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 to include in the NATIVE-L lists.(part A)
It is echoed on AISESnet, IND-NET, and EIRP listservers and archived
by AISESnet.
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.
Thanks to Phil Duran, duranp@wsuvm1.csc.wsu.edu, issues are now being
archived at the Washington State University gopher in the following
directory:
gopher.wsu.edu /WSU Campuses Info /Public Services /Native Peoples
For this issue's quote from our Ancestors Rio Lara-Bellon
<larabell@coopext.cahe.wsu.edu> sends the following about Red Salmon:
The Creator made the Salmon. He planted the Salmon upon in the Rivers
for the People. He taught them how to care for the Salmon which was
created for them. "Do not neglect this important food," he said. Always
remember the Sacred Rules when you take care of Salmon. Never take more
than you need, never lay a Salmon on the ground with his head toward the
River. Place Salmon with his head facing away from the water." Thus the
Creator gave the People these Sacred Laws.
All along the River lived many Different People. There were many,
many People catching and drying Salmon. That was the way it was when the
Creator first made Salmon for the People. The People had everything
placed for them - all the Sacred Foods; the Salmon, Deer, Roots, Berries,
everything!
__ Traditional Story (Yakama)
+- -- -- -- -- -- -- -- -- -- -- -+
| 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!
We are often told, "Be careful what you ask for." Considering things
I hear and read, I wonder how many of us remember this when we are
going about our daily lives. When our wishes show we have forgotten
the ways given us by our Ancestors, often at great risk to themselves,
we also forget to remember who we are and what we are here to do.
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
- Another Government Takeover - Mineral Exploration Resumes in
of Wounded Knee Voisey Bay
- Adopt a Grandparent Program in Need - Bridge of Humanity Invitation
- Newager Desecration? - Exodus to the Jungle (2/21 Jornada)
- Obligation to Learn Our Nations - Mexican Mythology
Languages
- Languages and Responsibility
- Lubicon: Urgent Action Appeal
- NA Student Waivers in Michigan
- Chief Standing Bear Has Said It All
- To Be or Not To Be, a Wannabe!
- Class of Wannabes (Whitedog)
- SM3 Dams/Bordeaux Prison
- Poem: Whitedog's Dream of Hope
- Verse: Hawai'ian Book of Days
- Conferences and Powwows - offline
--------- "RE: Another Government Takeover of Wounded Knee" ---------
Date: 24 Feb 1995 23:31:59 GMT
From: collins@sdd.hp.com (Collins Birmingham)
Subj: ANOTHER GOVERNMENT TAKEOVER OF WOUNDED KNEE
Newsgroup: soc.culture.native
[Editorial Note: I thank Collins for obtaining permission to share
this with you from the Lakota who again stand a
lonely vigil at this Sacred Place.]
Hau,
A congressional bill is being introduced in Congress to take 2400
acres of LAKOTA land in WOUNDED KNEE South Dakota. The land includes the
SACRED CEMETERY and SACRED GROUNDS of the 1890 MASSACRE of the LAKOTA
PEOPLE. No landowner currently residing in Wounded Knee was ever contacted
prior to this legislation being introduced. The SACRED LANDS will be owned
by the FEDERAL GOVERNMENT and become a NATIONAL PARK.
PLEASE DO NOT allow these SACRED GROUNDS to be stolen from the
people of WOUNDED KNEE and the people who were MURDERED there in 1890
PLEASE DO NOT let these lands be DESECRATED!
Contact your Senators and Representatives in your areas immediately.
Please insist each legislator read the bill and vote against this unlawful
takeover. The SENATE BILL is S382 and THE HOUSE BILL is HR877. Senators
PRESSLER and DASCHLE,and REPRESENTATIVE JOHNSON, all of SOUTH DAKOTA are
responsible for introducing this legislation to steal more land. Please
help by putting pressure on all SENATORS and HOUSE members you possibly
can.
On MARCH 25th and 26th, there will be a peaceful demonstration
against this action in WOUNDED KNEE. Please come and join us or send a
letter of support to be read ALOUD and then taken directly to WASHINGTON.
For further information please contact:
WOUNDED KNEE LAND OWNERS ASSOCIATION
PO BOX 199
WOUNDED KNEE, SOUTH DAKOTA 57749
or call PAMELA ICE (605)867-1591
Pilamaya Mitakuye Oyasin
COLLINS
--------- "RE: Adopt a Grandparent Program in Need" ---------
Date: Mon, 27 Feb 1995 18:06:17 -0800 (PST)
From: Karen Buller <buller@marlborough.la.ca.us>
Subj: Adopt a Grandparent Program in Need
UUCP email
this a message i promised i would forward and ask you folks to forward
so please do.
karen
From: "Megan Dushin" <dushi001@maroon.tc.umn.edu>
Hi Karen Buller?
My name is Megan, I have a notice you probably know all about, since you're
in New Mexico. I lived in Taos for 2 yrs and worked some with Gail Russell
and the Adopt a Grandparent Program up there. (I'm now in Minnesota)
Could this info below, regarding the AGP be posted anywhere within your
organization? If so, please let Gail know at gailwashte@aol.com, and if
not, please reply back to me, and perhaps let me know why not.
Thanks so much, and enjoy the weather!!
Megan Dushin
MOUNTAIN LIGHT CENTER
P.O.BOX 241 TAOS,NM87571
Tel. 505-776-8474
Email: agpmlc@aol.com
"Isn't there some one down your way who would like to adopt a Grandma?"
ADOPT A GRANDPARENT PROGRAM IN NEED OF MORE PARTICIPANTS AND SOME COMPUTERS!
The ADOPT A GRANDPARENT PROGRAM is a unique Native Elders Assistance
Program in its seventh year of operation. After three elders were found
frozen to death in their cabins on the Pine Ridge Reservation in South
Dakota in the Winter of 1987, seven Lakota grandmothers sat down together
and set out the guidelines of a program to support the elderly people in
their community. Among the Lakota, the word 'adopt' has a strong meaning.
'Making relations' is a key traditional value. AGP was born out of this
tradition of extended family. These grandmothers understood the many
problems confronting the elders and their families who often lack
adequate housing, food, electricity, and heating in Winter; where basic
survival is a daily concern. Many are totally dependent on others to buy
food, pay bills, haul water and wood, and help with daily tasks.
AGP provides assistance by coordinating people, resources and
organizations from all over the country sending material goods such as
clothing, blankets, household items and food directly to elders in need.
Food, propane and electricity assistance is provided through Gift
Certificates paid directly to grocery stores and utility companies .
When a sponsor joins the AGP Membership Circle they are sent a list of
elders in need from which they choose someone to sponsor. They may either
send material contributions such as food, clothing, craft supplies etc.
directly to the elder or send cash gifts to the RED OWL MEMORIAL ELDERS
ENERGY FUND for food and energy Gift Certificates. In 1994 AGP generated
more than $81,000.00 worth of material goods sent directly from our
sponsors to elders and their families on the Pine Ridge Reservation and
approximately $15,000.00 worth of food and energy gift certificates.
The Adopt A Grandparent Program is not funded by the government. Funding
and support comes from volunteers, memberships, grants from family
foundations and gifts from individuals and businesses. Our sponsors come
from all walks of life, including; people who were adopted out of their
native culture, wishing to have some connection to their roots, people who
never knew their grandparents, non-Indian elderly, classrooms of children
of all ages, people in prison, church groups, and people who genuinely
want to share.
The program provides sponsors with the opportunity to come to know and
care for a consciously chosen extended family member. The elders are
provided with the name and address of their sponsor so they may write
letters and communicate directly, resulting in a cross cultural/cross
generational exchange. We hope to connect people who want to share with
people who need support, to facilitate an important exchange of
understanding and good will through direct action and cooperation. This
coming together of sponsors and elders remains the heart of the program.
If you can help, call us quick!! For more info send your mailing address
through Email or regular mail.
Mountain Light Center is a member of Southwest Learning Centers Inc. a
non profit educational organization based in Santa Fe.
--------- "RE: Newager Desecration?" ---------
Date: Sun, 19 Feb 1995 13:56:53 UTC
From: an123569@anon.penet.fi (Dee Smith)
Subj: Newager Desecration?
Newsgroup: soc.culture.native
Newager Desecration? My turn ....
I enjoy reading this debate, but out of respect for the feelings of
others, I have withdrawn from speaking here. My mind has not changed,
but my mouth has been closed. But I'd like to say a few things, once,
now.
A century or so ago, as the elders surrendered, they publicly prayed
that one day the white man would understand. But now that the white man
shows signs that he is beginning to understand, some people say that
this is a terrible thing.
I was doing things long before I knew the names. Something inside me
just knew what to do. Now that I know that some people feel raped and
robbed when they see me do what I do, I've just had to do it in such a
way that others cannot tell what I am doing. But I can no more stop than
I can stop breathing.
I have a friend who says, God can raise up fullbloods out of these
stones if he wants to. Another friend who says, if I make a sweat and
call it a sauna, would you feel better?
A lot of people like to compare these works with the ceremonies of
catholicism. How would it be, some repeatedly ask, if non-catholics
started wearing roman collars, preaching sermons, baptizing, giving
communion, etc? Well, if I remember correctly that's what the
protestant reformation was all about. Which did do some good, but
didn't go far enough. How would it be, some ask, if a native insisted
on dancing during a catholic mass? Well, have you seen catholic masses
lately? I have, and I've seen dancing. It's been introduced to the
ceremonies recently because Spirit has called for it. But be all this
as it may, the catholic church isn't exactly my idea of a role model of
a great institution anyway. I mean, who really wants to be like them?
Why compare your ways with those who brought us the Inquisition?
I've asked around, and there seem to be very few instances of people
actually busting into sweatlodges demanding to be admitted, or busting
into elder's homes and demanding to be taught. Most of the busting-in
is done by folks of a totally different ilk. But one never hears about
this; all one hears about is those horrid newagers. Some people make it
sound as if the newagers are demanding admittance to established tribes
and ceremonies. But most of what I've seen is people doing things which
are both very generic and very new.
There are wannabes out there, true. But it seems to me that the
wannabes who wish they'd been born to some other race or culture are
fairly innocuous compared to the wannabes who wannabe in control of
things that only God should control.
I notice how things are getting more and more closed. A while back,
it seems, it was ok for breeds and urban natives to do certain things.
But now a person has to have been raised on a res. I've also noticed some
of the exclusivists get away with some real whoppers.
But one thing I've seen, and one thing I know. It's not a lark.
It's not even just a matter of satisfying the spiritual hunger of certain
individuals. The seed pod is broken. The seeds must grow what they
will, where they will, or there will be no more trees. As my friend
says, if the humans don't do it, the spirits themselves will build the
lodges and do the dances and sing the songs. When and where they will.
Sometimes in surprising ways. And spirits don't carry cards, or even
wallets!
There's desecration, and then there's DESECRATION. I've seen my share
of both. The latter, not by newagers. And now I've said enough.
Thanks for listening.
WEJOT 68
--------- "RE: Obligation to Learn Our Nations Languages" ---------
Date: Fri, 24 Feb 95 17:41:36 EST
From: ozhashk@asab.fdl.cc.mn.us (Wilf Cyr)
Subj: Obligation to Learn Our Nations Languages
Mailing List: NAT-EDU (nat-edu@gnosys.svle.ma.us)
aaniin nindanishinaabewininiw goshsa ge niin. Waaskonaweb nindizhinikaaz.
Greetings my fellow relations, I am myself a pure blood of the spontaneous
Indigenous peoples of our mother. I am called Waaskonaweb.
I am with you Spiritually as you face our common struggle with our
oppressors of the pale-skinned originals.
We need to take this further by examining the English language. W. Leap, a
linguist at the American University did a research study on
Anishinaabemowin and English. One of the most significant findings that
caught my mind was that English as a language is predominantly noun
oriented, 60% of all the words are nouns. You can do a quick check on this
by going over any dictionary and you will see for yourself how nouns appear
more often then not. William goes on to report Anishinaabemowin is 80% verb
based. so you see how the two perceive their world very differently, I 'll
let you gain some of your own personal insights from this indigenous
philosophy.
My point is as long as we continue to use only our oppressors' mode of
communication we will continue to have these barriers before us. It has to
do with the way we are forced to think based on the internal structures of
language. Since English predominantly, by its nature, labels things, and
people, it will continue on its course of destruction. The results from
speaking only in English will perpetuate a value system based on material
priority, which does not have a genuine concern for understanding the
meaning of life, The indigenous mind is of course connected globally with
others who have been concerned with the understanding of Spiritual
principles and of natural law.
First, we who are indigenous (pure-blood) or indigenous americans
(mixed-blood) have an obligation to learn our nations languages of the
original past. Otherwise we will never perpetuate a caring, sharing and
loving belief system which will benefit all, not only us, but, equally to
the melanin deficient peoples of the world, who are truly the minority
population of the world. They make up less than 10% of the world's
population, whereas the indigenous peoples of the world make up well over
90%.
Second, we must always resist and confront the misrepresentational labels
that are placed upon us, like Illiniwak, an Algonquian word. But more
clearly, we must not accept others' words that are outright destructive, and
yet we continue to use them, without us being conscious of what it is doing
to us. I am referring to words like "indian," "american indian v. canadian
indian." There exists mass quantities of English words that fit into this
category.
Third, my own personal commitment relating to this area is to exhort
all peoples who live on mother earth, regardless of biological factors, to
be bilingual. I'm specifically promoting any of the various indigenous
languages of the world, not English and Spanish (this would be acceptable
provided we had a third, which must be indigenous), not English and
Russian, etc., none of the proto-european languages by themselves will do,
we know this has not changed the way we value life and its significant
counter-part (inanimate being). There is absolutely no viable reason why we
aren't bilingual at this point in time, especially when we are being
permitted to do so, supposedly under this contemporary self-determination
era. Our ancestors on average used to speak 15 other languages, now
imploring ourselves to speak two languages is not really asking to much,
particularly when we have the answers to prolonging life which is of course
embedded in the Indigenous languages. We must truly change how we think and
the way to do that is for us and others is to learn other perceptions
through indigenous languages. Please do not misunderstand me I am not being
ethnocentric about it, nor am I promoting indigenous languages simply we
want to be number 1, that is totally contrary to our basic philosophy of
humbleness before our creator, who is our authority, and not to any group
of humanoids or human created entities. That's why we have customs and
rituals, which of course don't have power within itself, but are more like
markers or the memories of our Spiritual past. That is all encompassed in
our inherited languages. Mii'iw akawe, Waaskonaweb:)
--------- "RE: Languages and Responsibility" ---------
Date: Fri, 24 Feb 1995 18:28:40 -0500
From: Brooke.M.Ammann@DARTMOUTH.EDU(Brooke M. Ammann)
Subj: Languages and Responsibility
UUCP email
The reason I have a problem with this idea of writing native languages down
are based on what i have been taught and the problems i see with native
communities and native people today. Oral tradition is what I'm talking
about. Oral traditions involve RESPONSIBILITY! Having an oral tradition
means sitting in a medicine lodge for 2-6 weeks, twice a year and listening
to repetition after repetition of the same story in the native language. It
means passing the knowledge you learned down to the next generation. It
means making the time sacrifice sometimes to be at the ceremonies every
time you are notified of one. Our band recently had a controversy over
the language. A group of people who wanted to innovatively teach Ojibway
wanted to start all these programs like having a satellite station in
Ojibway language or letting people learn it who live far away from the
community. After they had decided to do this they went to the elders for
their help. The elders refused. They said that they didn't want their
language being run through the air or in a cable where it could be
intercepted. They didn't want people who were away from the community to
learn it from a tape alone because there is no reason to learn a language
unless you are going to speak it. I listen to them. It is our
responsibility to go to those who speak our native languages and ask them
personally to speak with us and help us. I see that this is a reflection
of a larger problem. A lot of things have been done against our people;
our languages, respect, and culture beaten out of us, our land taken away,
our people massacred. If we can still feel the pain and effects of all
these things, then we must do as they taught me in the midewin lodge; we
must pick up what was left on the trail we took to get to this time and
this place, and use it to keep going on the trail. Its not easy being
Anishinabe, there is a lot of history and ideas that go along with it. But
there is also a lot of RESPONSIBILITY that goes along with it, especially
for young people like me who has a mother who was beaten for speaking her
language, who has seen racist rednecks at boat landings hurting her
grandmothers, who must live in a world that doesn't even know that my
people or language still exists, or a person who has trouble explaining
what midewin is when she must check a box on an application that asks
"what is your religion?". All of these things i face everyday, and I
struggle. My mother told me "its a hard road we travel when we are
anishinabe"and i know what she means now. Its not easy being indian, but
I'm really sad when I see some of these white people who don't know who they
are or even what nationality or religion they are! I'm lucky to have what
i have as an indian, and if it takes a lot of struggle, sacrifice, and
hard work to make sure my children have the same opportunity, then I'll do
it. My .50c.
Niioogabowikwe
--------- "RE: Lubicon: Urgent Action Appeal" ---------
Date: 12:26 PM Feb 28, 1995
From: web:cpj web.native
Subj: Lubicon: Urgent Action Appeal
+++++++++++++++++++++++++++++++++++++++
U R G E N T A C T I O N A P P E A L
+++++++++++++++++++++++++++++++++++++++
TRIPLE BETRAYAL HITS LUBICON CREE
(Posted by Lorraine Land,
The Aboriginal Rights Coalition (Project North)
February 25, 1995
Your immediate action is needed to respond to several critical
developments yesterday in the struggle of the Lubicon Cree of
Alberta.
The Lubicon have been waiting for a land rights settlement
since 1939 when they were first promised a reserve. Their
struggle has become more public since the 1980s as oil and, more
recently, the threat of large-scale logging activity intensified
on their traditional lands despite the lack of a land rights
settlement, and often without their consent. For five years, the
Lubicon territory has been threatened by Daishowa, a
transnational corporation to whom the Alberta government has sold
the rights to the timber from a huge 12 000 square mile area
which blankets the 4 000 square mile traditional Lubicon
territory. Very intense oil development in the 1970s and 1980s
also posed a threat to Lubicon land. In 1994, Unocal Canada built
a sour gas plant on Lubicon land next to the site where the
community will live when the land rights case is settled. In late
1994, the Alberta Environmental Resources Conservation Board
(ERCB) held hearings to determine if this sour gas plant should
be allowed to operate, as the Lubicon had not given permission
for its construction and operation on their lands. Three major
announcements in the past four days will dramatically affect the
future of the Lubicon struggle for a just settlement:
> The Alberta ERCB ruled against the Lubicon yesterday, allowing
Unocal to operate its sour gas plant less than three kilometres
from where the community will eventually live. The ERCB also
announced that other companies can proceed with development in
the area without consulting the Lubicon, as was previously
required by the ERCB.
> Daishowa announced yesterday that it will be changing its
policy regarding the purchase of salvage timber from resource
exploitation activities being conducted in the unceded Lubicon
territory, a move, which in combination with Daishowa's recent
effort to have the Canadian courts enjoin the boycott of Daishowa
paper products, likely signals an intention on Daishowa's part to
make a major move into the Lubicon area this coming fall.
> Lubicon Chief Bernard Ominayak received a letter from Ron
Irwin, Minister of Indian Affairs, announcing that the federal
government has appointed a new negotiator to settle the Lubicon
land rights case. This appointment was made without properly
consulting the Lubicon, which the government had promised to do.
The new negotiator has strong ties to the Alberta oil industry
and the ruling Alberta provincial Progressive Conservatives.
The land rights of the Lubicon Cree, and the very survival of
their community, are seriously threatened by these sudden
developments. Each one of these situations by itself seriously
undermines Lubicon efforts to attain a just land rights
settlement and control development which affects their society.
Together, their impact is devastating.
----------------
What You Can Do
----------------
> WRITE, PHONE OR FAX THE FEDERAL GOVERNMENT
Express your dismay over the lack of consultation with the
Lubicon prior to the appointment of a new federal negotiator to
settle the Lubicon land rights case. Raise questions about the
"bias" of House of Commons this supposedly neutral negotiator.
Ask what the federal government will do about the ERCB rulings,
which are a serious deterrent to a just land rights settlement
for the Lubicon.
Hon. Ron Irwin
Minister of Indian Affairs
Ottawa ON K1A 0A6
Tel: 613/992-6418
Fax: 613/992-6410
> WRITE, PHONE OR FAX THE ALBERTA GOVERNMENT
Ask the Alberta government to support a moratorium on all
development on unceded Lubicon territory until the land rights
are settled, or unless there is approval from the Lubicon for the
development happening on their land. Ask the Alberta government
not to accept the ERCB rulings.
Premier Ralph Klein
Legislative Building Room #307
10800 - 97 Ave
Edmonton AB T5K 2B6
Tel: 403/427-7243
Fax: 403/427-1349
WRITE, PHONE OR FAX UNOCAL AND DAISHOWA
Express your dismay at their decisions to proceed with
development on unceded Lubicon land despite Lubicon opposition.
Indicate your concern that they act as good corporate citizens.
Remind Unocal and Daishowa that just because their projects are
legally permissible does not mean they are morally or ethically
responsible if the result is the destruction of Lubicon society.
Mr. Fritz Perschon, Jr., President
Unocal Canada Management Ltd.
150 - 6th Avenue SW, Box 999
Calgary AB T2P 2K6
Tel: 403/268-0176
Fax: 403/268-0153
Mr. Tom Hamaoka, President
Daishowa Canada Co. Ltd.
3500 Park Place, 666 Burrard St.
Vancouver BC V6C 2X8
Tel: 604/689-1919
Fax: 604/689-2853
--------- "RE: NA Student Waivers in Michigan" ---------
Date: Sat, 25 Feb 1995 00:02:04 -0500
From: BrentMD@AOL.COM
Subj: NA Student Waivers in MI
UUCP email
Hi All,
As a sysop in the NA forum on compuserve, I received this message (below),
and wanted to pass it along. If you have any suggestions for Jerry, please
pass them along to him. Thanks,
-- Brent
==================================================
Message: #93024, S/8 Native American
Date: Fri, Feb 24, 1995 11:07:30 AM
Subject: MI Indian Tuition Waiver
From: Jerry Mastaw
Address: 76453.2741@compuserve.com (Jerry)
To All,
This post is to inform everyone that Gov. Engler -R of Michigan has proposed
in the state budget to cut all funding for the Michigan Indian Tuition
Waiver. This waiver pays for college tuition for any Native American that is
a Michigan resident (must be 1/4 blood or above and able to prove it).
The Michigan Indian Tuition Waiver was established from treaty obligations in
the mid 1970's. It was not started as a welfare program. Treaties have been
signed between Michigan legislators and Native Americans that promised an
education for Michigan Indians in exchange for land. The University of
Michigan stands on some of this land.
Gov. Engler is trying to portray the waiver as a social program that can be
cut because of gaming on Indian Reservations. The implication being that
Michigan Indians can pay for the program themselves and any treaty can be
ignored.
If you are a Michigan resident and do not agree with this policy please write
your state representative (call 517/373-0135 to find your rep.), Jessie
Dalman -R (chair of Higher Education Committee), and Don Gilmer (chair of
House Appropriations). A form letter is available if needed. The governor's
budget will be in front of the House Appropriations Committees on March 9.
The address for State Reps. is:
House of Representatives
State Capitol
Representative <<Name>>
Lansing, MI 48913
If you are not a Michigan resident please inform your U.S. Congressman or
Senator.
Thank you in advance,
Jerry
--------- "RE: Chief Standing Bear Has Said It All" ---------
Date: Tue, 21 Feb 1995 23:21:38 -0600 (CST)
From: United Tribe Of Shawnee Indians <oylerjdo@tyrell.net>
Subj: Chief Standing Bear Has Said It All
UUCP email
THE LIVING SPIRIT OF THE INDIAN
By Standing Bear,
Chief of the Oglala Sioux (1905-1939)
The feathered and blanketed figure of the American Indian has come to
symbolize the American continent. He is the man who through centuries
has been moulded and sculpted by the same hand that shaped the mountains,
forest, and plains, and marked the course of it rivers.
The American Indian is the soil, whether it be the region of forest,
plains, pueblos, or mesas. He fits into the landscape, for the hand that
fashioned the continent also fashioned the man for his surroundings. He
once grew as naturally as the wild sunflowers; he belongs just as the
buffalo belonged.
With a physique that fitted, the man developed fitting skills --
crafts which today are called American. And the body had a soul, also
formed and moulded by the same master hand of harmony. Out of the Indian
approach to existence there came a great freedom -- an intense and
absorbing love for nature; a respect for life; enriching faith in a
Supreme Power; and principles of truth, honesty, generosity, equity, and
brotherhood....
Becoming possessed of a fitting philosophy and art, it was by them
that native man perpetuated his identity; stamped it into the history and
soul of this country -- made land and man one.
By living -- struggling, losing, meditating, i'm-bibing, aspiring,
achieving -- he wrote himself into the ineraseable evidence -- an evidence
that can be and often has been ignored, but never totally destroyed....
The white man does not understand the Indian for the reason that he
does not understand America. He is too far removed from its formative
processes. The roots of the tree of his life have not yet grasped the
rock and soil. The white man is still troubled with primitive fears; he
still has in his consciousness the perils of this frontier continent, some
of its fastnesses not yet having yielded to his questing footsteps and
inquiring eyes. The man from Europe is still a foreigner and an alien.
But the Indian the spirit of the land is still vested; it will be
until other men are able to divine and meet its rhythms....
When the Indian has forgotten the music of his forefathers, when the
sound of the tom-tom is no more, when the memory of his heroes is no
longer told in story ... he will be dead. When from him has been taken
all that is his, all that he has visioned in nature, all that has come to
him from infinite sources, he then, truly, will be a dead Indian.
--------- "RE: To Be or Not To Be, a Wannabe!" ---------
Date: 23 Feb 95 09:05:00 -6427
From: Charles.P.White@jpl.nasa.gov
Subj: To be or not to be, a Wannabe!
UUCP email
The whole concept of who is Indian/who is not is not historically
traditional. The idea of claiming Indianship was invented by the
current occupying culture to keep track of Indian people entitled to
land allotments, payments, and tribal annuities. I am Ojibway. My
ancestors never went into enemy Dakota territory wondering if they
were Indian or not. When a Dakota woman was taken or recovered in
battle and brought to the Ojibway people, she was Dakota until such a
time she had a child. Then she and the child became Ojibway. PERIOD.
There was no accounting of 1/2 Dakota 63/64 Ojibway 1/64 Seneca.
These numbers are all invented to keep us fighting among ourselves and
to reduce the blood line until it is 1/1024th (grandmother of Eve!).
It's bunk.
Here is a story to illustrate this dilemma.
Two Coyotes were crossing a farmers field. Both Coyotes were
strangers to each other for they had never met. Just as they were
about to introduce themselves they heard the farmer yell, "There's a
Coyote in the field!"
The first Coyote turned to the other and told him to run! They
both started to run for the trees when they heard the farmer yell,
"And there goes another one!".
Finally both Coyotes made it to the cover of the trees and they
started to introduce themselves. "I never saw you before, I am
Wanderer, I am a Coyote like you."
The other Coyote looked at him oddly and said, "I am Sleek, but I
am not a Coyote like you."
"Yes you are," said Wanderer.
"Oh no I am not," replied Sleek.
"Look my friend, you are confused. You have ears like mine, you
have a tail like mine, our fur is the same, our snouts are the same,
everything is the same, you are just like me and we are both Coyotes,"
Wanderer tried to explain.
"Listen let's run across the field again and you will see,"
challenged Sleek. So off they ran. First went Wanderer and again the
Farmer yelled, "There goes that darn Coyote."
Then Sleek took afoot and the Farmer yelled, "And there goes
another one... again!"
When the two Coyotes reached the other side of the field they
ducked into the woods. Wanderer turned to sleek and said, "There!
Didn't you hear the Farmer? He called us both Coyotes."
Sleek look disappointed with his new confused friend and said, "Yes
I heard the Farmer. He called you a Coyote, but I am an `Another
One'".
Our problem is, we are listening to the Farmers tell us who we are.
Something to talk about.
--Charles Phillip Whitedog
Charles.P.White@JPL.NASA.GOV
--------- "RE: Class of Wannabes (Whitedog)" ---------
Date: Wed, 22 Feb 1995 23:33:00 -0500
From: Charles.P.White@jpl.nasa.gov
Subj: Class of Wannabes - (Whitedog)
UUCP email
The follow is controversial and as such I represent no one, other
than myself and no organization.
Excerpt from Whitedog's new abridged dictionary:
Wannabe "want-a-be", Noun, USA, 1967-, Slang, 1. Used as an insult to
those people that have a strong desire to "be" something they are not
and can never be. 2. Those that "want to become" better than they are
by learning and growing through natural course, to "want-to-be" a
better person. SP:wantabe, wannabee pl. wannabes.
The 5 classes of wannabes: (see where you fit)
1) The Blazing Wannabe: Full fledged non-Indian that claims no
heritage (or very little) dresses up, and talking like some old
western movie "Injun". Unfortunately these people have created a
stereotype of the blond hair, glow in the dark white skin that ruins
it for real lighter skinned Indian people and mixed bloods. Yep,
these are the scourge of the lot and they insult all. These are often
the pretenders and fakes that prey on those below for greed, or lust,
and they have their own agenda.
2) The Kindred Wannabe: Those that were told some time ago that a
member of their family is Indian but no one knows what tribe they are
from or how much that person was Indian. Many of these people may
indeed be Indian, but through cross cultural adoption, marriage, or a
result of acculturation during 1900 to 1960, may have lost all
connection with Indian culture. (Many American families to this day
trace Cherokee ancestry due to early inter-racial mixing and as a
result of one of the first acculturation acts, but the traditions and
knowledge are lost to those members.)
3) The Affinity Wannabe: Those that are not too sure they are or are
not of Indian heritage and it really is not a big issue with them, but
they have a respect for the culture or life style of the Indians.
They have a deep respect for the knowledge gained by the Indian elders
through traditional means and they too want to learn these traditions.
They want to learn but they have no connection to the people. Many
"respectful" new agers or "alternative religion" seekers are in this
category.
4) The Settled Wannabe: Those that know who they are. They maybe
Indian or non-Indian. The big difference is that these folks have a
connection with the Indian community, a band, or tribal affiliation.
Most of these people don't make any issue of "being" Indian and they
don't out of their way to prove it. Some of the non-Indian people are
accepted or even adopted by Indian people and are afforded the
privilege of inclusion. Many Indian people are proud "to-be" Indian
and they have a desire to learn more about their culture, and
traditions and thus more befitting of lessor definition of the
want-to-become (Those that "want to become" better than they are by
learning and growing through natural course.). Maybe it's wrong to
call these people wannabe's or they should be called, "just people",
because they "are" what many people want to be already. They are
included in the community and its activities.
5) The "Apple" Wannabe: These folks are the tough ones and will waste
no time telling you so. They are card carrying Indian people that
may be enrolled (or not), and claim to all the world they know what
being Indian is, yet they have no cultural connection, historical, or
traditional knowledge of their own people. The term "apple" is
actually an insult as it means, "Like an apple, red on the outside,
white on the inside."
6) The Don't Wannabe: These are Indian people that don't want any
connection with being Indian. Many will fake being something else,
anything else, but not Indian. Too many people born from 1900 to 1960
are in this class. Acculturation was the goal of the dominant society
and in many cases, succeeded all to well. The children of these
people may become like the Kindred Wannabe later in life.
---
These are the six major definitions of the wannabe classes that I have
observed through the years. I have met thousands of people and have
come to the conclusion that the wannabe is the most misunderstood
problem in the Indian community and a tough one to define. One could
go completely anal and start noting subdivisions of each but there is
enough here to fill the classes.
Unfortunately the wannabe question and the "who is an Indian" question
are very closely related and most always mixed up and for good
reasons. Still, the wannabe question must be separated from the "who
is an Indian" problem in order to understand each. Note that in all
cases, there is no blood quantum's indicated. If you read the
definitions carefully, you will see that a class 1 wannabe (Blazing
Wannabe) has little to no Indian blood, and that the class 6 wannabe
(Don't Wannabe) may be full blooded with everybody else mixed in the
middle. Many tribal organizations define who is Indian solely by the
amount of blood quantum a person has which is often a requirement for
Federal Recognition Status. This is very controversial and deserves
to be excluded from the wannabe discussion because it is important and
it warrants it's own discussion, study and classifications.
The wannabe problem is also the source of many Indian jokes like,
"When Cher claims she's Indian, it must be popular again."
There is no doubt that the Movie "Dances with Wolves" gave some people
a break from the stereotypical 1950's Western Indian and portrayed us
in a way that was more "palatable" to the Western Culture. Yet most
don't know that there were key scenes shown in Europe and cut from the
American movie version so as not to offend the American audience (the
scene is when the Indians found the rotting dead buffalo, they
followed the wagon tracks and killed the offending White hunters.
Good ol' Lt. Dunbar watched and felt distant from the Indians and that
is why he would not sit in their camp that night).
For now I submit to you the Internet community these classifications.
If for nothing else than to provide a common identification to promote
communication so that we may heal ourselves.
Me? Well I consider myself a Settled Wannabe, with with a
"recovering" Don't Wannabe father, and an Affinity Wannabe non-Indian
Mother. Go figure.
--Charles Phillip Whitedog
--------- "RE: SM3 Dams/Bordeaux Prison" ---------
Date: 95/02/28 01:18
From: Suzan Horovitch (a.horovitch@genie.geis.com)
Subj: SM3 Dams
GE Electronic Mail
The following appeared in the Montreal tabloid: The Mirror , March 2.
Titled: Protesters Get a Taste of Bordeaux
Reprint permission given by the editor of the Mirror for using the article
with credit given to paper and author of article.
Author is Lyle Stewart
The Mirror, Montreal, QC
Two non-native observers arrested at the Sainte Marguerite-3
blockade last June have chosen to serve a three month jail sentence
instead of paying a $1,000 fine for defying Hydro Quebec's court
injunction against the blockade.
Christopher Larnder, A Montrealer, and Colin Donahue of
Brattleboro, Vt. were among seven non-natives arrested at the
Nitassinan Coalition roadblock near Sept Iles June 14. they held a
press conference Monday in front of the Parthenais jail with about
two dozen supporters to protest Quebec's energy policies and then
surrendered to prison officials. the two will serve their sentences
at the infamous Bordeaux prison, where rival biker gangs are warring
over the prison drug trade.
Larnder, a doctorate student in physics at McGill , said he
hopes their jailing will call attention to the fact the Innu are
forbidden to demonstrate on their land, thanks to the court
injunction obtained by Hydro Quebec that outlaws all protests for
30 years. "What we are going through is not a lot compared to what
the Innu have suffered", he said.
Donahue said he decided to go to jail in a show of solidarity
with the dozens of Innu activists who have already faced the same
fate. More Innu will be facing jail sentences March 6 when
criminal trials relating to the blockade are to begin in Sept-Iles.
Bill Hartzog, the lawyer for Larnder and Donahue, noted that
an American legal team is preparing a report for Amnesty
International on the sweeping court injunctions that severely limit
the freedom of Innu opposed to SM-3. " Given the overwhelming
relationship between the courts, the band council and Hydro Quebec,
the people are unable to express their grievances", he said.
In a related story, Belgian photo-journalist Olivier Renard
finally got out of his three month contempt of court sentence
relating to his presence at the SM3 blockade. In a court
appearance in Montreal last week, Hydro's lawyer argued Renard was
a protester, not a journalist, because he accepted food and slept
in a tent provided by the Innu. But Superior Court Judge Paul
Corriveau dismissed the sentence, saying it was apparent Renard, a
freelance journalist whose work is frequently published in Belgium,
was there as a member of the press.
On the same page... there was an article about the film to [premier
tomorrow on CTV at 10 pm called Heart's of Hate which attempts to
show the growing intolerance towards visible ethnic minorities in
Canada. The film maker Peter Raymond says " We can't continue to
pretend that we live in this wonderful tolerant country anymore".
Brave Star
--------- "RE: Poem: Whitedog's Dream of Hope" ---------
Date: Wed, 15 Feb 1995 05:01:00 -0500
From: Charles.P.White@jpl.nasa.gov
Subj: Whitedog's Dream of Hope
UUCP email
Aahneen Wovoka, wake up for a moment for I call to you.
Wovoka, Paiute Prophet, I here you today. Your words still echo
through time.
Wovoka, you were ill with fever when your vision came.
Wovoka, you taught our great grandmothers and grandfathers to dance.
Wovoka, your words, "You must not do harm to anyone. You must not
fight. Do right always." was not heard by those that were frightened
by what they called your "Ghost Dance."
Wovoka, your vision spread from your Nevada home from West to East by
the Ghost Dance disciples walking, riding and spreading the word,
"keep on dancing!"
Wovoka, you sang, "The buffalo shall return, and we shall live again."
Wovoka, They killed the Ghost Dancers in 1889 at a place called
Wounded Knee.
Wovoka, from the 1860's to the 1960's our people were taught how not
to be Indian. We were taught a new curse word, acculturation.
Wovoka, they almost killed all the buffalo.
Wovoka, our father's hair was cut and our mothers mouths were washed
with soap as if they spoke a "dirty" language.
Wovoka, many tragedy and much suffering has occurred since your time
but now things have changed.
Wovoka, the year is 1995.
Wovoka, I am Whitedog.
Wovoka, I am Ojibway and yesterday I became a brave with my first
Eagle feather but last night I had a dream. I awoke in tears and have
not stopped crying yet. I feel the pain of the past and yet I am
filled with joy.
Wovoka, in my dream I see that the people of my time are the ghosts
you saw in your time. Your dancing has brought us to now.
Wovoka, the dark of one hundred years is over.
Wovoka, I can hear the songs still and now I sing them too.
Wovoka, we have not forgotten you and recently a White Buffalo named
Miracle has come to us. The buffalo are returning.
Wovoka, because of the dancers, our hope, our love, our prayers, our
lives shall live on, as you have seen.
Wovoka, we still have problems, yet a new nation is here and we shall
use new tools like this Internet. Our stories will be told around the
nation by a new campfire.
Wovoka, the second 500 years will be different.
Wovoka, we raise our voices to the sky, but today is NOT a good day to
die!
Wovoka, rest in peace. Megwitch.
---------------------------------------------------------------------
--Charles Phillip Whitedog
WHITECOYOTE@JPL.NASA.GOV
--------- "RE: Verse: Hawai'ian Book of Days" ---------
Date: 95/02/23 23:50
From: Kepola (dfsanders@genie.geis.com)
Subj: A HAWAI'IAN BOOK OF DAYS, week of March 5-11
GE Electronic Mail
A HAWAI'IAN BOOK OF DAYS, week of March 5-11
MALAKI
(March)
(Nana)
5
Never refuse a gift of the land.
6
Heed well the voice of your heart.
7
Give to the land more than you take.
8
The song of the sea is neverending.
9
On any great journey, be guided by the stars, na hoku.
10
Learn of the world around you, and in the learning, ... find yourself.
11
Honor the memory of your ancestors, your kupuna.
(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, 2 March 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
From: gwelker@mail.lmi.org
Subj: International solidarity
FREE PUBLIC FORUM ON THE PROTECTION OF AMERICAN INDIAN SACRED SITES
On Monday, March 6th, 1995, the Association on American Indian Affairs
(AAIA) will host, along with the Gallatin School of New York University
(NYU), a free public forum on the protection of American Indian sacred
sites.
Moderating this forum is AAIA's Executive Director, Jerry Flue
(Sisseton-Wahpeton Dakota tribe). Speakers will include: Ola Cassadore
Davis (San Carlos Apache), Activist for sacred site Mount Graham in
Arizona; Francis Brown (Northern Arapaho), Medicine Man and President
of the Medicine Wheel Coalition in Wyoming; Joe Williams
(Sisseton-Wahpeton Dakota), Spiritual leader and member of the Advisory
Committee for the Bear's Lodge/Devil's Tower in WYOMING; Laurin Raiken,
Director of Arts & Humanities at Gallatin, NYU; and Faye Ginsburg,
Professor of Media and Arts at NYU.
"For thousands of years, our nation's first people have found inspiration
and a connection to their culture at natural sanctuaries deemed 'sacred'
by their ancestors," says Mr Flute. "Yet many of these sites are being
threatened by industry or government plans." Although AAIA works to
preserve many areas, the free forum will specifically address the Mount
Graham, The Big Horn Medicine Wheel, and The Bear's Lodge/Devil's Tower
sites.
A benefit concert on March 5th at New York City's Tramps club is scheduled
to support the AAIA's Sacred Sites campaign for 1995.. Participating
Native American recording artists include: Kashtin, Joanne Shanondoah and
contemporary rock acts, Brother Sun and Testament, who both feature two
Native American members in each band.
Present legislation fails to provide adequate protection for sacred sites
thus does little to ensure the spiritual foundations of Indian life. A
clergyman and congregation can decide on the fate of their church or
temple, yet Native Americans have no say on the fate of their places of
worship. AAIA for several years has carried out a campaign to directly
assist tribes in the protection of sacred sites. AAIA, our nation's
oldest Native American advocacy organization works at the request of
tribal leaders on several projects to assist Native Americans in
preserving their culture. Past and present activities include: college
scholarships, children and youth programs, health initiatives and
researching ways to improve conditions on reservations.
The public forum will begin at 7:30Pm located at The New York University
School of Law/Vanderbilt Hall, Greenberg Lounge, 40 Washington Square
South. Contact the AAIA at (212) 689-8720.
-------------------------------------------------------------------------
This information provided courtesy of the Extension Indian
Reservation
Telecommunication Project and EIRPnews:
pablob@coopext.cahe.wsu.edu
=========================================================================
From: EIRP News <EIRPnews@coopext.cahe.wsu.edu>
To: IND-NET <ind-net@listproc.wsu.edu>
----------------------------
From: Nola Cates *
Shoshone-Bannock Tribes *
Fort Hall Extension Office *
----------------------------
The Shoshone-Bannock Tribes are hosting the Northwest InterTribal
Agricultural Council Conference on March 14th and 15th, 1995, at the
Quality Inn, Pocatello, Idaho.
Topics of interest include - The 1995 Farm Bill, Indian Ag Bill
Regulations, Cattle Industry, Agricultural Issues and Reservation Farm
Reports. The registration fee of $25.will cover workshop sessions
and the luncheon on the 15th. Pre-registration is not required.
We urge those attending to make reservations at the Quality Inn by
calling toll free, 1.800.527.5202 or 208.233.2200. A block of rooms
have been reserved until March 6th at $53.00 (plus tax) for 1-4 people
in a room. When making reservations, refer to the NORTHWEST INTERTRIBAL
AGRICULTURAL COUNCIL CONFERENCE to ensure a room. The Dodge National
Circuit Finals rodeo is March 15-18. Therefore, rooms will be scarce
so make sure to reserve yours soon. Rodeo ticket information can be
found by calling the Holt Arena at 208.236.3267.
Individual Indian Farmers and Ranchers are welcome. Please post this
information in your communities. For more information, call:
Nola Cates 208.238.3776 Karen Small 208.6038
Lonnie Racehorse 208.238.3871
-------------------------------------------------------------------------
This information provided courtesy of the Extension Indian
Reservation
Telecommunication Project and EIRPnews:
pablob@coopext.cahe.wsu.edu
=========================================================================
From: J.AUDLIN James D. Audlin
Just a note about something, in case you don't know about it, and in case
you have the opportunity to pass it on to others in your areas...
-------------------------------------------------------------------------
RALLY IN SUPPORT OF INNU IMPRISONED FOR JUNE 1994 BLOCKADE OF SM-3
ACCESS
ROAD --
"The diversions they have planned will mean the annihilation of all the
Creator has given us." --Evelyn St. Onge (Innu traditionalist)
7 March 1995, 12:00 Noon
120 State Street, Montpelier, Vermont
at the Public Service Board
"The discussion of energy must include as complete as possible an assessment
of the environmental and social consequences of energy acquisition and end
use." --Vermont Comprehensive Energy Plan (January 1991)
For further information contact: Friends of Nitassinan at (802) 425-3820
or the Native Forest Network at (802) 863-0571
----------------------------------------------------------------------------
What is Sainte-Marguerite III?
The Ste.-Marguerite III (SM3) Project is a mega-dam complex proposed for
the St. Marguerite, Carheil, and Pekans Rivers. SM3 would flood, if
completed, 450 km. of wilderness, including Innu burial sites and
traditional hunting grounds. The project also calls for 250 km. of access
roads through presently inaccessible forests that would open up the region
to clearcutting and further industrial development. The final phase of
the SM3 project would divert 42% of the Moisie River's headwaters, the
Pekans and Carheil Rivers, into the SM3 dam reservoir. The diversion
would reduce the flow at the mouth of the Moisie River by 11-13%.
Quebec's own environmental review board (BAPE) judged the proposal
unacceptable on ecological, economic, and moral grounds. The BAPE's
findings and recommendations have been ignored.
Hydro-Quebec began construction on the SM3 project 18 April 1994, before
signing any agreement with the Innu people as required by international
law. Yet the governments of Canada and Quebec have failed to intervene
during the negotiations Hydro-Quebec has been staging. The Quebec
government has used every means to silence the opposition of the
traditional Innu, corrupting and dividing communities in order to
justify their invasions of Nitassinan (the Innu name for their land).
Banned by an injunction from speaking out against SM3, Innu
traditionalists are frequently jailed for their nonviolent protests,
yet supporters from environmental and Native rights groups
internationally are standing with them in saying NO to SM3.
The Innu to be sentenced 4 January 1995 for their participation in the
June 1994 blockade changed their plea to not guilty, changing a sentencing
to a retrial to be held on 6 March 1995, in order to prepare a stronger
defense. They intend to prove to the court their right to defend their
land, Nitassinan.
========================================================================
=============================================================================
--------------------------------------------------------------------------
--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--
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:
Kepola, Janet Smith, Charles Phillip Whitedog, Larry Innes, Wilf Cyr,
Raymond L. Dixon, Peace and Justice Coalition, Glenn Welker,
Dee Smith, Megan Dushin via Karen Buller(Appeal), Jerry Mastaw via BrentMD,
Brooke M. Ammann, Jimmy D. Oyler, Collins Birmingham, EIRP List Manager,
Mirror of Montreal via Suzan Horovitch,
Lorraine Land, The Aboriginal Rights Coalition(Urgent Appeal)
--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--
~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~
~ all items below this line have already been distributed by our
brother, Jay Brummett, via the NATIVE-L or NATCHAT mailing lists.