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.
Thanks to Marc Becker, mbecker@uclink2.berkeley.edu, issues of Wotanging
Ikche/Kanoheda Aniyvwiya are now being archived at a World-Wide-Web site.
The URL is http://ukanaix.cc.ukans.edu/~marc/journals/nanews/
This is a test site, and at some point in the future the location of these
files will change.
"Grandfather, Great Spirit, once more behold me on earth and lean
to hear my feeble voice. You lived first, and you are older than all
need, older than all prayer. All things belong to you -- the two-legged,
the four-legged, the wings of the air, and all green things that live.
"You have set the powers of the four quarters of the earth to cross
each other. You have made me cross the good road and road of
difficulties, and where they cross, the place is holy. Day in, day out,
forevermore, you are the life of things."
__ Black Elk, Oglala
+- -- -- -- -- -- -- -- -- -- -- -+
| 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!
There were some things in Volume 03, Issue 001 that need to be dealt
with. One is the article about the Prarie Island vigil. I have been
asked to distribute the following regarding it:
Date: Wed, 4 Jan 1995 20:31:01 -0800
From: Bruce Drew <bdrew@igc.apc.org>
To: All recipients and distributors of the document "Wanderoos
Weekly Journal V.4 N.1, December, 1994/Mutants For Nuclear Power
Edition/Prairie Island Summary"
Please post or forward this entire message, including the follow-
ing disclaimer, to all persons and locations to which you distrib-
uted hard copy or electronic copies of the document:
The opinions expressed in the Wanderoos Weekly Journal summary of
the Prairie Island dry cask nuclear fuel storage controversy are
solely those of the author, Dave Crawford, and not necessarily
those of any organization named or quoted in the document.
The other thing is a mis-attribution of credit. I mistakenly credited
an article permission to Pablo Bristol, when it belonged to Pablo Bellon.
Both have granted me permission to share their words, so it was not that
I didn't have permission. It is that I was careless and credited one man
with the words of another. I could, as I told Rio Lara Bellon, blame the
long hours I am working; but that is a cop-out. Any time you are doing a
thing for The People you should use your best efforts. I did not. I will
try to do better in the future.
Peace! 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
- Global Peace Walk Update - FWDP: Urgent Action - Eddie Hatcher
- The Dilemma of Indian Forestry - Navajo-Hopi "Land Dispute" Update
- Tradition - Psychology Programs at U of MT
- Indigenous Peoples' Rights - Wiche Doctoral Scholarship
- Computer Companies are Cowards
- Hawaiian Independence Update
- Poem: Prayer for Wisdom
- Verse: Hawai'ian Book of Days
- Conferences and Powwows - offline
--------- "RE: Global Peace Walk Update" ---------
Date: 7 Jan 95 21:15:21 GMT
From: milo@scicom.AlphaCDC.COM (Michele Lord)
Subj: UN 50th ANNIVERSARY GLOBAL PEACE WALK- UPDATE
Newsgroup: alt.native
PLEASE FORWARD TO NET LISTS
---------- Forwarded message ----------
~Date: Fri, 6 Jan 1995 21:26:56 -0500
~From: Bertb1991@aol.com
January 5, 1995 <<< A PERMIT FOR GLOBAL PEACE NOW >>>
New York City, global example town for the direct cause of GLOBAL PEACE NOW
is hosting a P U B L I C M E E T I N G
(about the United Nations 50th Anniversary Global Peace Walk '95)
at 4PM Saturday, January 7, 1995, at the New York Bahai Center Auditorium,
@ 53 E. 11th Street in Manhattan between University Pl. & Broadway.
The Global Peace Walk will bring perhaps 100,000 people to the United
Nations 50th Anniversary "Celebration of Global Peace Now" in San Francisco
June 20-26, 1995. This spiritual walk is being offered as a sincere
prayer for global consciousness and responsibility for the survival and
prosperity of the future generations of all life on earth. The UN50th
Global Peace Walk '95 will depart from the front gate of the United Nations
on Sunday, January 15th, Rev. Dr. Martin Luther King, Jr.'s birthday, after
a 6-10AM Ceremony and Spiritual Unity Rally. This cross-country walk and
run is to propagate the deep spiritual teachings necessary for the cause of
Global Peace Now. This is a walk composed of devoted international
volunteers with the specific spiritual support of many traditional leaders
of Indigenous Cultures, and of many religious and political figures who
truly represent the interests of the future generations. ON GLOBAL NETWORK
Thusly empowered, the predecessors and initiators of this walk would be
encouraged on their difficult journey by your attendance at this public
meeting and by your physical & spiritual support of the Global Peace Walk.
PREDECESSORS: Mahatma Gandhi, Martin Luther King Jr., Cesar Chavez,
Yukiuma, David Monongye, Nichidatsu Fujii, Bill Wahpepah, Phillip Deer
INVITED SPEAKERS:
Rev. Dr. Yusen Yamato, Buddhist Monk and Zen Shiatzu Meditation
Practitioner from San Francisco (& Japan),
initiator of the Global Peace Walk, Teacher of Prophecy Fulfillment
Wonono Rubio, Indigenous Chumash representative and Spiritual Practitioner
from Santa Barbara, coordinator of the Global Peace Walk,
Master of Ceremonies
David Crockett Williams, Jr., American Peace Movement Organizer from Santa
Barbara, main coordinator of the Global Peace Walk,
Chemical Physicist with specialty in hyperspace power technologies
to replace nuclear and fossil fuel power
Boutros Boutros-Ghali, Secretary General of The United Nations
Rudolph Giuliani, Mayor of New York City
George Pataki, Governor of The State of New York
Jerry Brown, former Governor of the State of California
Rev. Jesse Jackson
Representatives of churches and other religious and community groups, and
of global consciousness organizations
FOR MORE INFORMATION: (until January 15th) 212-982-8742 ####
TEN DIRECTIONS PAST, PRESENT, AND FUTURE, ALL BUDDHAS, THE
WORLD HONORED ONE;
BODHISATTVA, GREAT BODHISATTVA, GREAT PRAJNA- PARAMITA:
= NA-MU MYO HO REN GE KYO =
GLOBAL PEACE NOW, GLOBAL PEACE NOW, GLOBAL PEACE NOW.
\WALKNOW\ 01-03-95 UPDATE: UN50th GLOBAL PEACE WALK for GLOBAL PEACE NOW
++++++++ ++++++++ ++++++ - a Spiritual Offering for Self-Purification -
"Spirituality is the highest form of politics" -- The Longest Walk, 1978
THE GLOBAL PEACE NOW CAMPAIGN for Spiritually Uniting the Nations
Initiated by: Yusen Yamato, non-sectarian Buddhist Monk, San Francisco
Coordinators: Leonard Peltier c/o Lisa 913-842-5774 Kansas
Alice Lambert & Dennis Banks 606-581-9456 Dayton, Ohio
Bobby Castillo, LPSG 415-552-1992 San Francisco
2017 Mission St.#303, SF 94110: 431-1492 fax
David Crockett Williams, Jr. 805-683-4943 Santa Barbara
Wonono Rubio, indigenous Chumash 683-4943 Santa Barbara
Dorinda Moreno, Finale Coord. 510-676-6241 San Jose
Burt Patadal (Poor Buffalo) 405-273-1803 Oklahoma
(memorial Phillip Deer & Bill Wahpepah)
Felipe Chavez,Yaqui Sundancer 904-338-2769 Florida
Jean VanDilla 602-774-0340 Flagstaff
Thomas @ Proposition One 202-462-0757 Washington, DC
Montana Affinity Group 406-549-6092 Missoula, MT
Mother Earth Community Center 614-252-9255 Columbus, OH
Carrying The Messages of Global Scientific, Religious & Spiritual Leaders,
Such as Hopi Thomas Banyacya, Jake Swamp of The Six Nations Confederacy,
Bruce DePalma, Adam Trombly, Richard Hoagland, Paramahamsa Tewari, Sai Baba
Nichidatsu Fujii, Martin Luther King, Jr., Cesar Chavez, Mahatma Gandhiji,
Dalai Lama, Intercultural Interpreters of the Ancient Knowledge of Aztlan,
and The Spiritual Peoples with The Teachings of The Sacred Pipe of Peace,
representing all the humans developing global mindedness & GLOBAL PEACE NOW
For 8-15-95 50th Anniv. End WWII: "Global Cessation of Hostilities Events"
"TO SET THE DATES FOR GENERAL AND NUCLEAR DISARMAMENT!"
SCHEDULE: SUN January 15, 1995, Depart United Nations NY, MLKjr Birthday
TUE January 24 Arrive Harrisburg, PA, Three Mile Island Rally
TUE March 7 Dayton, OH, FOLLOWING THE TRAIL OF
SUN March 12 Saint Louis, MO, NUCLEAR DEVELOPMENT
FRI March 24 Independence (by Harry Truman's birthplace)
SAT March 25 Kansas City AND DISASTER
TUE March 28 Lawrence, KS, Global Peace Now Meditation
WED April 12 Oklahoma City, OK, Phillip Deer Memorial Event
EARTHDAY SAT April 22 Taos, NM, Earth Day Global Unity Event ***
WED May 10 Albuquerque, NM, New-Clear Free Future Event**
SAT May 27 Flagstaff, AZ, Spiritual Unity Gathering
-FLAG DAY-- WED June 14 RUN-San Jose, CA, Global Peace Walk Rendezvous
RALLY 100,000 PEOPLE CAMPING, SPIRITUAL MESSAGES, & WALK TOGETHER to SF
TUE June 20-26 San Francisco, CA, UN50th Global Peace Mandate
TO SPIRITUALLY UNITE THE NATIONS & TO DEVELOP A TRUE SPIRITUAL CIVILIZATION
Summer Solstice & Bill Wahpepah Memorial Events
SUN August 6 Hiroshima, Japan, 50th A-Bomb Test Anniversary
Tax deductible donations to support the Global Peace Walk may be sent
payable to "YUCCA - GLOBAL PEACE WALK" c/o Yucca (a Charitable Association)
PO Box 170245, San Francisco CA 94117-0245 ******* Phone 415-626-9757
A portion of donation will be sent to support local office you indicate.
(email to: iesercsb@coyote.rain.org)
TEN DIRECTIONS PAST, PRESENT, AND FUTURE, ALL BUDDHAS, THE
WORLD HONORED ONE;
BODHISATTVA, GREAT BODHISATTVA, GREAT PRAJNA-PARAMITA:
NA-MU MYO HO REN GE KYO
~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*+
"When we walk upon Mother Earth, we always plant our feet carefully
because we know the faces of our future generations are looking
up at us from beneath the ground. We never forget them."
-Oren Lyons, Onondaga Nation
~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+~
Michele Lord + Alpha Institute + Tel: 303-343-4114
alphai@scicom.alphacdc.com + P.O. Box 110998
milo@scicom.alphacdc.com + Aurora CO 80042 + Fax: 303-360-9118
+*+ +*+ +*+ +*+ +*+ +*+
--------- "RE: The Dilemma of Indian Forestry" ---------
Date: 8 Jan 95 21:14:57 GMT
From: milo@scicom.AlphaCDC.COM (Michele Lord)
Subj: The Dilemma of Indian Forestry
Newsgroup: alt.native
[The following is being posted by Alpha Institute at the request of
Dine' C.A.R.E. The organization does not yet have access to
computer networks. -Michele]
Summer 1994 - Earth Island Journal
THE DILEMMA OF INDIAN FORESTRY
by Winona LaDuke
Leroy Jackson, a Dine' (Navajo) man from Arizona who had dedicated much
of his life to protecting the Chuska Mountain forests on the Navajo
reservation, died mysteriously last fall. His body was found in his
van after he disappeared during a business trip to northern New Mexico.
In 1991, Jackson began a crusade to protect Navajo forests from over-
cutting, spearheading the efforts of Dine` Citizens Against Ruining our
Environment (Dine CARE). The groups attempted to negotiate with the
Dine` Nation's tribal-owned logging enterprise, Navajo Forests Products
Industry (NFPI), to manage the Chuska Mountain forests, home to many
old-growth trees, more responsibly. Dine` CARE was particularly opposed
to logging in Navajo sacred and cultural areas like the Chuska Mountains,
which represent the male deity of the Dine` religion.
When negotiations failed between Dine` CARE and the Dine` Nation. Jackson
reluctantly undertook a legal challenge to compel the tribe to comply with
national environmental-forestry standards. When he died, Jackson was three
days away from flying to Washington D.C. to meet with the US Fish and
Wildlife Service and the Bureau of Indian Affairs (BIA) to argue against
a proposal policy that would have exempted the Dine` Nation from logging
prohibitions designed to protect the Mexican spotted owl, a species that
was listed as threatened under the Endangered Species Act (ESA) in 1993.
At the time of Jackson's death, Dine` CARE was preparing to propose
an integrated forestry management plan, based on sustaining and culturally
sensitive harvesting practices, and on, reforestation, to replace the
Dine` Tribal Council's plan.
He never made it to Washington, prompting some of his supporters to
speculate that he might have fallen victim to foul play in the often
divisive debate over reservation logging.
Neither the police investigation nor a private detective hired by Jackson's
supporters have been able to substantiate suspicions of murder, however.
The coroner's report attributed his death to an accidental overdose of
methadone, although Jackson's friends and family say that he never used
illegal drugs.
MANAGING INDIAN FORESTS
If successful, the struggle that Jackson left behind could reform the
entire US government policy regulating logging on Indian Land. The
Navajo tribal dispute highlights the conflicts in Indian forestry,
particularly the internal battle on many reservations between economic
pressures and traditional cultural practices and values. On the Dine
reservation, as elsewhere in North America, these struggles will play
out with increasing intensity as the value of Indian timber in a
shrinking market adds new pressures to the ecology and cultural fabric
of Indian Country.
Much of North America's remaining forests are found on Native land, all
of which appear to be up for grabs. Last summer, the Clinton administration
announced a plan to provide "federal assistance to bring to market
backlogged timber sales from Indian reservations." Some Native activists
have called this the Clinton administration's "equal opportunity logging
policy." Terry Virdon, Assistant Director of BIA Forestry, has remarked
that "the Clinton administration and federal government have always looked
to tribal timber as 'their reserves.' They basically say, 'We'll carry
on business as usual and have those (trees) for later...'"
according to the BIA, US Indian reservations contain an estimated 56 billion
board feet of timber on some 15 million acres of Native forests and
woodlands.
Make no mistake: this is a battle about deforestation and cultural
transformation. Throughout Indian country, lines will be drawn and
ecosystems may be transformed. Tribal sovereignty issues are surfacing
in the conflict as tribes decide whether to exercise their rights to
cut their old growth forests, even if it circumvents the ESA protection
for northern and Mexican species of spotted owls (a proposal forwarded
by both Northwestern and Southwestern tribes). On the other hand,
Native nations could decide to use their tribal sovereignty to build
sustainable forestry programs based on cultural and ecosystem management.
Both scenarios are possible and are currently being played out on US
reservations.
Dine' Forests
The Navajo Forest Products Industry (NFPI) was formed in 1958 on the
advice of BIA consultants. By 1963, NFPI was operating the largest
lumber mill in the Southwest. Over the years, NFPI borrowed heavily
to re-tool its plant for smaller trees, since so much of the reserva-
tions old growth had been cut, even though the lumber market was
diminishing. By the early 1980s, NFPI had become mired in debt. By
the end of 1993, NFPI was almost $8 million in debt to the tribe.
The environmental impact of logging on the Dine reservation has been
significant. The tribe did no replanting from 1880 to 1975. In
1981, the tribe's forestry department estimated that it would take 160
years of concerted regeneration to return the forests to a condition
capable of supporting sustainable-yield harvests. After reviewing
tribal records, Jackson concluded that NFPI had greatly overcut the
Chuska Mountain forests and badly mismanaged its finances.
Disturbed by NFPI's perceived mismanagement, Dine' CARE demanded a
reduction in logging, an independent audit of the operation and an
environmental impact statement (EIS) on the tribe's Chuska Mountain
logging plan- all of which the Tribal Council refused.
In the process of defending Navajo forests, Dine' CARE and Jackson
made some enemies. The group's activism had forced NFPI to reduce
its harvests by more than half. Last summer, angry Dine' loggers
hanged Jackson in effigy, blaming him and his organization for
layoffs at NFPI. However, George Arthur, a member of the tribe's
economic development board admitted that it was "mismanagement
rather than environmentalists" that led to a portion of the layoffs
from 1991.
The BIA plays a significant role in the management of Indian forests.
All reservation timber-harvest plans must be approved by the agency,
which is also responsible for monitoring the cuts. The BIA considers
Indian lands exempt from such national environmental laws as the ESA,
because reservations are technically sovereign nations. In fact, the
agency seems intent on increasing reservation logging and has never
required an EIS for timber harvests. Dine' CARE argued that BIA
forestry practices are based on "industrial models" that do not reflect
traditional culture and represent only pro-development segments of the
Navajo community.
Building on its earlier success in proposing the circumvention of the ESA
on the Navajo and some other Southwestern reservations (the Mescalero,
White Mountain, and San Carlos Apache; and the Hualapai), the BIA is
seeking to follow suit on the Quinalt and Coquille Indian reservations
in the Northwest to secure exemptions from the ESA's protections of
northern spotted owl habitat.
It is a tribute to Jackson's life that since his death Dine' CARE has
accomplished much of what he was trying to achieve. The Navajo tribal
Council has decided to conduct an audit of NFPI and has agreed to an
EIS on its logging plan - a first for an Indian reservation. The US
Fish and Wildlife Service has also ruled that the Navajos cannot
ignore regulations protecting the Mexican spotted owl.
Seventh Generation Forestry
Successful stewardship models for native forestry do exist. the only
Indian forest certified as sustainable in the US is on the Menominee
Indian reservation in a largely clearcut region of northeastern Wisconsin.
The Menominee forestry program is verified by Scientific Certification
Systems, an independent environmental certification company. Early timber
records indicate that approximately 1.5 billion board feet stood on the
Menominee reservation in 1865. Since that first estimate, roughly two
billion board feet have been cut. Even so, according to a 1980 tribal
inventory, there were still 1.5 billion board feet of timber suitable
for logging - the same volume of trees after more than a century of
harvesting the same land.
The tribal corporation, Menominee Tribal Enterprises, has carefully
crafted a management plan based on the sustainable and intensive
management of its forests. The system involves computerized assessments
and inventories for some 109 different logging areas on the reservation.
With an eye to the cultural and spiritual needs of the Menominee,
more than 220,000 acres are currently under sustainable management,
serving as the resource base for the Menominee Tribal Enterprises
sawmill and employing one-third of all those working on the reservation.
Sustainable timber management on the Menominee reservation has survived
for more than a century and is viewed as a model for the seventh
generation.
The Grand Portage Ojibwe (Anishinabe) reservation, nestled at the tip
of Lake Superior, has a similar story. All 56,000 acres of the reservation
wooded and support a chipping mill and a pallet mill, allowing the tribe
to capture added value for its timber.
"In 1985," tribal forester Rick Novinsky recalls, "the BIA wanted to
upgrade the forest management plan and....came up with its forest
management planning staff from the central office...When they got
here, we wanted to do something completely different [from] what
they wanted to do. We wanted to look at things in a holistic way
- timber, recreation, aquatic life, wildlife, resources - and manage
each one with the others in mind. We ended up [using] that plan and
it turned out to be the first integrated forest resource management
plan approved by the BIA."
The Ojibwe forestry program sets aside land into distinct designations -
recreation, wildlife and forestry - and designs a management program
based on the reality that there are more moose than people in the
country. When approached by timber interests to expand its mill
capacity and double its shifts, the Grand Portage Tribal Council
pointed out that the reservation already had almost full employment
and that upping the capacity of the mill would only require it to
import a non-Indian labor force.
There is much to be learned from native forest management experience.
There are also larger discussions in which Native people need to be
heard. For instance, a good portion of North American wood leaves
the continent as raw product. Neither Indians nor any other timber-
dependent communities capture many "value-added" benefits of milling,
woodworking or other income-generating activities - the profits and
the supplementary jobs go elsewhere.
For over 100 years, native people have fought to protect their forests,
their medicinal plants, animal relations and the knowledge of generations
of ancestors. There are many who will argue that Indians 'are' those
forests. Now they need to face those challenges in their communities
with the honesty and courage that their ancestors had. Perhaps a Costa
Rican Indigenous leader summarized it best, saying, "The difference
between a white man and an Indian is this: a White man wants to leave
money to his children. An Indian wants to leave forests...." Leroy
Jackson would probably agree.
What you can do:
For more information, contact: Dine CARE, 10A Town Plaza, Suite 138,
Durango, Colorado 81301; (303) 259-0199
Menominee Forestry Center, PO Box 670, Keshena, WI 54135;
(715) 799-3896.
Winona LaDuke is an Anishinabe Indian and the campaign director of the
White Earth Land Recovery Program. the program officer for the Seventh
Generation Fund Environmental Program and a frequent writer on native
environmental issues. (c) Winona LaDuke
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Dine' C.A.R.E. is an all-Navajo environmental organization, based
within the Navajo homeland. We seek to empower, provide a voice
for, and protect the interest of grassroots and traditional
citizens. We promote alternative uses of natural resources seek
sustainable development which is in harmony with the Dine'
philosophy of Beauty Way.
Dine' CARE Dine' CARE
P.O. Box 121 10A Town Plaza, Suite 138
Tsaile AZ 86556 Durango CO 81301
Phone: 303-259-0199
Fax: 303-259-3413
~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*+
"When we walk upon Mother Earth, we always plant our feet carefully
because we know the faces of our future generations are looking
up at us from beneath the ground. We never forget them."
-Oren Lyons, Onondaga Nation
*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+*~+~*
Michele Lord + Alpha Institute + Tel: 303-343-4114
alphai@scicom.alphacdc.com + P.O. Box 110998
milo@scicom.alphacdc.com + Aurora CO 80042 + Fax: 303-360-9118
+*+ +*+ +*+ +*+ +*+ +*+
--------- "RE: Tradition" ---------
Date: Fri, 6 Jan 95 23:15 EST
From: "Steven C. Schiavi" <0005408096@mcimail.com>
Subj: TRADITION
UUCP email
Sometimes, we can hang on to a thing or a way of doing something so
tightly that we choke the life out of it.
The Spirit is a living Spirit. Visions, real visions, are now, not just
"back then".
I am of two minds about traditional ways.
It is necessary and desirable to retain certain forms intact, in the way
they have been passed down to us.
It is neither necessary or desirable to become so obsessed with these
forms that they overshadow the substance they are meant to embody.
To use an example from the Jesus road...he criticized the religious
authorities of his day for paying so much attention to the outer forms
of their religion. He said they were like a tomb...beautifully carved and
molded on the outside, but filled with decay and death on the inside.
This can happen to anyone, not just the jewish priests 2000 years ago.
if the Creator is truly with us, we will not do anything "wrong".
If your heart tells you to wear a certain object around your neck that
from time immemorial has traditionally been carried in a belt pouch....
should you be afraid to make a change?
Or would you be better off remembering...ah, a powerful word, "remembering"!
that the very essence of what is Indian is that unique and individual re-
lationship each of us has with our Creator, and all our cousins?
We need to respect the Creator and the creation.
Motion is the essence of life; all things are alive.
Changing, moving, dancing thru many forms and seasons and passages of time
and space.
A good heart; humility before the Creator (and this is only common sense;
how can anyone look at the night sky and be anything less than humble
before its author?); a sense of humor and honor and respect for oneself
and all one's relations.
These are the breath of life, as the steam coming off of a white-hot
stone. Water becoming steam; wood becoming fire, becoming new life, a
new birth, a chance to start over.
Nature is constantly breaking things down and building them again.
a new elm tree looks like an old elm tree, but it is made of different
stuff. It is not like its parent; it is unique. It is alive.
There is a constant renewal in creation as the seasons circle around again
and again. Every summer is "summer"; but no two summers are alike. Every
winter has its cold, but no two snowflakes are alike.
A lot of the patterns we see repeating around, and even within, ourselves,
are more a matter of what we expect to see than they are of any "ultimate
truth" - which, if there is such a thing, is the exclusive property of the
Creator. We two-leggeds can't begin to comprehend such a thing.
Traditional ways are spring, summer, fall and winter. They are rain, and
thunder; they are lakes and rivers.
They are forms of power.
The spirits that move within them can move differently from time to time.
If they did not, every day would be exactly like every other day. Every
storm would be the same storm. Every leaf would be the same as every other
leaf. It would be very much like the dominant culture would like to see
things. The same, the same, the same. Row houses. Factories. Cars.
A multimedia box in your living room to suck out any pretensions you might
have towards owning a soul.
Fortunately, as long as there are a few real human beings around, that
won't happen to everybody.
Although it has already happened to a lot of people, and will happen to a
lot more. But Mother doesn't like all this unnatural behavior. It hurts
Her in more ways than one. So She's going to cry, and Her sobs will shake
Her body. She will cry out to the sky, and people will wonder at the sound.
She will lift up Her arms, and the waves will rise high.
but She will hear our prayers.
What is traditional?
Prayer, and awareness of the living Spirit in all things.
Respect, and love.
Consideration for the generations gone before, and those to come.
I am of two minds about tradition; but then, I am of two minds about
everything.
Rainbow Walker
--------- "RE: Indigenous Peoples' Rights" ---------
Date: 06 Jan 95 19:21:45 EST
From: Ann Stewart <75361.1143@compuserve.com>
Subj: Indigenous Peoples' Rights by Chief Abel Bosum, Ouje-Bougoumou Cree
Nation, Kennedy Library, Boston MA, 10 December 1994Quebec
UUCP email
"... I know it's long, but I hope you will include (Chief) Abel's speech.."
We like to think of the UN as a world government that is
responsible for a kind of "universal sovereignty"--laws that
transcend the jurisdictions of individual States, or perhaps, law
that cannot be entrusted to the single responsibility of
individual States.
In fact, if we examine the history of the UN, it is obvious that
it was founded to establish and enforce a higher standard of
ethical and moral behavior than individual States may practice.
We all know that the establishment of the UN in San Francisco
directly at the end of the Second World War, was in reaction to
the horrors of the Nazi regime.
The founding principle of the UN is that States do not have
ultimate sovereignty with regard to the basic human rights and
fundamental freedoms of their inhabitants; that this ultimate
sovereignty is surrendered to the world body, and that although
each State retains the responsibility to uphold and enforce human
rights law, all States are subject to international oversight in
this regard, and if necessary, international intervention.
The speeches that were made at the founding of the UN note that
the need for the world to act in solidarity against Hitler's
Germany was this same principle of world solidarity that was
applied to the apartheid regime in South Africa, resulting in the
very positive developments that have occurred there recently. Of
course there was no UN when Columbus landed in the so-called "New
World," and from the look of things now, I would say that the
Indians, the indigenous peoples of the Americans, could certainly
have used a UN.
Many of you are familiar with the history of the indigenous
peoples in the Americas, a succession of friendships and
betrayals, treaties, and surrenders, ethnocide and genocide. It
is unpleasant, and most Americans prefer not to dwell on it. The
goal--to remove the indigenous peoples from the land--was largely
accomplished; and it was all done "according to law," although
presumably in violation of principles of international human
rights law that we accept today as valid. To compound the
injustice, it was also done in such a way to deny the indigenous
peoples any means of redress to the international community. This,
we might say, is old and unpleasant history, and we should move
on. The problem is that we cannot, for the very simple reason
that what we take to be past history, is not really over--it
persists. It persists throughout this hemisphere, and in the
remaining places in the world where indigenous peoples survive.
We like to think that the broken treaties, the extermination and
all of those other things that happened in the past--are
unfortunate, but over, beyond our control now, no longer our
responsibility. The truth is that grave violations continue
against the human rights of the world's indigenous peoples.
Violations continue in the US, Canada, Guatemala, Mexico, Brazil,
Australia, Indonesia, Burma--I could continue.
Most Americans and Canadians are unaware of the fact that
indigenous peoples' rights continue to be abused. I should point
out that although this abuse is widespread, the severity and
extent of abuses against indigenous peoples varies considerably
from country to country.
In Guatemala, for example, those familiar with the experiences of
my respected sister Rigoberta Menchu will realize that the abuse
often consists of murder. In Canada and in the province of Quebec,
where I am the chief of a Cree nation, the abuse has most often
been dispossession and denial of individual freedoms. The
question for you is: how can the international community help and
how can you encourage the international community to help?
In principle, the objective of abuses against indigenous peoples
has remained unchanged over the centuries. It is based on the
principle that indigenous peoples are somehow inferior, should
not be in possession of their lands, and have no right to govern
themselves or look after their affairs. As a result, our lands
were and are designated as terra nulluis, empty, not occupied by
people. What is still ignored or denied, is that we have our own
societies, laws, values, culture and spirituality.
While this attitude and the concept of terra nulluis might have
been justifiable one or two hundred years ago, I have difficulty
today condoning this practice in public law.
Our Cree people live in what is now the northern part of Quebec,
a territory we have occupied continuously for at least 5000 years.
This territory was allegedly "given" to the Hudson's Bay Company
in 1670 by a European monarch who had never been in our land. It
only became part of Canada in 1870, when it was named "Rupert's
Land." In 1898 and 1912 it was divided among several Canadian
provinces, including the province of Quebec. Quebec only began to
exercise some limited authority in the territory in 1963.
Today, a provincial government that is in power in Quebec wants
to secede from Canada. As Indians, this would probably be a
matter in which we would not get involved, except for the fact
that the Quebec separatists (as they are called) insist that when
they leave Canada, they will take eleven territories of
indigenous peoples with them.
You might imagine that we, the original peoples in this territory,
would have a say in this matter, that we cannot be denied our
nationality or our lands without our consent. But the separatists
say that we indigenous peoples do not have the right to self-
determination, that our territory would be included in a Quebec
republic with or without our consent; and right now they are in
the process of passing legislation to accomplish their purpose.
This is a contemporary example of the principle of racial
inferiority. The separatist leaders in Quebec insist that they
have the right to break up Canada, but these same people insist
that we have no right to remain in Canada, if that is our choice.
In Guatemala, the indigenous Mayan peoples comprise the majority
of the inhabitants, yet they are systematically excluded from
government; and when they try to organize they are murdered.
Therefore, what recourse, what means of redress do we indigenous
peoples have? According to the law in both Canada and Guatemala,
these are domestic issues only! In both cases indigenous peoples
seeking remedies must address the domestic courts, and in effect
seek relief from their own oppressors.
When an indigenous treaty is violated, when an indigenous
territory is flooded to provide hydroelectricity, when an
indigenous forest is clear-cut, when a military base is located
on indigenous land, our people are forced to turn to authorities
who have a vested interest in the outcome. We must pretend that
they are purveyors of neutral and unbiased justice.
The two UN International Covenants protect "all peoples" from
being denied "their own means of subsistence." When I study the
history of our peoples, I note that our existence has been
characterized essentially by the denial of our own means of
subsistence. Is there a better way to describe what has happened
to our peoples in five hundred years and still continues?
My own people, the Ouje-Bougoumou Crees, have been forcefully
relocated seven times between 1925 and 1975; and "relocated" is
the polite way to describe what was done to us.
The fact that these abuses have continued for so long is evidence
that the domestic authorities are not effective guardians of our
rights, and that the standards that are applied for the
protection of the rights of indigenous peoples are insufficient.
I think this fact is fairly indisputable, yet where do we turn
for help?
The obvious answer is the UN. In the UN, however, we face several
problems. The UN is an organization of States, entrusted with the
protection of universal human rights. But its personality as an
organization, with each State protecting its own rights first and
foremost, has prevented the UN from addressing certain large
problems, such as the rights of indigenous peoples. This may be
about to change.
In August 1994, a draft "Declaration on the Rights of Indigenous
Peoples" was approved by the Sub-Commission on Prevention of
Discrimination and Protection of Minorities. The declaration is
the work of a committee of experts chaired by Dr. Erica Irene
Daes, a Greek diplomat, and presently president of the UN Joint
Inspection Unit.
The declaration recognizes that indigenous peoples have the right
of self-determination. It uses language similar to the two
International Covenants to guarantee that the rights of
indigenous peoples are afforded the same protections as all other
peoples. It recognizes the right of indigenous peoples to control
their own resources and territories. It recognizes their control
over the environment. It acknowledges that their consent is
required before development can take place that would affect
their rights, their lands, their resources or their environment.
It protects the cultural property of indigenous peoples. It
recognizes the status of indigenous law.
When you read this declaration, you will realize that it holds
great potential for all of us. First, it brings indigenous
peoples into purview of international law--it recognizes us as
subjects of international law. Second, it extends the recognition
of the existing international human rights instruments to our
peoples. Third, it provides new international standards for the
protection of our human rights.
A decade of effort went into the drafting of this new human
rights instrument. The Grand Council of the Crees, the Inuit
Circumpolar Council, the International Organization of Indigenous
Resource Development, the Four Directions Council and the
International Indian Treaty Council are only five of the
indigenous non-governmental organizations in consultative status
to ECOSOC that have taken an active role.
Several States are represented in the debates, including Canada
and the US. The expert members of the Sub-Commission have been
assisted by academics, legal scholars and international officials
representing intergovernmental organizations, treaty bodies and
the ILO.
Unfortunately, Canada and the US opposed recognition of our
fundamental rights during discussions on the draft. Both
countries fought against the inclusion of the right of self-
determination; both opposed the right of consent. Neither Canada
nor the US wanted to recognize the existence of the indigenous
peoples as "peoples" under international law. Both countries take
the position that aboriginals, Native Americans and indigenous
peoples are domestic subjects, outside of the scope of
international law.
In practice, this means that we are denied the protections of the
International Covenants and other international instruments. The
sad fact is that both Canada and the US have made common cause
with countries such as Brazil, China, Indonesia, Iraq and the
Philippines against the international recognition of our rights.
In 1993, we have a draft declaration which has survived ten years
of debate in UN human rights bodies. It is a draft that contains
many compromises regarding our rights. But it is the best we
could hope to achieve within the UN system. It is clear that a
declaration by the General Assembly based substantively on the
present draft would advance the protection of the rights of the
world's indigenous peoples to a considerable degree.
I will suggest what you can do to help. Understand that the draft
Declaration on the Rights of Indigenous Peoples is still a "draft.
" It has been approved by expert bodies, but it has not entered
the political process at the UN. Several countries, Canada in
particular, have threatened to make substantial changes in the
text as soon as they have the opportunity.
Their changes are clear: eliminate the right of self-
determination; eliminate the provisions which require States to
obtain the consent of indigenous peoples to relocate indigenous
communities or to conduct so-called "development" projects on
indigenous lands. Eliminate the right of indigenous peoples to
determine their own membership. Make indigenous law subject to
and inferior to State law. Brazil, Canada and others are
insistent that these changes will be made as soon as the
Commission on Human Rights begins to consider the draft
declaration in February 1995 in Geneva.
The draft declaration has a long journey through many political
levels at the UN. First, the Commission on Human Rights, then the
Economic and Social Council, then the Third Committee of the
General Assembly, and finally the General Assembly itself. At any
of these levels it can be changed by diplomatic representatives
of UN member States who receive instructions from their
governments.
To date, the US and Canada have worked against our interests,
while some States such as Denmark and Australia gradually have
come to support the rights in the declaration. We believe that
Canada and the US should support the recognition and confirmation
of our rights; and we believe that the world's indigenous peoples
need the protections that this declaration would give. While we
understand that we are only talking about a declaration which
would be non-binding, and not an enforceable convention, we
consider this to be an important beginning.
There is some good news for the future. In 1989, the
International Labor Office approved a revised Convention (No.
169) on the Rights of Indigenous and Tribal Peoples. In 1992 and
1993, the indigenous peoples made important interventions at the
World Conference on Human Rights in Vienna, and at the World
Summit in Rio. 1993 was declared the International Year of
Indigenous People. Rigoberta Menchu has founded the International
Indigenous Initiative for Peace. On December 8 the UN declared
the opening of the International Decade of the World's Indigenous
People. There are now twelve recognized indigenous organizations
with consultative status at the UN. We believe the UN is now
ready to turn its attention to a problem which has been
shamefully disregarded to the detriment of the universality of
human rights law and the charter of the UN itself.
There is also powerful opposition to the recognition of our
rights. Behind this opposition is fear. The States that have been
erected upon our lands are powerful; but they are weakened by the
atrocities of their history, and the illegitimacy of their
origins. They have denied our rights and laws; and despite all of
their power, they are unsettled by our claims.
We have made it clear that we are interested only in protecting
our human rights--that we are not attempting to claim
independence or to adjust the outcome of history. This must be
understood. The indigenous peoples are asking for only one thing:
protection of their rights under international law. The
International Covenants make reference to internationally
protected rights which pertain to "all peoples." We are seeking
the obvious: we want to be included in the phrase "all peoples."
While it is hard for us to understand how we can be denied our
status as peoples on any logical, intellectual or factual grounds,
this is what certain UN member States are doing. Again,
supposedly universal human rights standards are being subjected
to the perceived "higher" interests of a State. We would point
out that it is not in any State's interest to do this, and it is
certainly not in the interest of the UN to subject the
universality and indivisibility of human rights law to political
interests.
We hope that the draft declaration is approved by the General
Assembly without substantive change. We hope this will be
followed by a binding international convention based on the same
fundamental principles. Today, many indigenous peoples are
endangered. We have waited years to have our rights addressed.
Respect for our rights does not threaten existing States. But
failure to protect our rights will have disastrous consequences
for many indigenous peoples. We ask your assistance to achieve
these goals. Thank you.
(For more information, call the Grand Council of the Crees at
613-761-1655)
--------- "RE: Computer Companies are Cowards" ---------
Date: 4 Jan 1995 23:46:42 -0600
From: turtle@aicap.s21.com (Turtle Heart)
Subj: Computer Companies are Cowards
Newsgroup: alt.native
Re: Requesting computer system components from Computer Companies
As many of you may know, several efforts have been underway
to obtain computer communications technology for isolated
tribal communities.
For the last several months, AICAP (American Indian Computer
Art Project) has contacted numerous highly prosperous
computer suppliers to request some small donations of
effective equipment.
To date, every single corporation has declined even the
slimmest consideration of these requests.
The worst to date has been the company GATEWAY 2000. A company
which advertises heavily its human commitments. Their response
was via a crude form letter. This company sits in the traditional
lands of the Plains Nations, and returns nothing to the tribal
communities in that area, or anywhere else.
For the record, Apple Computer INC has come forward with
some portable computing technology. No one else has even
blinked an encouraging eye in the direction of tribal
communities.
AICAP is continuously concerned about the elitist nature
of who has access to channels such as the Internet. While
many universities provide, mostly by accident, some
access to the technology highways, corporate and especially
computer america has done, and continues to have a dismal
and cowardly policy on these issues.
Profits and growth in the industry couldn't be better.
The rule of nature requires that abundance be spilled over,
that somehow those who have too much, seek a path of balance
in their sharing.
Even here, (this newsgroup) the posture is more directed to
taking than it is to giving; more interested in individual
posturing than developing a true community of communication.
Into the black hole that is the heart of corporate america,
there is the inevitable law of balance. Being prosperous
on a golden mountain, while the valley which sustains it
is rotting, will continue to have its effects.
Progress and honor in small steps is progress and honor.
Not caring is a disease of great illusion; for while the
golden head is stuck up the golden ass
there is no light in the garden which sustains
the place where our feet must walk
upon this earth; so we are going nowhere
even though the train has left the station.
Computer Companies are cowards.
AICAP
--
_________________________________________________________________
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: Hawaiian Independence Update" ---------
Date: 9 Jan 1995 03:15:29 GMT
From: Scott Crawford <exec@hawaii-nation.org>
Subj: Hawaiian Independence update
Newsgroup: alt.native
SELF-DETERMINATION, SOVEREIGNTY, AND INDEPENDENCE IN HAWAI'I
January 1995
by Scott Crawford
Advisor to the Head of State, Nation of Hawai'i
SOVEREIGNTY:
"The supreme, absolute, and uncontrollable power by which any independent
state is governed; supreme political authority; the supreme will;
paramount control of the constitution and frame of government and its
administration; the self-sufficient source of political power, from which
all specific political powers are derived; the international independence
of a state, combined with the right and power of regulating its internal
affairs without foreign dictation; also a political society, or state,
which is sovereign and independent."
-- Black's Law Dictionary, Sixth Edition
In 1893, the internationally recognized independent Kingdom of Hawaii was
overthrown in an "act of war" by the United States and the sovereignty of
the Hawaiian people was stolen.
In 1993, the United States apologized. Pardon us: the overthrow,
annexation, and statehood were all illegal under the United States
Constitution and international law. Congress and the President admitted
in Public Law 103-150 (the "Apology Resolution") that "the indigenous
Hawaiian people never directly relinquished their claims to their
inherent sovereignty as a people or over their national lands to the
United States, either through their monarchy or through a plebiscite or
referendum."
As Senator Gorton from Washington stated during the Congressional debates,
"the logical consequences of this resolution would be independence."
(Congressional Record -- Senate, Wednesday, October 27, 1993, 103rd Cong.
1st Sess., 139 Cong Rec S 14477)
Now, in January 1995, the Hawaiian people have established perhaps the
strongest legal claim in the world for independence, and the restoration
of the sovereign nation-state of Hawaii is well under way.
To understand the legal foundation and process for independence, let us
take a brief look back over the past year, since the passage of the
Apology Resolution, at the self-determination being exercised by the
Hawaiian people.
In December, 1993, Pu'uhonua "Bumpy" Kanahele invited Professor Francis A.
Boyle, a renowned expert on international law of human rights and self-
determination, to testify before the Governor's Sovereignty Advisory
Commission and the public on the meaning of the Apology Resolution.
Prof. Boyle stated that, "...now the United States government, after one
hundred years, has finally and officially conceded, as a matter of United
States law, that Native Hawaiian people have the right to restore the
Independent Nation State that you had in 1893 when the United States
government came and destroyed it. ...as a matter of international law,
the Native Hawaiian people have the right to go out now and certainly
proclaim the restoration of that State..."
On January 16, 1994, at 'Iolani Palace, a coalition of Kanaka Maoli
(Native Hawaiian) and pro-sovereignty groups delivered such a
proclamation: the Proclamation of Restoration of the Independence of the
Sovereign Nation State of Hawaii. This Proclamation empowered the 'Aha
Kupuna, the Council of Elders, as the Provisional Government of Hawai'i,
to provide measures of development for the restoration of independence,
leading to a constitutional convention.
In March, nearly 200 kupuna from all the major islands gathered in
Kaanapali, Maui, and convened the First Legislative Session of the
Provisional Government of Hawaii. At this convention, Pu'uhonua Kanahele
was unanimously selected as the Head of State, and given the mandate to
act of behalf of the people to pursue the full restoration of sovereignty
for the Hawaiian Nation.
Throughout the year, under his leadership, Kanaka Maoli and supporters on
all islands organized themselves, educated the community, and drafted a
constitution.
On September 8, President Clinton sent a letter to the Honorable Pu'uhonua
Kanahele, addressing him as the "Head of State of Hawaii" and giving de
facto recognition to the sovereign and independent Nation of Hawaii.
A NEW CONSTITUTION FOR HAWAI'I
In October, the first 'Aha Kumu Kanawai, Constitutional Convention, was
held in Waimanalo, and a Constitution was ratified for the independent
Nation, of Hawaii, an organic document from and for the people.
This month the delegates are convening to finalize the document. On
January 16, 1995, the one year anniversary of the Proclamation of
Restoration - and the one hundred year anniversary of the imprisonment of
Queen Lili'uokalani in 'Iolani Palace by the conspirators who overthrew
her - kupuna, ali'i (descendents of Hawaiian royalty), spiritual leaders,
and delegates from all islands plan to gather at 'Iolani Palace to sign
and promulgate the new Constitution of Hawai'i.
CITIZENSHIP AND PARTICIPATION BY NON-KANAKA MAOLI
One of the most common fears expressed about sovereignty is that non-
Hawaiians will no longer be welcome, that they will be kicked off the
land and told to go home, but this fear is truly unfounded. Remember,
this is the land of Aloha, even if it has been abused for many long years.
Ho'oponopono, forgiveness and reconciliation, are at the foundation of
the movement and its success.
While the constitution is based on the "inherent sovereignty" of na Kanaka
Maoli and is designed to protect and perpetuate the culture and rights of
the original people of these islands, at the same time it is an inclusive
document that recognizes the unique multi-cultural heritage of modern
Hawaii, and allows citizenship and participation in government for all
the inhabitants of the archipelago. Dual citizenship could also be an
option for those who wish to maintain American or other citizenship, and
this will be determined by treaties negotiated with the respective
countries.
INDEPENDENCE AND HAWAII'S FUTURE
It is quite clear that restoring Hawaii's independence is legal, justified,
and real. The next question is, Why? How will we all benefit? What
will the future look like in an independent Hawaii?
It is obvious that the existing political and economic system, aside from
being illegal, is not working well in terms of real meaningful values,
such as our quality of life and the sustainability of our environment.
Discontent with the government is at an all time high, and a feeling of
being out of control of the decisions which affect our lives and lands is
rampant, both at a state and federal level. If we keep going in the same
direction, we'll certainly end up where we're headed, which would be most
unfortunate.
Our society, here in Hawaii and globally, is not living in anywhere near a
sustainable manner, and an evolution of values and visions is essential
for the quality of our future. So we are in for a change, and we must be
ready to create a positive change, before the economic and environmental
circumstances force us into a more drastic negative one. We must
collectively empower a form of self-government that works in a real way,
with humanity's laws in deep alignment with the natural and spiritual
laws that are the basis for our very existence.
"Independence" means more than just political independence. Right now, we
are a very "dependent" society, depending on outside sources, primarily
the United States, to meet most of our basic needs. For example, we
import over three-quarters of our food, and even more of our energy,
despite the fact that we inhabit the most isolated land mass in the world.
Therefore we are subject to the control of outside forces. We lack
self-reliance and suffer from great vulnerability. Hawaii must become
more independent in many ways to ensure the future stability and security
of our land and people.
Once one shifts perspectives from US domestic law to international law,
the range of options becomes much more broad. The opportunity exists to
evolve quickly in a positive direction with independent political status.
Life won't change drastically overnight, but can change steadily for the
better.
Economically, we will be able to take advantage of our unique global
position in the center of the Pacific Rim, controlling our 200 mile
Exclusive Economic Zone, and becoming a center for international trade
and the development of global ethical banking, while at the same time
investing in the diversification of our local economy with innovative
community based projects for meaningful employment and self-sufficiency.
Do we have the will to take that opportunity? How we develop, how we move
through the transition toward sovereignty, and how Hawaii's future self-
governance and real independence unfolds, depends on how educated and
involved each one of us becomes.
If there is any place in the world capable of evolving politically,
economically, culturally, and spiritually in a smooth and peaceful
transition toward a truly equitable and sustainable future, it is Hawaii.
In the process, we will be an example for the entire world.
We must remember, the wisdom of the ancestors is essential for our success.
With Aloha, we can do it.
/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\ \
Executive Office / / Nation of Hawai'i
\ \ P.O. Box 80, Waimanalo, Hawaii / /
voice: 808/259-5049 or 259-7152 \ \ fax:
808/259-9542 / /
\ \ exec@hawaii-nation.org / /
http://www.aloha.net/nation/hawaii-nation.html \
\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/\/
A L OOOO H H A
A A L O O H H A A
A A L O O HHHHHH A A
AAAAAAA L O O H H AAAAAAA
A A LLLLLL OOOO H H A A
--------- "RE: Poem: Tradition" ---------
Date: Tue, 10 Jan 1995 07:23:22 -0800 (PST)
From: Larry Kibby <kibby@scs.unr.edu>
Subj: "Prayer For Wisdom"
UUCP email
"Prayer For Wisdom"
Great Spirit Grandfather,
I send these words to you,
To Father Sun,
To Grandmother Moon,
Mother Earth,
The Four Winds,
And to all my relations.
Great Spirit Grandfather,
Let my heart
Soul and mind
Be always strong with
Wisdom, knowledge
And Understanding.
Great Spirit Grandfather
Hear my words
For wisdom
So that I may open
My eyes and
See all that
Is good around me.
Great Spirit Grandfather
Hear my words
For wisdom
So that I may open my ears
And hear all that is good
Around me.
Great Spirit Grandfather
Hear my words
For they are words
That come from the
Heart, soul and mind,
And are filled with
Wisdom, knowledge and
Understanding.
Larry Kibby
kibby@pogonip.scs.unr.edu
--------- "RE: Verse: Hawai'ian Book of Days" ---------
Date: 95/01/07 14:21
From: Kepola (dfsanders@genie.geis.com)
Subj: A HAWAI'IAN BOOK OF DAYS, week of January 15-21
GE Electronic Mail
A HAWAI'IAN BOOK OF DAYS, week of January 15-21
IANUALI
(January)
(Kaelo)
15
At the meeting of the land and the sea, that is where all life begins.
16
Ancient kings walk the mountains at night.
17
In the secret places of the land are found the answers to life's mysteries.
18
My parents taught me the ways of the future; I teach my children the ways
of the past.
19
I walk the land in perfect innocence, a child of yesterday.
20
Here, every day is a beginning, every night a remembering.
21
The owl, pueo, protects me as I walk the forest at night.
(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, 12 January 95 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=
From: Harry G. Newman <hnewman@igc.apc.org>
Newsgroups: alt.native
There will be a Pow Wow in Rochester, Illinois, on January 28th & 29th.
Rochester is 5 miles east of Springfield, Illinois & I-55.
The purpose of the pow wow is to promote public awareness of repatriation
and reburial of American Indian remains and to promote a Spiritual
connection between contemporary American Indians and the ancient People
of the Olcott Mounds.
Traders, workshops and dancing.
Harry Newman, hnewman@cencom.net
=======================================================================
From: HOWARDB@SONOMA.EDU
To: <NATIVELIT-L@cornell.edu>
Subj: CFP: California Cultures interdisciplinary conference
CALIFORNIA AMERICAN STUDIES ASSOCIATION
Call for Papers for Annual Conference
Theme: "CALIFORNIA CULTURES"
May 5-7, 1995 - Sacramento, California
The California American Studies Association's annual interdisciplinary
conference will be held in Sacramento, May 5-7, 1995, on the theme
"California Cultures."
We invite you to celebrate, explore, question, and interpret the impact,
influence and diversity of California, through such themes as its myths
and dreams, its ceremonies and rituals, its institutions and languages,
its conflicts and calamities, its people, places, arts.
The Program Committee encourages submissions from graduate students,
faculty, and independent scholars. Multi-media presentations and projects
are welcome.
Please send a 250 word abstract and a one page vita by FEBRUARY 1,1995 to:
Professor Jackie R. Donath
Department of Humanities and Religious Studies
California State University-Sacramento
6000 J Street
Sacramento, CA. 95819-6083
Phone inquiries: (916) 278-6444 (Department Office), (916) 278-5895
E-mail inquiries: donathjr@saclink1.csus.edu
=======================================================================
From _The Yakama Nation Review_
Feb 4-5 Annual Groundhog Day Powwow, Nespelem, Oregon
Info: 509-633-0701
Feb 10-11 11th Annual Lincoln's Birthday Powwow, Simnasho Longhouse,
Simnasho, Oregon
Info: 503-533-3393
Feb 16-18 57th Annual Washington's Birthday Celebration, Toppenish
Longhouse, Toppenish, Oregon
Info: 509-553-3393
Feb 19 White Buffalo Powwow, Portland, Oregon
Info: 503-725-3000
-----------------------------------------------------------------
--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--
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:
Navajo Nation via jn, Scott Crawford, Turtle Heart, Larry Kibby, Kepola,
Winona LaDuke via Michele Lord, Steven C. Schiavi, Mary E Kamensky,
Michele Lord/Alpha Institute, Chief Abel Bosum via Ann Stewart,
Janet Smith, jburrows@halcyon.com(Center For World Indigenous Studies)
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