:51 -0700
From: Deborah Clark <clarkd@ucs.orst.edu>
Subj: AISES Conference Discussion
Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu)
Ya'at'eeh,
I would like to thank all those who sponsored our Oregon State
University American Indian Science & Engineering Society chapter. Our chapter
attended the 1994 AISES National Conference in San Jose, CA with the
theme of "Weaving Tradition & Technology". For some of us it was a new
experience and for others a time of renewal. The conference gave us a
chance to see how technology can be used as a tool to help American
Indian people and to see technology on the cutting edge: robotics,
tele-conference via computer, and high tech computer graphics. Yet, on
the other side of the spectrum technology has also affected our
reservations for the worst: chemical contamination, nuclear power plants
and toxic waste dumps. As two elders said,"Today, we want to weave a
very special rug that is two rugs in one. One side of the rug depicts
an old time chieftain blanket. The other side of the rug depicts many
colorful designs; it is a rug of technology. The weaving of the rug is
done simultaneously, with tradition and technology together. This is how
the future generation should look at tradition and technology. Bringing
harmony an balance between them. We know how destructive technology has
been and can be. We must be careful. The future generation has to
protect our environment. We need to understand nature and technology in
a good way that helps bring about a successful life." Strong questions
come to mind that we will have to face now and into the future.
Also, the conference gave us a chance to be with our Indian
brothers and sisters, meet new ones, and get reacquainted with old ones.
Indian people need ceremony and the elders provided that for our spiritual
side. We gained knowledge from scientists, Indian leaders, elders from
different Indian nations; these are the people who are leading us into the
future. They are the ones who have hopes and dreams of seeing Indian
students succeed. It is also you who think in that way for the students
of Oregon State University. The OSU AISES chapter graciously accepted
the 1994 Zanin Runner-Up Chapter of the Year. This shows that our
chapter is well know for excellence and continues to be that way. You are
appreciated and I hope that you will continue to support of our
chapter. With deepest gratitude, thank you.
Deborah Clark (Navajo)
Oregon State University
AISES chapter President
--------- "RE: Summer Research Opportunity" ---------
Date: Tue, 22 Nov 1994 10:58:27 -0700
From: MARYJO@neu.edu
Subj: summer research opportunity for college students
Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu)
ATTENTION COLLEGE STUDENTS
I just received information about a summer program for
undergraduates at the Univ. of Minnesota:
RESEARCH EXPERIENCE FOR UNDERGRADUATES
Center for Interfacial Engineering
This is an interdisciplinary program, of interest to
people majoring in:
Chemistry, Physics, Biological Sciences, Chemical or
Mechanical Engineering, or Materials Science
This is an opportunity to participate in one of the
Center's research projects.
Students receive a stipend of $2500., plus transportation
expenses, plus partial room and board for those who
live in the dorm.
Eligibility:
1) Must have a 3.0 or better GPA.
2) Sophomore, juniors and seniors are eligible; preference
is given to juniors.
3) Must have completed basic courses in your area.
For more information:
Contact: hschulze@maroon.tc.umn.edu
or write:
Center for Interfacial Engineering
187 Shepard Laboratories
100 Union St. S.E.
Univ. of Minnesota
Minneapolis, MN 55455
I also have the materials, so you can contact me:
Mary Jo Ondrechen
Dept. of Chemistry
Northeastern University
Boston, MA 02115
e-mail: ondrechen@neu.edu
I hope that Indian talent will be well represented at this
NSF-sponsored program.
Regards, Mary Jo
--------- "RE: Southwest Indian Foundation" ---------
Date: Thu, 17 Nov 1994 12:19:33 -0800
From: Rio Lara-Bellon <larabell@COOPEXT.CAHE.WSU.EDU>
Subj: Southwest Indian Foundation
Mailing List: IND-NET <IND-NET%WSUVM1.BITNET@cmsa.Berkeley.EDU>
Hello Folks:
Several people asked me to check around for information about the
following organization. Please share any information you might have.
Organization: Southwest Indian Foundation
Address: P.O. Box 86
Gallup, New Mexico 87302-0001
Southwest Indian Foundation puts out a catalog of Indian handcrafted gifts
and states: "... the profits from these gifts go back directly to the
Indians themselves - in the form of education, home repair, food, emergency
shelter, homes for battered women and children and alcohol
rehabilitation centers." The brochure specifically states that the Southwest
Indian Foundation:
+ actively supports 17 mission schools in and around the Navajo Reservation.
+ supports 2 homes fro battered women and 2 orphanages for Indian children.
+ delivers over 1.300 food baskets every Christmas to needy Indian families.
+ sponsors 4 alcohol counseling centers
+ distributes clothing and shoes to needy Indian families year-round.
+ has a 5-man Navajo work crew doing home repairs and wood stove
installation.
Items in the catalog look high-quality so that is not the question. It
more about it's legitimacy. The people here who asked about the
Foundation would like to purchase their Christmas gifts from
organizations that support Indian endeavors, so if you have any thoughts
on this foundation, or suggestions, please post. Thanks.
Best regards: Rio
========================================================================
--------- "RE: Wampum, Potlatch & Origins of Money" ---------
Date: Sat, 19 Nov 1994 14:03:16 GMT
From: RDavies@exeter.ac.uk (Roy.Davies)
Subj: Wampum, Potlatch & Origins of Money
Newsgroups: alt.native,soc.culture.native
The influence of the Native Americans on the early financial history
of the United States is one of the topics covered in a recent book
on the history of money. (I should point out that I am related to the
author - he is my father).
The reference is:
Davies, Glyn _A history of money from ancient times to
the present day._ Cardiff: University of Wales Press, 1994.
696 pages ISBN 0 7083 1246 2. Price #39.95 (Pounds).
A summary of the native American influence is given below.
The best known form of money among the native Americans was wampum,
made out of the shells of a type of clam. However its use was not
confined to the coastal states but spread far inland, e.g. the powerful
Iroquois amassed large quantities by way of tribute. Wampum's use as money
undoubtedly came about as an extension of its desirability for ornamentation.
Beads of it were strung together in short lengths of about 18 inches or
much longer ones of about 6 feet.
Wampum came to be used extensively for trade by the colonists as
well as the natives, e.g. in 1664 Stuyvesant arranged a loan in
wampum worth over 5,000 guilders for paying the wages of workers
constructing the New York citadel (page 458). Like more modern
forms of money, wampum could be affected by inflation. Some
tribes such as the Narragansetts specialized in manufacturing
wampum (by drilling holes in the shells so that the beads could
be strung together) but their original craft skills were made
redundant when the spread of steel drills enabled unskilled
workers, including the colonists themselves, to increase the
supply of wampum a hundredfold thus causing a massive decrease
in its value. A factory for drilling and assembling wampum
was started by J.W. Campbell in New Jersey in 1760 and remained
in production for a hundred years.
Forms of Money in use in the American Colonies
The British colonies in north America suffered a chronic shortage
of official coins with which to carry out their normal, everyday
commercial activities. An indication of the severity of this shortage
and of the resultant wide variety of substitutes is given by the fact
that during 1775 in North Carolina alone as many as seventeen different
forms of money were declared to be legal tender. However, it should be
remembered that all these numerous forms of means of payment had a
common accounting basis in the pounds, shillings and pence of the
imperial system.
The main sources which provided the colonists with their essential
money supplies fall into five groups.
1. Traditional native currencies such as furs and wampum which were
essential for frontier trading with the indigenous population but
thereafter were widely adopted by the colonists themselves, e.g. in
1637 Massachusetts declared white wampum legal tender for sums up
to one shilling, a limit raised substantially in 1643.
2. The so-called "Country Pay" or "Country Money" such as tobacco,
rice, indigo, wheat, maize, etc. - "cash crops" in more than one sense.
Like the traditional Indian currencies these were mostly natural
commodities. Tobacco was used as money in and around Virginia for
nearly 200 years, so lasting about twice as long as the US gold
standard.
3. Unofficial coinages, mostly foreign, and especially Spanish and
Portuguese coins. These played an important role in distant as well
as local trade. Not all the unofficial coins were foreign. John
Hall set up a private mint in Massachusetts in 1652 and his popular
"pine-tree" shillings and other coins circulated widely until the
mint was forced to close down in 1684.
4. The scarce but official British coinage.
5. Paper currency of various kinds, particularly in the colonies
later years.
The first State issue of notes (in north America) was made in 1690
by the Massachusetts Bay Colony. These notes, or "bills of credit".
were issued to pay soldiers returning from an expedition to Quebec.
The notes promised eventual redemption in gold or silver and could
be used immediately to pay taxes and were accepted as legal tender.
Another early form of paper money used in north America was
"tobacco notes". These were certificates attesting to the quality
and quantity of tobacco deposited in public warehouses. These
certificates circulated much more conveniently than the actual leaf
and were authorized as legal tender in Virginia in 1727 and regularly
accepted as such throughout most of the eighteenth century.
Origins of Money
Since the use of primitive forms of money in North America (as in the
Third World) is more recent and better documented than in Europe, the
American experience sheds light on the problem of the origins of money.
In his preface the author writes:
"Money originated very largely from non-economic causes: from tribute
as well as from trade, from blood-money and bride-money as well as
from barter, from ceremonial and religious rites as well as from
commerce, from ostentatious ornamentation..."
To the extent that the disadvantages of barter provided an impetus for
the development of money that impetus was purely economic but
archaeological, literary and linguistic evidence of the ancient world,
and the tangible evidence of actual types of primitive money from many
countries demonstrate that barter was NOT the main factor in the origins
and earliest development of money.
The Potlatch, Gift Exchange and Barter
Money is often, mistakenly, thought to have been invented simply because
of the inconvenience of barter. In fact the development of money was
due to many causes and even barter itself often had important social
functions in addition to its purely economic purposes.
The potlatch ceremonies of Native Americans were a form of barter
that had social and ceremonial functions that were at least as important
as its economic functions. Consequently when the potlatch was outlawed
in Canada (by an act that was later repealed) some of the most
powerful work incentives were removed - to the detriment of the
younger sections of the Indian communities. This form of barter
was not unique to North America. Glyn Davies points out that the
most celebrated example of competitive gift exchange was the encounter,
around 950 BC, of Solomon and the Queen of Sheba. "Extravagant
ostentation, the attempt to outdo each other in the splendour of the
exchanges, and above all, the obligations of reciprocity, were just
as typical in this celebrated encounter, though at a fittingly princely
level, as with the more mundane types of barter in other parts of
the world." (page 13).
Many societies had laws requiring compensation in some form for crimes
of violence, instead of the Old Testament approach of "an eye for an
eye". The author notes that the word to "pay" is derived from the
Latin "pacare" meaning originally to pacify, appease, or make peace
with - through the appropriate unit of value customarily acceptable
to both sides. A similarly widespread custom was payment for brides in
order to compensate the head of the family for the loss of a daughter's
services. Objects originally accepted for one purpose were often
found to be useful for others and, because of their growing acceptability
began to be used for general trading also, supplementing or replacing
barter. Thus the use of money evolved out of deeply rooted customs;
the clumsiness of barter provided an economic impulse but that was not
the primary factor.
Manillas were ornamental metallic objects worn as jewelry in west
Africa. They were an ostentatious form of ornamentation, their value in
that role being a prime reason for their acceptability as money. In
Fijian society gifts of whales teeth were (and in certain cases still
are) a significant feature of certain ceremonies. One of their
uses was as bride-money, with a symbolic meaning similar to that
of the engagement ring in Western society. Whales teeth were "tambua"
(from which our word "taboo" comes) meaning that they had religious
significance, as did the fei stones of Yap which were still being
used as money as recently as the mid 60s.
Cattle are described by the author as mankind's "first working capital
asset" (page 41). The religious use of cattle for sacrifices probably
preceded their adoption for more general monetary purposes. For
sacrifice quality - "without spot or blemish" - was important but
for monetary purposes quantity was of more significance since cattle,
like coins, can be counted. Obviously there were very practical reasons
for the association between cattle and wealth but anthropological evidence
from Africa earlier this century shows that when cattle are regarded as
a form of money, not only health cattle but also scrawny ones will be
valued to the detriment of the environment supporting them and their
owners.
Glyn Davies quotes linguistic evidence to show how ancient and
widespread the association between cattle and money was. The English
words "capital", "chattels" and "cattle" have a common root. Similarly
"pecuniary" comes from the Latin word for cattle "pecus" while in Welsh
(the author's mother tongue) the word "da" used as an adjective means
"good" but used as a noun means both "cattle" and "goods".
The author also cautions that "one should not confuse the abstract
concept of an ox as a unit of account or standard of value, which is
its essential but not only monetary function, with its admittedly
cumbersome physical form. Once that is realized (a position quickly
reached by primitive man if not yet by all economists or anthropologists),
the inclusion of cattle as money is easily accepted, in practice and
logic." (Page 41). He also points out that until well into the present
century the Kirghiz of the Russian steppes used horses as their main
monetary unit with sheep as a subsidiary unit. Small change was
given in lambskins.
One of the most widespread early forms of money was cowrie shells.
The were used in much of Asia and Africa and played an important
role in China's history. "So important a role did the cowrie play as
money in ancient China that its pictograph was adopted in their written
language for 'money'." (page 36) Thus it is not surprising that the
earliest countable metallic money or "coins" were imitation "cowries"
made of bronze or copper.
These metal "cowries" were followed by "coins" in the form of other
objects that had long been accepted by the Chinese as money e.g. spades,
hoes, and knives. Although there is some dispute over exactly when
these developments first took place the Chinese tool coins were in
general use around the end of the second millennium BC. Later on the
use of tool coins developed (presumably independently) in the West.
The ancient Greeks used iron nails as coins, while Julius Caesar regarded
the fact that the ancient Britons used sword blades as coins as a sign of
their backwardness. (However the Britons did also mint true coins before
they were conquered by the Romans).
Cowries were used as money in parts of Africa until after the 2nd World
War. Unusual forms of money can be subject to some of the same problems
as modern forms e.g. there was a five-hundredfold depreciation in the value
of the cowrie shells in Uganda following the wholesale importation of such
shells in the mid-nineteenth century and, as mentioned earlier in this
message, there was a similar although not quite so drastic fall in the
value of wampum in America following the introduction of mechanized
drilling and factory assembly of wampum in New Jersey in 1760.
These are just a few examples of the unusual forms of money used in many
countries at different times and they show how it is possible to find
parallels in the customs of many different cultures.
Roy Davies
University of Exeter
--------- "RE: Reflection on "Thoughts on Columbus Day."" ---------
Date: Mon, 21 Nov 1994 13:29:45 -0400 (EDT)
From: "Thomas A. Ferguson" <taf3@cornell.edu>
Subj: Reflection on "Thoughts on Columbus Day."
Mailing List: AISESnet Discussion List (aisesnet@victor.umt.edu)
Reflection on "Thoughts on Columbus Day."
Ithaca Journal's viewpoints on the American Indian, published
under the heading "Thoughts of 'Columbus'" on October 10, 1994,
was an atrocity. It is an outrage that, in 1994, it has to
repeated that Columbus was not a man to be honored.
Most Native American were giving thanks, for this years harvest,
by celebrating Thanksgiving on October 10, 1994. Giving thanks
for what we have received, not for what has been stolen. The
celebrating of Columbus Day, is based on the mythological concept
that Columbus was a hero.
Celebrating Columbus is perpetuating the mythological concept
that Columbus was a man to be admired. He was not! He was a
vicious, unholy, and greedy man, not a man to be emulated by our
children. Children who will pattern their lives on heros they
look up to with admiration.
Discussions of history, in classrooms across the United States,
tend to leave out certain information, regarding early American
history. Leading the greater white society to view, in a
mythological way, early American history. It must be remembered
that 95% of this continent's history was before Columbus.
Columbus, who acted in the name of the lord, destroyed the Tainos
(Arawaks) people of Hispaniola, the native population which
inhabited the islands of so called - discovery. The conquest was
brutal and unimaginable. Mastiff dogs were set loose against
Indian villages. Indian leaders were burned, women were
debauched, men and children were slaughtered or maimed in the
name of the Vatican and of the Lord Kings of Europe. All to
satisfy a lust for gold.
Rodrico Borgia, otherwise known as Pope Alexander VI, "donated"
the America's to Spain. He wrote the "Requirement" a document
intended to remove the stain of innocent blood from the Spanish
King's immortal soul. This document which was read to the
natives either in Spanish or in Latin stated:
"..., servant of the high and mighty kings of Castile and
Leon, conquers of barbarian peoples, and being their messenger
and Captain, hereby notify and inform you...that God Our Lord,
One and Eternal, created Heaven and Earth and a man and a women
from whom you and I and all the people of the would are
descended... Because of the great multitude begotten from these
over the past five thousand and some years since the world was
made...God placed one called Saint Peter in charge over all these
people. And so I request and require you...to recognize the
Church as your Mistress and as Governess of the World and
Universe, and the High Priest, called the Pope, in Her Name, and
His Majesty [king of Spain] in Her place, as Ruler and Lord
King...And If you do not do this...with the help of God I shall
come mightily against you, and I shall make war on you everywhere
and in every way that I can, and I shall subject you to the yoke
and obedience of the Church and His Majesty, and I shall seize
your women and children, and I shall make them slaves, to sell
and dispose of as His Majesty commands, and I shall do all the
evil and damage to you that I am able. And I insist that the
deaths and destruction that result from this will be your fault."
This act of terrorism, which emerged from the European doctrine
"right of discovery", is what the United States uses as bases
for the "right of conquest," which is the foundation of all
United States laws. In Johnson and Graham's Lessee v. M'intosh
(1823) the Supreme Court ruled that "right of conquest" is the
law of the land. It is absurd that in 1994, the Supreme Court
continues to abide by this decision.
In conclusion. If you honor Columbus, should you not than honor
Hitler? Was the holocaust or the so called "cultural contact" of
1492, any different than the slaughter of the Jewish population?
In 500 years will the Jewish holocaust be celebrated, as a
cultural contact?
What was actually thought of Columbus, by his own people, in his
own time? It was October 1500. After his final voyage. Charges
of mismanagement and lack of Gold but not for the killings of
Native People. Columbus returns to Spain disgraced and in
chains. Where he died while still in prison, with syphilis.
These are the words of Tennyson:
"Chains for the admiral of the ocean. Chains for him who
gave a new heaven a new earth. Chains for him who pushed his
plows into the setting sun and made West...East, and sailed the
dragons mouth and came upon the mountains of the world and saw
the rivers roll from paradise."
Finally, it is not only the observance of the Columbus Day
holiday, that we in Indian Country considered to be derived from
a mythological view of history. Many of the greater white
societies heros were conspicuous land speculators, who stole land
from the Natives, under the guise of public officials.
--------- "RE: Poem: Snake Dancing" ---------
Date: 17 Nov 1994 11:26:36 -0600
From: turtle@aicap.s21.com (Turtle Heart)
Subj: Snake Dancing
Newsgroup: alt.native
she was there
watching me
as i snake danced
on her warm belly
around us the wild winds blowed across the red sky
and i went
up and down
inside myself
it felt like i was dreaming
it felt like i was a feather
at the edge of a hot fire
shaking
my toes
in the golden dust
where the full moon was rising
(Moon Dance Song)
Tobacco Indian
--
_________________________________________________________________
AICAP Pages copyright 1994 (c)AICAP
http://www.mit.edu:8001/activities/aises/aicap/archive/aicap.html
Turtle Heart turtle@soft21.s21.com (Ahnishinabeg)
American Indian Computer Art Project BBS 619-374-2100
PO Box 111 Johannesburg CA 93528-0111
Land of Kaw-ii-su ancestor: Land of Light
--------- "RE: Verse: Hawai'ian Book of Days" ---------
Date: 94/11/19 20:15
From: Kepola (dfsanders@genie.geis.com)
Subj:A HAWAI'IAN BOOK OF DAYS, week of November 27-December 3
GE Electronic Mail
A HAWAI'IAN BOOK OF DAYS, week of November 27-December 3
NOWEMAPA
(November)
(Welehu)
27
The pearl is a wondrous creation of the sea.
28
We become what we feel.
29
Time is merciful to those who do not worship it.
30
Be as young as you feel in your dreams.
KEKEMAPA
(December)
(Makalii)
December was the time when the trailing plants died down and the south
wind, the Kona, prevailed.
1
May your spirit be filled with song and laughter.
2
The stars shine more brightly at this time of year.
3
Weave the pattern of life into your every creation.
(c) Copyright 1991 by D. F. Sanders
Me ke aloha i ka nani, ... Moe'uhanekeanuenue
(With love and beauty, ... Rainbow Dream)
--------- "RE: Conferences and Powwows - offline" ---------
Date: Thu, 24 November 94 08:00 -0500
From: Janet Smith (Evening Star) (jans@genie.geis.com)
Subj: Upcoming conferences and powwows not previously posted
to Mailing Lists NATCHAT or NATIVE-L
GE Electronic Mail
=POWWOWS=
Sender: American Indian Discussions
<IND-NET%WSUVM1.BITNET@cmsa.Berkeley.EDU>
From: Rio Lara-Bellon <larabell@COOPEXT.CAHE.WSU.EDU>
Subject: Hoop Dance Contest
************************************************
* ANNUAL WORLD CHAMPIONSHIP HOOP DANCE CONTEST *
************************************************
It's that time of year again. Time to travel to Phoenix, Arizona, with all
your young, aspiring hoop dancers to watch the best. Hey, maybe some on
this list are hoop dancers themselves! EIRP agents traveling to
the Intertribal Agriculture Symposium in Albuquerque on Dec. 5th, should
plan to swing by Phoenix and cheer on their favorite hoop dancer.
Time: December 3 and 4, 1994
Place: Heard Museum
22 East Monte Vista Road
Phoenix, Arizona 85004
602.252.8840 x 512 or 283
Judges:
Bill Crouse (Seneca) Darrell Wildcat (Pawnee/Euchee)
Freddie Ike (Yakima/Warm Springs) Oliver "Schoot" Janis (Oglala Lakota)
Gerald Sitting Eagle (Siksika)
Master of Ceremonies: Dennis Bowen Sr. (Seneca)
Northern Singers: Terry Paskemin (Cree), Randy Paskemin (Cree), Kenny
Scabbyrobe (Blackfeet), Elgin Scabbyrobe (Blackfeet), Moontee Sinqua
(Hopi/Choctaw), Michael Spotted Wolf (Seminole/Hidatsa), Tahlee Redbird
(Sac and Fox/Kiowa).
Southern Singers: Joe Fish Dupoint (Kiowa), DuWayne Tofpi (Kiowa, Northern
Ute), Glen Ahhaity (Kiowa/Comanche).
Four Prize Categories:
Senior Division (40 years and older) - 1st: $750. & division plaque, 2nd:
$500., and 3rd; $250.
Adult Division (18 years and older) - 1st: $2,000. & division plaque, 2nd:
$1,000., 3rd: $750., 4th: $500., 5th: $300., and 6th: $200.
Teen Division (9 to 17 years) - 1st: $500. & division plaque, 2nd: $250.,
3rd: $100.
Youth Division (8 years and younger) - $200. cash prize to be split among
all contestants in this division.
*******************************************************
* All Native American dancers are welcome. Proof of *
* tribe/band enrollment or CIB may be requested for *
* registration. *
*******************************************************
Current World Champion: DERRICK R. DAVIS (HOPI/CHOCTAW)
============================================================================
Sender: Extension Indian Reservation Programs
<EIRP%WSUVM1.BITNET@cmsa.Berkeley.EDU>
From: Indian Agriculture <indianag@COOPEXT.CAHE.WSU.EDU>
<*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*>
IAC'S 8TH ANNUAL SYMPOSIUM
December 6-9, 1994
Holiday Inn Pyramid
Albuquerque, New Mexico
=============================================================
* Cultivating New Growth in The Gateway to Enchantment *
The magic of Albuquerque - a city of dramatic contrasts, a place that will
excite your imagination, a place where centuries of civilizations live
around you is host to the Eighth Annual Indian Agriculture Symposium.
This year's Symposium will focus on cultivating and nurturing our youth
... one of our most valuable natural resources. "Indian Agriculture ...
Cultivating for a New Growth," is this year's theme and reinforces the
importance of garnering and supporting our youth's involvement.
* Meeting, Workshop, and Banquet Highlights *
General sessions and workshops during the 1994 IAC Symposium will feature
an array of topics that impact Indian farmers, ranchers, and people
involved in various aspects of agriculture.
*** USDA's Reorganization and 1995 Farm Bill ***
** Indian Ag Bill and the Regulations Governing It **
*** Financial Resources ***
To ensure that youth involvement in agriculture is the foundation of our
meeting, the IAC Symposium committee arranged for some of our youngsters
involved in 4-H and FFA to design and coordinate workshops for the youth
participants. Prior to these workshops, ten enthusiastic young people
will address the general assembly during Thursday morning's general
session.
IAC workshops and an expanded exhibit session and market will offer
exciting opportunities to acquire valuable, current information. This year,
the Symposium will also offer an introduction to Internet and federally-
sponsored information systems. You will also have an opportunity to
purchase authentic Indian arts and crafts from across the country.
At the annual awards banquet, IAC and its member Tribes will recognize
deserving recipients involved in agriculture from across the country. A
silent and live auction will be held in conjunction with the banquet.
Proceeds will go to the IAC Scholarship Fund that has been set-up to
assist our youth with their education in a natural resource or
agriculture-related field.
Vincent Craig, Navajo cowboy poet, song writer and singer, will entertain
you with his songs and cowboy humor following dinner. Be sure you bring
your dancing boots. Midnight Sun, a band from Pueblo of Zuni, will play
your favorite country-western dance music 'til the early morning hours.
See you there!
<*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*><*>
For more information contact IAC at: indianag@coopext.cahe.wsu.edu or by
conventional mail at:
100 North 27th St. Suite 500
Billings, Montana 59101
========================================================================
Sender: owner-NATIVELIT-L@cornell.edu
From: "LISA A. MITTEN" <LMITTEN@vms.cis.pitt.edu>
Subject: FROM PLAINS TO PUEBLOS
Following is a notice and schedule for the touring production FROM PLAINS
AND PUEBLOS, presented by the National Council for the Traditional Arts
(NCTA) as part of the USIA's "Arts in America" program.
=================================================================
FROM PLAINS AND PUEBLOS presents the Native American music and dance
traditions of the Zuni of the SOuthwest, the Lakota of the Great Plains
and the songs and dances of the Yup'ik Eskimos of southwestern Alaska.
Featured are The Cellicion Traditional Zuni SIngers from Zuni, New Mexico,
the Locke family from Standing Rock Reservation in South Dakota, and Chuna
McIntyre from the village of Eek on the Bering Sea. Acting as master of
ceremonies is Cherokee storyteller, Gayle Ross.
As part of the tour package, NCTA provides beautifully designed 16-page
educational program books (free to all audience members), full-color
posters, a professional sound engineer and a state-of-the-art sound system.
We welcome the opportunity to present educational workshops, community
outreach activities, and specially designed hour-long K-12 school programs
in conjunction with this tour.
If you are interested in presenting FROM PLAINS TO PUEBLOS, call the
National Council for the Traditional Arts at 301-565-0654. FROM PLAINS
TO PUEBLOS will be available only during the 1994-95 season and we anticipate
heavy demand for performances.
==============================================================
CURRENT SCHEDULE
March 16, 1995 - Buena Vista College - Storm Lake, Iowa
March 17, 1995 - Open
March 18, 1995 - Old Town Music - Chicago
March 19, 1995 - Open
March 20, 1995 - Open
March 21, 1995 - Notre Dame University - Notre Dame, Indiana
March 22,23,24, 1995 - Victory Theatre, Dayton, Ohio
March 25, 1995 - Open
March 26, 1995 - POSSIBLY Worthington Arts - Worthington, Ohio
March 27, 1995 - Open
March 28, 1995 - Open
March 29, 1995 - Open
March 30, 1995 - POSSIBLY Philadelphia, PA
March 31, 1995 - Grand Opera House - Wilmington, Delaware
APril 1, 1995 - WOrld Music - CAmbridge, Massachusetts
APril 2, 1995 - New Hampshire Performing Arts Center - Manchester, NH
APril 3, 1995 - Open
APril 4, 1995 - University of Massachusetts Fine Arts Center - Amherst, MA
April 5, 1995 - POSSIBLY Geneva, NY
APril 6, 1995 - Imagination Celebration - Huntington, Long Island, NYC
APril 7, 1995 - World Music Institute - New York, NY
April 8, 1995 - Open
April 9, 1995 - Travel Home
===============================================================
NATIONAL COUNCIL FOR THE TRADITIONAL ARTS, 1320 Fenwick Lane, Suite 200,
SIlver SPring, MD 20910 301-565-0654
Sender: American Indian Discussions
<IND-NET%WSUVM1.BITNET@cmsa.Berkeley.EDU>
From: John Berry 301-443-5988 FAX t-
<BERRYJ%FDACD.bitnet@VM.CFSAN.FDA.GOV>
Subject: Art Exhibit
To all,
The Philbrook Museum, Tulsa, Ok - Sept. 30-Jan.31
Continuity and Change - exhibit on the effects of removal and relocation on
the culture and art of the Southeastern Tribes of Oklahoma.
Museum hrs. are Tue.-Sat. 10am-5pm, until 8pm Thurs. and Sat. 11am-5pm
$4 for adults, $2 for students (918)749-7941
John Berry
========================================================================
Found in _News From Indian Country_, and _The Spike_
Dec 2-4 Native American Indian Festival
Melbourne, FL
Info: 407-253-6149
Dec 3 Lakota Powwow, Arlington Heights, IL
Info: 708-882-1644
Dec 3 NA Long Moon, Middleboro, MA
Info: 617-884-4227
Dec 3 Mason School, Tacoma, WA
Info: 206-596-1139
Dec 3-4 7th University of St. Thomas, St. Paul, MN
Info: 612-962-5950
Dec 1-4 Native American Cultural Festival, Miami, FL
Info: 305-758-6131
Dec 4 Native American Christmas Crafts Fair, Mahwah, NJ
Info: 914-357-8424
=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
=========================================================================
--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--
Notice of Copyright Clearance by Contributors:
The following have granted permission for their original articles to
be reposted in order to help mend the Sacred Hoop:
James D. Audlin, Deborah Clark, Roy Davies, Borries Demeler,
Thomas A. Ferguson, Suzan Horovitch, Kepola, Rio Lara-Bellon, Janet Smith,
Turtle Heart (mending the Sacred Hoop with Song)
John Burrows (Center For World Indigenous Studies), Lisa Hellwig,
Bob Schapiro, Charlie Nelson via David Goldman, Mary Jo Ondrechen
--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--
~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~
~ all items below this line have already been distributed by our
brother, Jay Brummett, via the NATIVE-L or NATCHAT mailing lists.