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 part A
is being sent to the NATIVE-L mailing list, one of the NativeNet
lists managed by Gary Trujillo (gst@gnosys.svle.ma.us). It is also
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
"The white man does not understand the Indian for the reason he does
not understand America. He is too far removed from its formative
processes. The roots of his life have not yet grasped the rock
and soil."
__ Chief Luther Standing Bear, Teton
+- -- -- -- -- -- -- -- -- -- -- -+
| 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!
A brother wrote saying, "Gary thanks for Wotanging Ikche, even though
the last ones have been a bit distressing with all that goes on. I
shake my head in disbelief and wonder if this hoop will ever be mended?
I will pray on this."
It will be mended. We have been given this promise. It will not be
mended as long as the People war among themselves. It will not be mended
as long as we try to mend the Sacred Circle with broken Circles.
We all need to pray on this...
then listen to the answer to our prayers...
then do as Spirit tells us.
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
- Affirmative Action vs - Conferences and Powwows - online
Non-affirmative Action - Block Grants/In Clear
- Occupation/Wounded Knee - Lubicon Cree/Unocal
- Oka 1995
- Marcos on Guadalupe,
the Moon, and Hope
- What the Hydropower Press Release Left Out
- New Eyes Wisdom & Children's Rights
- Fed Recognition, Powwows & Seeking Discussions
- Legend: Stay on the Path
- Poem: Passamaquoddy Girl
- Verse: Hawai'ian Book of Days
- Conferences and Powwows - offline
--------- "RE: Affirmative Action vs Non-affirmative Action" ---------
Date: Sat, 01 Apr 95 14:15:59 MST
From: gary@SPARROW.AMPR.AB.CA (Gary Armstrong)
Subj: Affirmative Action vs Non-affirmative Action
UUCP email
AFFIRMATIVE ACTION vs NON-AFFIRMATIVE ACTION
The guise of Native education
by
Gary Armstrong
On March 15-17, 1995, there was an INDIGENOUS SCHOLARS CONFERENCE
held at University of Alberta, Edmonton, Alberta, Canada. As some
media have mentioning this "International Conference" was a break
through for Indian Education in Alberta.
This conference was to organize some sort of business plan and/or
ideas for 1996 university term. Also, University of Alberta was
to hire Native PhDs from USA & Canada.
AFFIRMATIVE ACTION
The goal of this conference was to set-up a graduate studies
program in Native Education, within the Faculty of Education for
Native & non-Native teachers and undergrad students. The only
problem is who will be teaching/instructing these Native
education courses and who will be the head of this Native
Education Program?
As a Native teacher and graduate from University of Alberta I
never had one Native PhD Instructor/teacher in any of my teacher
education courses in the Faculty of Education! I am wondering if
there will be a flood of Indian PhD instructors from USA and
other parts of Canada that will be hired at University of Alberta
to implement this program, PROPERLY. I sincerely hope this is a
reality, but I have doubts. Academia still has an "old boys"
mentality.
This conference was to bring in Native PhD scholars from around
the world to give input to such a Native graduate studies
program. Some Native scholars were also to receive
contracts/offers as part of a "Affirmative Action" program."
Unfortunately, Canada does not have an Affirmative Action
program. So what was this Native Education Conference really
about?
Is it possible such a conference could be just another dark
aspect of politics for funding and a hollow symbolism of Native
Education?
EXAMPLES OF NON-AFFIRMATIVE ACTION PROGRAMS
UNDER THE GUISE OF NATIVE EDUCATION
Here is an example of politics for funding and hollow symbolism
of Native education. There are two schools in Edmonton, Alberta,
that are considered Native school programs which teach Native
culture/language: Cree and core academic subjects. Students
attending these schools are Native. Most importantly, these
schools get funding for Native education programs to teach Native
students.
Such a funding program is politically correct because Native
students in Canada have eight times higher drop-out rates than
the average Canadian student. GREAT, we have schools in a large
urban centre where Native children can be educated together by
non-Native teachers?!? What, non-Native teachers?
If you take a closer look, a micro level, at these Native school
programs, you will see something very disturbing. Native teachers
are not hired/teaching for these Native schools. But, this
"Native education" funding is for Native teachers and Native
students. Strange it seems there is a "catch 22." Such Native
education programs are called Employment and Education Equity
Programs, not Affirmative Action. Meaning, the employer may
receive government funding for a Native Education Program, but
has the option to hire whoever he or she wants. There are no
Native teacher quotas for qualified teachers. There are no quotas
period.
In fact, one of these Native schools has only one Native teacher
and the rest are non-Native teachers. This is not to say
non-Native teachers are incompetent in teaching Native students,
of course not. But, look closely, you will see where a large part
of Native education school funding(money) is going to, non-Native
teachers and non-Native administrators. What a great Native
Education Program?!? Over 90 percent of students are Native, but
only two percent of teachers teaching these students are Native.
Is Non-Affirmative Action working here? Simple answer, NO.
The second Native education school program is not that much
different. There are approximately three Native teachers and the
rest are non-Native teachers. Approximate percentage of Native
teachers = 20%. Again, not to negate non-Native teachers
capabilities in anyway, but where is this so called Native
Education school funding(money) going to, I need not to repeat
myself.
There are no hiring quotes, there are no recruitment of Native
teachers from Universities and there are no optional Affirmative
Action Program forms that Native teachers can fill-out when
applying to school boards or companies.
Now, I question is higher educational institutions showing a dark
side of political funding under the guise of Native education and
hollow symbolism?
If there is no negativity to this Native Education Conference at
University of Alberta, Edmonton, Alberta, how many of our sisters
and brothers - Native PhDs - signed contracts with the University
of Alberta during this conference?
Or should I say, how many great Native PhDs from United States
and Canada were invited to attend this "International Native
Education Conference" to discuss Canada's future "elite" Native
graduate studies program.
If any of you were invited to University of Alberta's INDIGENOUS
SCHOLARS CONFERENCE can you enlighten us via NativeNet, please.
If not, Native brothers and sisters in USA, learn from the
mistakes of Non-Affirmative Action Programs in Canada.
Regards,
G.D. Armstrong
gary@sparrow.ampr.ab.ca
--------- "RE: Occupation/Wounded Knee" ---------
Date: 4 Apr 1995 04:00:42 GMT
From: kibby@scs.unr.edu (Larry Kibby)
Subj: Occupation/Wounded Knee
Newsgroups: alt.native,soc.culture.native
The effort to keep a watch on the occupation of Wounded Knee that has
taken place in protest of the proposed legislation designated to promote
Wounded Knee as a Tribal National Park, is the regard of this post and
letter's of encouragement must be established to focus this issue as a
concern of the all the protester's of who have claimed that the proposed
legislation is just another attempt of the government to steal even more
land of the Indian people, and that there are descendants of the 1890
Massacre who are in favor of the park issue, based on the regard that the
victims of the 1890 Massacre should be honored.
Preserving and Protecting the Ceremonial and Burial Grounds is a factor
relevant to this whole issue. Ceremonial and Burial Sites at this time
do need to be identified for Preservation and Protection if any Heritage
of the Native American Indian is going to be safe-guarded for future
generations.
Traditional regards for Burial areas is significant in that no attempt
should be made to make a mockery of the area for it is Sacred and does
contain very sensitive relations to a people of the past.
The government has destroyed enough of the Ceremonial and Burial Grounds,
and many of these areas have had rules and regulations established that
have from time to time disallowed a people from practicing or taking care
of their Sacred grounds.
Strong support is needed to assist the Sovereign nations in their effort
of preserving and protecting their Sacred Grounds and it should be
regarded with full respect of the tribe of how this should be arrived at.
Areas such as Wounded Knee are considered to be Sacred and very sensitive
to the history of the descendants.
Help Preserve the Heritage of the Native American Indian, support
letter's regarding the preservation and protection of our Ceremonial and
Burial Grounds are needed and in strength.
--------- "RE: Oka 1995" ---------
Date: Mar-30-95 08:57:00
From: Frosty Deere (frosty.deere@igloo.magicnet.com)
Subj: Oka 1995
UUCP email
In the last few week the Montreal Papers have been writing things
about kanesatake ( Oka ) and it hurts to see them cause so much pain.
Have these people not have enough problems that the media has to look
for more reasons to hurt them.
It's as if they have a writer that spends everyday there for the last
four years and that is all they do.
Last week it was about lawlessness. Guns and people threatening each
other.
Today it's about a casino that might be or might not be built.
The editor of the paper pointed out that a casino in Oak is "No
Dice".
Who in the hell his he to say what goes on in Oka ?
He points out that Oka has no police force, but fails to say that the
Quebec government has been blocking them from having Peacekeepers put in
place. He knows this because its been printed in his paper. Maybe its time
he read his own paper and stopped watch TV.
The he brings up these points on reason not to have a casino.
1. Deadwood SD. Child Abuse cases were up 42%
2. That pathological gambling rose 5% and addiction reduced productivity.
3. Spin offs increased pimping and prostitution.
I saw no points about Foxwood in CT.
The paper brings up land claims, but again fails to report that it
knows why these claims are not settled. It's reported about the non-natives
and how they feel like the native now that they have had to deal with the
governments and getting a settlement. This same paper knows the government
has purchased the land, but they have never turned the land over to the
people; and is the reason behind most of the problem. But do they write
anything about the reason for government delays ?
The complaints about Mohawks moving into homes and the council not
doing anything. So some or many have moved into houses and people are
complaining. The paper fails to tell anyone the Council can not do anything
since they do not have any power over those lands. The paper knows this and
have been told over and over by the Kanesatake Council.
As for those who are running the council, this is not the same one as
during 1990 and that one was removed. The present one was installed with a
federal lead vote and forced on the people. Traditional people, I
understand, avoided taking part in the vote. But it seems that no matter
who is running the council someone is not happy. This is because the
non-native political systems have or are still trying to remove any thing
that looks traditional.
The government wants a "do as we say system," and that would leave
Ottawa in full control.
Its only since the Federal government install the council and removed
the Traditional government has these problem become very unstable. I think
that the hate for them doing this is the root of the problem. Ottawa has to
do what it has to do but it has to keep out of the election systems. The
people have to find away to get traditional people in council knowing that
traditional people do not vote. Well they select speaker and one could say
its a form of voting but in fact its the traditional system and should be
used to be fair to the whole community. Maybe a number of seat should be
set up as appointed so that all the people have someone to voice their
feelings.
At the present time this not taking place and is unfair because it a
one sided political group always in power. See their is no two part running
system, meaning one side runs without opposition and so they remain in power.
Most people hired are family because the traditional will not even
apply for jobs and so we end up with a form of nepotism.
Let look at this way. We have 1200 people and half are traditional,
which means they will not apply for jobs. That leaves 600 people and let
say 300 are adults and vote. If we take 10% that might apply for council
jobs that leave 30 people. As you can see its very possible that some are
related, and nepotism looks like its taking place. When in fact its the
system thats at fault here and makes thing look worst than it really is.
Remember it was the traditional people that took up arms in 1990 but
when it was over the Federal Government Council took over and tried to lay
claim to the many things the warriors had fought for. These people are not
allowed to get involved any longer and so many are finding new ways to get
jobs since they can no longer work in council.
Now some of the many people that opened the Super Bingo are family
but this is a village of 1200 people. So who works there ? Who works at
the council ? Who works in the schools ? I hope you see my point.
Peace
--------- "RE: Marcos on Guadalupe, the Moon, and Hope" ---------
Date: Fri, 31 Mar 1995 16:33:17 -0800
From: National Commission for Democracy in Mexico <moonlight>
Subj: Marcos on Guadalupe, the Moon, and Hope
Mailing List: chiapas-l@profmexis.dgsca.unam.mx
To the national weekly Proceso:
To the national newspaper El Financiero:
To the national newspaper La Jornada:
To the local newspaper of SCLC, Chiapas, Tiempo:
March 24, 1995
Sirs:
A communique-report going out, on the advances of the dialogue by letters.
Please, realize how many days it takes for things to get here and to get out,
and don't be anxious.
Here the spring is disguised as autumn and the leaves tend to don uniforms of
brown. By day with horseflies and by night with cocuyos, the forest also
changes clothes and surprises.
Go on. Health and a fresh wind that relieves the tedium of desperation.
>From the mountains of the Mexican Southeast.
Insurgent Subcommander Marcos.
Mexico, March 1995.
P.S. that shows how much the e-z-l-n has "imposed" itself on the uses and
customs of the communities, and explains how "interests foreign" to the
indigenous people camp out in the ranks of the "neocriminals."
A few days ago, in the now migratory town of "Guadalupe Tepeyac," there was
an argument. A gift came to them from the city. Among the little
humanitarian aid they received, the "Zapatistas Guadalupanos" (as they call
themselves) found an image of the Virgin of Guadalupe. From what they tell
me, the image measures some 30 centimeters, has some gold cords and some
colored candles. ("It's pretty," says the one who's telling me.)
The whole thing has generated different opinions: first a controversy, then
an argument, and finally, a general assembly of these people who, far from
their homes, traveling uphill and down, don't surrender, and call themselves
with pride, "Guadalupe Tepeyac." The yellow laces that adorn the image were
the first topic. "They're painted," said a man when he looked at them from
far off. "No, they're made of gold," said a lady. Rapidly the community
began to choose sides.
The argument goes on next to the church, in a little field that serves as a
playground, a dance floor, or as it is now, a debating salon. The
inhabitants of the settlement today serving as a temporary refuge for the
Guadalupanos keep out of it. This is an affair of the people from Guadalupe
Tepeyac, and no one else. Even the militia members, who guard the safety of
their people, don't intervene. They smoke and keep quiet in a corner of the
houses, their weapons resting on their legs and their packs ready.
At some point (he who tells me all this can't say how it happened, he
describes the scene from different angles at the same time), the argument
moves to the topic of whether the image will stay in the town sheltering
them, or will go together with those of "Guadalupe Tepeyac" when they return
(when?) to their homes. The sides become radicalized and a confrontation
begins to emerge between the men and the women: some men are in favor of the
image staying as a gift of thanks for the people that received them; the
women, who begin to gather in greater numbers, say that the image is a gift,
and that a gift should not be given again, because then it isn't a gift
anymore because gifts, once given, aren't given again (he who tells me says
everything at a run, I gather that the argument is more complicated and that
he is sparing something that is hard to understand and even harder to
explain).
Clearly some are thinking of the weight and bulkiness when their improbable
moving comes, but the women don't give in. On each side, reasons and
spontaneous orators arise. The one in charge of the town is found on one
side of the playground, seated and silent, listening. At a certain point he
gets up and proposes that the matter be resolved in a general assembly. In
"Guadalupe Tepeyac" they have assemblies and votes even to see how long a
dance should go on, so that the proposal is acclaimed. The agreement on this
is unanimous, since after all, the gift is for the whole town, and there are
still men burning cornfields and women washing clothes in the river.
The assembly will be in the evening, when the heat abates and the coolness
caresses and relieves the dark skins of these men and women who were the
headquarters, in August of 1994 and in January of 1995, of the Zapatistas'
will for peace and who received, in response, dozens of tanks and
helicopters, and thousands of soldiers who now occupy their lands. (Yes, I
know I'm continually changing the tense of the verbs, but that's how they're
telling me the story).
When the meeting starts, the day has already deposited its sun coin in the
mountain's money chest, but there is still light so that the candles and
lighters aren't needed. Over the past hours, each side has worked at
convincing the others who weren't there. After this "conferring" (which
between some couples sounds like threats), the assembly repeats the
arguments: the image of the Guadalupana stays in the town that give them
lodgings, or the Virgin goes where the the people of "Guadalupe Tepeyac" go.
Don~a Herminia (or "Ermin~a," as he says who's telling me) starts to speak,
hoarsely. With the weight of a hundred years on her, don~a Herminia begins
to speak slowly and quietly. She obliges a special attention, out of respect
and to be able to hear what she says. She says that the Virgin of Guadalupe
came again from the city, came to find her sons and daughters, the Zapatistas
Guadalupanas, and that as she didn't find them, she searched for them up in
the mountains, and came to their hands after much traveling, from one place
to another, uphill and down.
The don~a says that the Virgin must be tired of so much going up and down
hills, especially with this heat that dries up saints and sinners alike, and
that a little rest would do her no harm at all, and now that she is with
them, it is good that the Virgin rest a while with her own. But she didn't
come from so far away, the mother Lupita, to stay here, she didn't travel
from one place to another, seeking us, to end up staying in a place if the
Guadalupanos go to another.
The don~a thinks (and here all the women, and a man here and there, assent
with their heads and join in the thought of the don~a) that the Guadalupana
will want to be with her sons and daughters wherever they are, and that her
tiredness will be better if she rests together with her family, and the
sadness will hurt her less if it hurts her together with them, and that the
joy will shine more if it shines on her being in a group.
The don~a says that she thinks (now there are more who agree), that the
Virgin will want to go wherever the people of "Guadalupe Tepeyac" go, that if
the war throws them into the mountains, to the mountains the Virgin will go,
turned soldier like them, to defend her dark dignity; that if peace brings
them back to their homes, the Guadalupana will go to the town to reconstruct
what was destroyed.
"So I ask you, madrecita, if you agree to going wherever we go, all of us
you gave yourself to," the don~a asks, addressing the image that is in front
of the assembly. The Virgin doesn't answer, her dark gaze keeps looking
downward. After a moment of silence, the don~a finishes: "That is all my
word, brothers."
He who is leading the assembly asks if anyone else wants to speak. A
unanimous silence is the answer. "There will be a vote," he says, and takes
the vote. The women win. The Virgin of Guadalupe will go wherever the
Guadalupanos go. After the assembly there will be a dance. A marimba and
the dark-skinned image preside over the festivity. In some circles they
continue arguing over whether the little cords are of gold or only painted
yellow. A cumbia grabs the ones arguing by the feet and carries them what is
now the dance floor.
- So the women won again - I ask.
- Sure! - says he who is telling me the story. You never contradict a woman,
and much less when spring is already warming the nights in the mountains of
the Mexican Southeast...
P.S. that wanders on a moonstruck theme and wishes, ingenuously, to be given
a place in the scientific columns of the main dailies and magazines.
Mounted on a curl of the smoke of my pipe, I rise to the highest curl of the
ceiba tree. It is night and a sorrow is gaining on the moon, now darkening a
good bit of her figure. The Sup reflects: "The Moon is a satellite of the
Earth. That is, the Moon spends her life turning around the Earth, with the
same tedium with which a merry-go-round turns, empty, in a town fair. The
Moon says nothing in the face of this sentence. What is she going to say, if
in any case there is a long and invisible chain that ties her to the Earth
and keeps her from leaving to take a turn around so many other stars and
planets.
Nevertheless, as far as one can see, the Moon is not bitter. It doesn't
occur to her, for example, to let herself fall on the Earth with the same
wavering spin as a coin coming down to elucidate the first mystery: heads or
tails? No, the Moon doesn't let herself fall. That means nothing else than
that the Moon has hope. And this fact is what has, until now, gone unnoticed
by all the astronomers, astrophysicists, astrologers, astronauts, and by the
Houston "Astros." Up until now, I say, because I intend to unveil this
technical and scientific datum that will revolutionize all modern science
and, above all, the daily and nightly approaches of amorous couples.
"The Moon has hope" I have said, and here lies the point of an
epistemological break and the birth of a new scientific paradigm (by the way,
speaking of T. Kuhn and of the Scientific Revolutions, once I wrote a letter
to Gilly where I explained the uselessness, scientifically and for the
police, of speculation over who was behind the criminal nose and the ski
mask. Time and the pathetic PGR [Justice Dept.] proved me right (and with
the arrest warrant).
Well - let's repeat it: "The Moon has hope." The simplistic will go ahead
and ask: "What does the Moon hope for?," but the problem will have no
solution unless we first answer the following question: "What makes it
possible for the Moon to have hope?" Clearly it isn't the same, but the
question is as momentous as if we referred to "The Moon is sleepy," something
that of course, is nonsense, because being a nocturnal animal, the Moon
obviously suffers from insomnia.
A statement such as, "The Moon is feverish" sounds hot and sensual, and
perhaps, may help to melt the resistance of the other person to a closer
contact, and thence to the inevitable contagion, but nothing more. The
pragmatic will discard such a claim immediately, since, they will argue,
there is no thermometer capable of taking the temperature nor antipyretic
imaginable for such a space fever.
An utterance like "The Moon has desires" is as ambiguous as "The Moon has
hope," and leads one to ask, "What does the Moon desire?" By the way, I'm
getting there...
(The Sup approaches the edge of the top of the ceiba with admirable balance,
and after the characteristic sound that betrays the way in which mammals
evacuate the contents of their bladders, returns with a face saying "duty
done") "All right, let's return to science, now that the prosaic reminder of
the body is answered, with its ebbs and flows. Where were we? Oh yes! On,
"The Moon has desires." No, that we had already discarded (in more than one
sense).
We'll go back to the rash statement that "The Moon has hope." It's
elementary. Can you imagine someone turning and turning around the same
thing, seeing always the same landscape and repeating always the same
routine? What? The special under-attorney for the murder cases of LDC [Luis
Donaldo Colosio], JFRM [Jose Francisco Ruiz Massieu] and Cardinal Posadas?
For God's sake! We're talking about science, not comic strips! Back we go.
All right, isn't it logical to suppose that this "someone" would be bored
and wish to be freed of such a circular sentence? Yes, I know that, in the
case of the Moon, there is that silly chain of the "force of gravity." But..
why then not let yourself drop? You still doubt! Okay, it's not important..
We geniuses have always been misunderstood.. at first. All right, all right,
be kind (remember that it's spring), grant me that it's like this, that the
Moon is a prisoner, and that, nevertheless, she takes no vengeance on the one
who makes her a prisoner.
Who is it that keeps her prisoner? The human being! If they hadn't invented
that "law of gravity," the Moon would have been off romping about Jupiter or
Saturn or even further...
Thus, the Moon undoubtedly has hope, hope of seeing herself free and able to
go wherever she lunatically desires. What is one of the main consequences of
this fact? Well, it's that if the Moon escapes, whether it's because the
silly chain breaks or because her jailer forgets to tie her, people in love
won't be able to use her as a reference anymore, to convince or to deny.
How could they say, "In the double moon of your breast, hands, kisses and
gazes surrender," or that other one, "with the complicity of the moon I
discovered the pleasure you had hidden in your womb," or, also, "Don't bring
your breath any closer, the Moon will flee, frightened to see us as one"?
So, these are only some examples, but you can see what kind of problems would
arise the night the Moon abandons her usual route and just leaves, to ride
off into the stars...
P.S. to the lunatic P.S.
One must also be careful with the Moon. Many years ago, one Knight of the
White Moon defeated me on the beaches of Barcino and obliged me, ungrateful,
to put away arms and warlike desires for a good while. Now I have freed
myself, but that's another story I'll tell you... another moon.
P.S. that, understanding, offers an alternative.
All right, if you don't want to publish it in the science column, at least do
me the favor of tying that postscript with a little string to the UNAMSAT-1
and tell them to let it go when they pass by the Moon. It will do her good
to know that someone understands her...
Go on again. Health, and may hands and moons find each other.
The Sup, a little embarrassed because now he doesn't know how to get down out
of the ceiba. How about sliding down that silver rail that turns to the
ground?...
- translated by bonnie schrack
--------- "RE: What the Hydropower Press Release Left Out" ---------
Date: 31 Mar 95 22:27:09 EST
From: Ann Stewart <75361.1143@compuserve.com>
Subj: What the Hydropower Press Release Left Out...
UUCP email
PRNewswire for March 31 carries an announcement that the National
Hydropower Association holds its annual conference 3-5 April at the Grand
Hyatt in Washington DC. Aside from the bizarre fact that "American Rivers,
Wildlife Habitat Council, Columbia River Alliance, Bass Anglers Sportsman
Society, Appalachian Mountain Club, New York Rivers United, Aluminum
Company of America and American Whitewater Affiliation will join the
hydroelectric industry in an all-day forum on water usage and stewardship,
" there is also this note...
"... on Monday, April 3, at 8:45-10:15am, the Chief of the native Quebec
people of Uashat Maliotenam Montagnais Band will tell the story of how,
through the development of hydroelectric resources, it saw an opportunity
to spur economic growth, balance environmental concerns and preserve their
traditional way of life."
But almost half the band voted against development, many community members
have been jailed and part of the deal the band signed last year requires
that it must promote the project. If you know someone in DC who can stand
outside the Grand Hyatt on Monday in solidarity with those of us who
condemn such hydro-welfare, please do so. Time is short.
--------- "RE: New Eyes Wisdom & Children's Rights" ---------
Date: Sun, 2 Apr 1995 23:24:15 GMT
From: mosa@netcom.com (Michele Lord)
Subj: New Eyes Wisdom & Children's Rights
Newsgroup: soc.culture.native
This article grows out of an ancient Native American Learning Way
which is the foundation of the Past Is Prologue Educational
Program (PIP), used from kindergarten through college and by
corporations. Information on PIP and on related publications is
available from A Tribe of Two Press, P.O. Box 913, Georgetown, TX
78626; phone/fax (512) 930-5576.
News Eyes Wisdom & Children's Rights
by Paula Underwood
"Listen. There are many ways of looking at the world...through
Old Eyes...through New Eyes. Each brings their special vision.
Each has value."
"For who could tell where danger lies? Who would remind us of
what we have already learned, but for Long Life Wisdom, those who
see now through Old Eyes...and remember the learning."
"Yet those Old Eyes were once young. Once...they saw
everything fresh. Saw...as if it had never been seen before. And
therein, perhaps, lies the best learning. For New Eyes have not
yet learned to presume, not yet learned the Path accepted by the
many. New Eyes...may yet show us the New and Better Path. And we
do well to listen, those of us with Aging Eyes, for who is to say
which brings the greater gift!"
"Perhaps this is so, My Father," I answered him, "But these
New Eyes see little at all just now, just now. And yet your Aging
Eyes see much!"
It was never an accident where we stood at the time. Looking
back, I understand my Father's purpose. For as these words were
spoken, my New Eyes saw only a variable surface of grey
stone...while his Aging Eyes saw over the wall of solid stone
before us.
"Yet," my Father answered, "perhaps you already understand the
nature of Wall better than I...for my eyes are bemused with a
distant Vision. If I seek an understanding of stone-put-together,
will I not ask you? What is a mere walk with your short legs is a
hands and knees crawl for my elevated, Aging Eyes."
And it was so. I stood, facing a limiting wall, no longer
concerned with those limits. Now my self-assigned task was a
gathered understanding of the nature of Wall, the texture of Stone
and its interaction with the ground stone mixed with pebbles which
we call Cement...
After awhile, my Father took my hand and we walked across the
street.
Why was he standing here? My hand still held, we stood facing
a huge truck laden with many things. My Father stood almost with
his nose to these piled up goods.
"Geeze, Honeygirl! Sure wish I knew what was on the other side
of this truck! Can't see a thing 'cept what's piled on top here!"
"Perhaps you can study that," I offered, thinking of my own
recent lesson.
"Yep, perhaps I can. Pretty interestin', too. Still wish I
knew what was on the other side!"
And then I saw...saw how it was that my lower eyes...saw
clearly under the truck, giving full and accurate vision of what
lay beyond.
"Oh, Daddy," I answered, "You are so smart! Look what I see
that you do not!" And I recited to him all the wondrous things
that lay beyond, within easy visual reach of my New Eyes.
* * * * * * *
This -- as I learned these things from my Father -- this is the
basis for the respect in which young as well as old are held.
This was the basis, my Father said, for the very equal rights each
Iroquois child had, perhaps still has.
In the old days, he explained, any child at all could even
choose his, choose her own parents. If life was unhappy where
they were -- he could, she could choose to stay elsewhere within
the great Long House, secure within any of the many possibilities.
Could choose even to stay in a different House. But that was long
ago, my Father said, and perhaps the People no longer follow that
path.
Yet, in reading as I do the Constitution of the Six Nations of
the Iroquois -- The Great Law of Peace -- I find that same
understanding reflected in in this codified and organized Law.
The Law still followed by these Nations. For does it not say, in
the Constitution on which our own Constitution is so greatly
based, does it not say that when an infant is given an Authorized
Name at the Midwinter or at the Ripe Corn Festival that child
shall be recognized as a member of the clan? And is it not within
the clans that the women identify the issues which the the Grand
Council will discuss? And is not every voice -- however young,
however old -- heard at such times?
Does it not also advise the Representatives of the People,
"Cast not over your shoulder behind you the warnings of the
nephews and nieces should they chide you for any error or wrong
you may do..." and does this not tell these "mentors of the
people" to listen to the voices of the young?
And does it not further say, "If either a nephew or a niece
see an irregularity in the performance of the functions of the
Great Peace and its laws, in the Confederate Council or in the
conferring of titles in an improper way, through their war chief
they may demand that such actions become subject to correction and
that the matter conform to the ways prescribed by the laws of the
Great Peace."
* * * * * * *
But I could never learn from any translated Law as well as I
learned from my Father. He lived the lessons he hoped I would one
day learn. Never did it shame him to ask my advice. "Tell me
what your New Eyes see in this," he would petition. And with
great care I would explain to him what my Earth Eyes, my Spirit
Eyes showed me.
And did he learn form this...or did I?
"No one knows how anyone else should live, Honeygirl," he
explained. "Shucks, it takes me full time just to figure out my
own life!"
And when someone challenged my way of being...
"Well...I was wonderin'. How much experience do expect they
have...at being you!"
Little enough, I would say. Perhaps not enough at being who
they are.
And so the very young have every right to judge their own way,
choose their path under the watchful, protective eyes of Long Life
Wisdom. My Grandmother. My Father's Mother, would never chide,
never ask me to be her kind of person. "You thought about what
you're doing'?" she would ask. "I was just wonderin'...whether
you really want to be that kind of person, 'cause that's
interestin', real Interestin'." And that would catch my mind,
pin me to the floor until I could figure out...whether I really
wanted ti be that kind of person.
"It takes a long time to figure out who you are," my Father
explained. "So we think you better start young, real young. By
the time most folks get started, 'pears to me it's already too
late!"
And so I chose my own path, deciding within the different
context of the society around me -- the one that says the right to
decide begins at 21. "Much too late to practice such things," my
Father said. "For who lives longer with our decisions than the
very young. Shall we deny them a public voice?" Seen and not
heard, my Mother;s family said. Seen...and not heard.
So let us understand -- we who are also children of The Great
Tree of Peace under our own Constitutional version -- let us
understand...that experience...is not the only teacher. Sometimes
New and Wondering Eyes give the best advice.
Let me learn this Wisdom from my children.
May we all have the wisdom...to listen.
+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*~+~+*~+*~+*~+*+
"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 mosa@netcom.com
+*+ +*+ +*+ +*+ +*+ +*+
--------- "RE: Fed Recognition, Powwows & Seeking Discussions" ---------
Date: Thu, 30 Mar 1995 18:27:52
From: dlopez@bigmuddy.jaxx.com (Dianne M. Doty-Lopez)
Subj: Fed Recognition, Powwows, & Seeking Discussions
Newsgroup: soc.culture.native
Recently the Houma Indians of South Louisiana applied for Federal
Recognition. They were sent a document from the BIA almost 3 inches thick.
They were not recognized as Natives. They were recognized as a multi-racial
group. I don't understand all of this document or the way the Houmas applied.
I thought it was to be blood quorum, only to find out later that the
application for recognition was made by association of family name. How the
family names were recognized before the group I don t understand. Because of
this BIA opinion I have become more aware of the politics and misconceptions
about these things. Because of so much underhanded oil rush dealings during
the boom for oil and oil lands, it is doubtful that any of the original
documents and records will ever be produced for verification. In our state
you are only listed as black or white until 1964. Only white people could own
or sell land. If an Native was deeded property, surely, he must have
intermarried.So many x's were made on paper for the lands that the oil
flowed under. But who made the X's ? When slaves ran away from the
plantations and cities they headed to the bayous and marshes. The Natives
took them in and intermarried over the years. But recognizing Black Natives
seems to be something that is not acceptable. Why? If the blood quorum is
there? When a tribe is recognized the papers go to other already recognized
tribes for their comments first. What are the thoughts of other Native
Americans on this subject of the Houma's recognition?
Some other questions I want to ask pertain to powwows of the people
of tribes and powwows of hobbyist groups. I understand that there was a
recent agreement of a group of Native Americans on this issue. How does the
public at large who attends a powwow know if he has been honored or shamed? I
know some of the answers to that leading question,but I am seeking opinions on
the subject of powwows.
Lastly, I would like to hear from other Native Americans who will e-mail
to me. I will reply and be grateful to hear from you.
Thank you.
DmDL
dlopez@bigmuddy.jaxx.com
--------- "RE: Legend: Stay on the Path" ---------
Date: Sun, 2 Apr 1995 11:40:33 -0600
From: dlonehi@cp.mnet.uswest.com (Dana Lone Hill)
Subj: Stay on the Path
UUCP email
Hi Gary,
Here is the story that I told on the listserver, I would like to say
that I didn't write it. I heard it on the radio back home in South Dakota.
A long time ago there was this Indian boy. One night he heard a
whipperwill singing. The boy liked the song the whipperwill was singing so
much that he wanted to find the whipperwill, and watch him sing before the
sun came up and he flew away. So the boy left and followed the sound
of the whipperwill.
But wind carried the whipperwill's song far so it was further than
the boy expected. After awhile the boy came to a trail, and he decided to
follow it. Soon the boy caught up to coyote. Coyote saw the boy coming
and so he turned around and said, "What do you want?" the boy said,
"Nothing" Coyote replied, "Then why are you following me?" the boy
answered, "I'm not following you, I heard the whipperwill singing and I
wanted to watch him sing before the sun came up and he flew away." Coyote
looked at the boy and said, "You know I sing. I'm a pretty good singer
if I do say so myself. Would you like to hear me sing?" The boy didn't
want to be impolite and so he agreed to hear him sing. Coyote howled out
a song, and when he was finished he looked at the boy and said, "Well? What
did you think of my song?" The boy answered, "I thank you for the song
but I much prefer the whipperwill's song over yours". This infuriated
Coyote, and he told the boy, "This trail leads to the lake but it take a
long time to get there. Follow me I know a short cut." and Coyote took
off across the field.
It was getting late and the boy didn't want to miss the whipperwill
singing and so he followed Coyote. Coyote took the boy through rough
terrain, into bushes and over rocks. When the boy went over the rocks he
tripped hurt his knee. Finally they got to the lake, but the sun had come
up and the whipperwill had flown away. As Coyote walked away he laughed at
the boy.
Years later when the boy became a man he thought about that night and
the lesson it taught him. Always stay on the path of your one true love,
never deviate or take a short cut because you don't know where it will
take you.
Dana Lone Hill
--------- "RE: Poem: Passamaquoddy Girl" ---------
Date: 07 Mar 95 12:54:28 EST
From: Christopher.A.Newell@DARTMOUTH.EDU (Christopher A. Newell)
Subj: Passamaquoddy Girl
UUCP email
I didn't write this, but I grew up knowing the woman who did pretty
closely. Her death was a loss to our community and in her honor I post
her words so that others may learn from her.
_Passamaquoddy Girl_
A proud Indian girl grows up on the reservation
Takes a walk to the white community
She knew nothing of "them"
She was greeted with laughter
She was treated unfairly
For she did nothing to "them."
She was called a redskin
She looked upon herself saw only brown skin
She wonders what is wrong with"them."
She is called an Apache with a sneer.
She says, I am Passamaquoddy eyes full of tears.
She asks herself what have I done to "them."
They make funny noises imitating her language.
She says to "them" I know two languages.
Doesn't that mean anything to you.
But to "them," they only understood one language.
The language of hate.
She asks herself what have I done to "them."
They don't know her. Still they condemn.
She committed no crime still they prosecute
Stones of injustice are thrown at her
Her heart starts to fill with bitterness.
She proclaims her hate for "them."
Years of ignorance go by.
Then she realized what was happening.
She was getting to be just like "them."
She says I am not one of "them."
I will not condemn all of "them."
For I am Passamaquoddy
A proud Indian woman.
--Mary Ellen Socobasin
Passamaquoddy
1947-1988
I saw Rita Joe 2 summers ago at the Wabanaki Conference on the
Restigouche Mi'kmaq Reserve in Quebec. Her words for young people were
that she is getting old and her disease soon won't let her be able to
write anymore, but for others to continue their education and continue
to express yourself in poetry. I have no gift for the beauty of
poetry, but hopefully through others I can express myself still. For
those of you who don't know who Rita Joe is she's a Mi'kmaq poet who's
published around 3-5 books. She's an elderly woman now, but she's
wise even beyond her years and tells some great jokes. She knows the
importance of learning, but she also knows that you must have fun doing
it, maybe that's why she was one of the best teachers I've ever met.
Torture and education should not be synonymous.
Mary Ellen taught me in grade school and she too was one of the best
teachers I've ever known. This is just a small piece of her.
Woliwon
--------- "RE: Verse: Hawai'ian Book of Days" ---------
Date: 95/03/31 00:06
From: Debra F. Sanders (dfsanders@genie.geis.com)
Subj: Verse: Hawai'ian Book of Days
GE Electronic Mail
A HAWAIIAN BOOK OF DAYS, week of April 9-15
APELILA
(April)
(Welo)
9
Time lays no claim upon the earth's spell of wonder.
10
Earth's seasons are like the tides of the sea, ke kai, --
timeless and everlasting.
11
When man has come and gone, the land will remain.
12
Pele makes the land which is shaped by the ocean.
13
If you want to hear the secret voice of the wind, ka makani,
you must first learn to listen.
14
In your time upon this earth, remember to walk with dignity.
15
Whale song calls me in my dreams.
(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, 6 April 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: berryj@Okway.okstate.edu (John Berry)
From "Bishinik", Jan. 1995, pp. 2,3 (edited for length)
----------------------------------------
April 22, 1995
Everyone is invited to join Chief Hollis E. Roberts and the Choctaw
Nation Tribal Council on April 22nd for a commemorative walk (2 1/2
miles) beginning at the historic cemetery grounds in Skullyville, OK.
All participants planning to walk are requested to meet at the Spiro
School at 9:00am on that Saturday morning and take the shuttle bus
over to the cemetery. Chief Roberts will give a short welcome at
10:00am before leading the 2 1/2 mile walk back to the school football
stadium, where a free lunch of Indian tacos will be served.
This ceremonial walk honors both the traditions and programs of the
great Choctaw Nation of Oklahoma. In 1831, when the Choctaws began
their trips across the "Trail of Tears" during the forced removal of
the Native Americans to the wilderness of Indian Territory, tribal
members left their homes w/ great sadness. The horrifying experience
resulted in the death of many of the Choctaw people. Young and Old
were equally susceptible, w/ sickness and hunger contributing to the
end of many lives.
Skullyville was one of the first Choctaw Nation settlements in
Oklahoma - now listed as a ghost town.
-------------------------------------------------------------------
May 20, 1995
The Choctaw Nation will be hosting the fourth Annual Commemorative
Trail of Tears walk at Eagletown, Oklahoma on May 20th.
The 20 mile walk will begin at Horatio, Arkansas with ceremonies and
snacks at the school and will follow the Panki Bok route to Eagletown,
Oklahoma.
A free lunch will be served to all participants at the conclusion of
the walk. Everyone is welcome to participate. You do not have to be
a tribal member to attend. T-shirts will be available at the
commemorative event. For more information, please call (405)924-8280,
ext. 227.
==========================================================================
From: berryj@Okway.okstate.edu (John Berry)
Subject: Powwow, Enid, OK
KEEPER OF THE PLAINS - A Native American Celebration
April 28, 29, 30; Downtown Enid, OK
Convention Hall, Independence & Cherokee
Head Staff: Head Lady Dancer - Janna Childs
Head Man Dancer - Pat Moore
Head Singer - Louis Cozad
MC - Wallace Coffey
Arena Director - Perry Aunko
---------------------------------------------------------------------
THREE DAY CELEBRATION - Entrance Fee - $3.00 per day
Button Pass to Dancers - $6.00 for all 3 days
FEATURED TRIBE - COMANCHE
****
Friday, April 28th, 1995
5:00PM Arts & Crafts & Food booths open
7:00PM Grand Entry
InterTribal & Contest
****
Saturday, April 29th, 1995
11:00AM Booths open
1:00PM Grand Entry
Contest & InterTribal
5:30PM Supper Break
7:00PM Grand Entry
Scholarship Award
TeePee Competition Winner Announced
Contest & InterTribal
Honoring of Special Guests
Contest & InterTribal
****
Sunday, April 30, 1995
11:00AM Booths Open
1:00PM Grand Entry
Contest & InterTribal
Contest Awards
Everyone welcome to Dance
Contest & InterTribal
All Dancers, families and friends are welcome to come and participate
in the InterTribal Dancing.
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
DANCER REGISTRATION: Friday-5:30PM Saturday-12:00PM & 5:30PM
Contest will be judged on point systems:
Grand Entry, Spot Checks, Contest Points
CATEGORIES:
Adult Ladies & Juniors-Cloth, Buckskin, Fancy Shawl, Jingle Dress
Adult Men & Juniors - Fancy, Straight, Traditional, Grass
* Men & Women age 55 and over compete in one category.
Tiny Tots contest: Sponsored by Janna Childs
DANCE AWARDS:
Adults (Men & Women) Mens, Ladies* Junior Boys, Girls
18 & Over 55+ 13-17 Year
----------------------------------------------------------------
1st $500.00 $300.00 $200.00
2nd $300.00 $200.00 $150.00
3rd $200.00 $100.00 $100.00
This celebration will mark the second annual event in Enid, Oklahoma.
It will begin on Friday with Dance Contest Registration opening at
5:30PM & will continue through Sunday Evening with presentation of
contest awards.
KEEPER OF THE PLAINS SCHOLARSHIP FUND
The Keeper of the Plains Celebration is an annual event produced by
the Keeper of the Plains Scholarship Board, Inc., a non-profit
organization which was estab. in 1993 as a community resource w/ the
mission of planning, implementing and operating a program to award
academic scholarships to Native American students in the geographic
area of Northwestern Oklahoma for the purpose of furthering their post
high school education.
All profits generated from this event will be donated to the
scholarship fund. The recipient of the 2nd scholarship will be
announced on Sat. evening, April 29th at this event.
Your tax deductible donation will be appreciated and may be mailed
to: Keeper of the Plains Scholarship Fund, POB 686, Enid, OK 73702
=======================================================================
Topic 181 Toronto International POW WOW
web:susanodo web.native 2:47 AM Mar 30, 1995
Original Sender: randy.macey@mace.gryn.org (Randy Macey)
TORONTO INTERNATIONAL POW WOW
:::::::::::::::::::::::::::::
MAY 6th & 7th 1995 at THE SKYDOME
Admission
/////////
One Day Pass: Adult: $11.50
Children (under 12) $ 7.00
Two Day Pass: Adult: $19.50
Children (under 12) $12.50
Available at: Ticket Master
Tel: (416) 870-8000
For More Information Please Contact:
INDIAN ART-I-CRAFTS OF ONTARIO
Tel: (519) 751-0040 or Fax: (519) 751-2790
--
| Fidonet: Randy Macey 1:259/436
| Internet: Randy.Macey@mace.gryn.org
=========================================================================
From: ALEX@vms.ucc.okstate.edu
Subject: Pow-wow
Contest Powow
Oklahoma State University
Stillwater, OK
8 April 1995
2-5 Gourd Dance
5-6 Supper
6-11 evening competition
Sponsored by Native American Student Association
Head singer: Row Kisketon
Headman Dancer: Dennis Zotigh
Headlady Dancer: Shoshana Wasserman
Host Gourd Clan: Osage Gourd Clan
Master of Ceremonies: Anthony Arkeketa
ARENA DIRECTOR: Mike Gawhega
Colvin Center Annex
Joe Jones (405) 377-8439
Pete Coser (405) 744-5481
=====================================================================
Sender: aisesnet_general@umt.umt.edu
Subject: Native American Heritage Month at Kansas State Univ.
Original Sender: Clyde Henderson <DREXLER@KSUVM.KSU.EDU>
The Native American Student Body of Kansas State University would like
to extend an invitation and welcome all to be a part of our celebration
during the month of April.
NATIVE AMERICAN HERITAGE MONTH-APRIL 1995
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
Kansas State University
Manhattan, Kansas
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
Saturday/Sunday, April 8-9
Manhattan Town Center
"Native America in the Round"
Dancing and Arts & Craft Show
Wednesday, April 12
7:30 p.m., K-State Union, Forum Hall
Lecture and Reading
Keynote Speaker: N. Scott Momaday,
Pulitzer Prize recipient, Writer, Poet, and Artist
Wednesday, April 19
3:30 p.m. K-State Union, Room 213
Speaker: Dr. L.F. Culley, Professor of Art History,
Kansas State University
Friday, April 21
10:00 a.m. K-State Union, Room 212
Speaker: James Riding In,
Assistant Professor of Justice Studies,
Arizona State University
"Mulberry Creek Massacre"
Tuesday, April 25
1 p.m. K-State Union, Room 212
Speaker: Bunny McBride,
Writer/Anthropologist
"Molly Spotted Elk: A Penobscot in Paris"
Thursday, April 27
10:00 a.m. K-State Union, Room 212
Speaker: Bob Golten,
Co-founder & Director, Indian Law Clinic,
University of Colorado, School of Law
Saturday, April 29
KSU's 6th ANNUAL POWWOW
1:00-5:00 pm Gourd Dancing
7:00-11:00 pm Inter-tribal Dancing
Ahearn Field House (Denison and College Heights)
++Free Admission++
+ + + + + + + + + + + + + + + + + + + + + +
For more information contact:
Multicultural Student Organization
Office, 201J Holton Hall
(913)532-6436
or
Minorities Resource and Research Center
Farrell Library, 103D
(913)532-7453
+ + + + + + + + + + + + + + + + + + + + + +
Sponsored by Native American Student Body; AISES; American Ethnic
Studies Program; the Dept. of Art; the Dept. of Sociology;
Anthropology and Social Work; the English Department's Creative
Writing program; the College of Arts and Sciences; Multicultural
Student Organizations; the Office of Multicultural Affairs; and
the Office of the President.
Thanks!
////Clyde Henderson, director
////MRRC, Farrell Library, KSU
////email: drexler@ksuvm.ksu.edu or (913)532-7453
=====================================================================
From: "Matthew W Kauley" <kaule001@gold.tc.umn.edu>
Subject: U of M Faculty Development Program
++CALL FOR APPLICATIONS++
UNIVERSITY OF MINNESOTA - TWIN CITIES CAMPUS
AMERICAN INDIAN FACULTY DEVELOPMENT PROGRAM
The University of Minnesota is currently seeking American Indian
health professionals for the Faculty Development Program in Medicine,
Nursing and Public Health. Eligible applicants are American Indian
health professionals who have an interest and potential for future
tenure track faculty positions at the University of Minnesota.
Successful applicants will receive a non-tenure track faculty
position at the level of Assistant Professor, Lecturer or Instructor
upon entry into the program.
The AIFDP participant will complete an advanced degree in public
health, environmental health, epidemiology, health services research,
nursing or other degree program consistent with a tenure track
position. Research, teaching and clinical activities will also be
provided.
AIFDP participants are expected to complete the program in two to
three years. Upon completion of the program, the participant is
expected to have the necessary academic qualifications for a tenure
track faculty position at the University of Minnesota or other major
academic health sciences centers.
Selection will be undertaken by the AIFDP selection committees.
Salary will be determined by University guidelines for the level of
appointment.
Please write the Center of American Indian and Minority Health, 420
Delaware St. SE. , Box 293, UMHC, Minneapolis, Minnesota 55455 or
call Sharon Visenor-Oker at (612) 625-0475 for more information.
The University of Minnesota is committed to the policy that all
persons shall have equal access to its programs, facilities, and
employment without regard to race, color, creed, religion, national
origin, sex, age, marital status, disability, public assistance
status, veteran status, or sexual orientation.
Matthew Kauley
kaule001@gold.tc.umn.edu
===============================================================================
==
Topic 481 Peltier Weekend
Jonto alt.native 1:17 PM Mar 31, 1995
(at falcon.cc.ukans.edu) (From News system)
On June 25th and June 26th, Peltier Weekend will be held in Washington DC.
The 25th will be a day of spirituality at Lafayette Park. It will be
a day of prayer for those who have sacrificed so much for the Native
struggle. it also marks the 20th anniversary of the Incident at Oglala.
On the 26th an educational forum will be held at American University
at the Ward Circle Building with speakers and entertainment.
We need as many people present as possible to DEMAND JUSTICE for
LEONARD PELTIER!
Join the Leonard Peltier Defense Committee and the Leonard Peltier
Freedom Campaign for PELTIER WEEKEND and demand justice for all!
For additional information contact the LPDC at PO Box 583,
Lawrence, KS 66044 Or call at (913) 842-5774. fax (913) 842-5796.
Thanks. Peace.
====================================================================
From: bmoreld@news.seattleu.edu (Brian P. Moreland)
Subject: Seattle Pow-wow.
The Native American Student Alliance of Seattle Central Community
College presents their FIRST annual Youth and Education Conference
and POW-WOW
MC Mac Silverhorn
Host Drum Hoka Hey
Sitting Horse
Jackpot Dancing - Cash Prize
Grand Entry: Friday 7pm Saturday 1pm & 7pm
Location: 1718 E. Broadway., Seattle. - SCCC Gym
Date: April 28-29
For more information please call: Chris Caywood (206) 282-9428, or
Al Lane (206) 725-5108
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From: EIRP News <EIRPnews@coopext.cahe.wsu.edu>
Subject: Reminder Letter of 2nd Southwest Indian Livestock Field Days
MEMO TO: All Who Are Interested in the
Southwest Indian Livestock Field Days
SUBJECT: 2nd SOUTHWEST INDIAN LIVESTOCK FIELD DAYS
GALLUP, NEW MEXICO - April 25 and 26, 1995
(Please share this information with all those
who you feel might be interested)
Note:
ALL TIMES FOR THE FIELD DAYS ARE STATED AS MOUNTAIN DAYLIGHT SAVINGS
TIME (New Mexico Time) not Mountain Standard Time (Arizona Time)
Glenda Davis, the Program Chairperson and Veterinarian Technician, The
Navajo Nation Department of Agriculture has asked that I send a reminder
that the 2nd Southwest Indian Livestock Field Days are coming up at the
Red Rock State Park, Gallup, New Mexico, Tuesday and Wednesday,
April 25 and 26, 1995. This event is sponsored by the Southwest Indian
Agricultural Association, New Mexico State University and The
University of Arizona and is hosted by The Navajo Nation Department
of Agriculture.
Topics to be discussed during the Field Days are, Livestock
Marketing, Range Management, Horse Handling and Wool Marketing. A
special youth program is being planned for April 25. It will begin
at 10:00 A.M. For additional information on the youth portion of
program contact Esther Hubbell, Extension Agent, Navajo County
Cooperative Extension, 402 E. Hopi, Holbrook, AZ 86025,
Phone: (602) 524-6271.
Please pre-register by either sending in the enclosed
pre-registration form or calling (602) 871-7406 at Th Navajo Nation
Cooperative Extension Office, Window Rock, AZ.
The pre-registration deadline, including youth, is Monday, April 10, 1995.
There will be a $10.00 registration fee for adults ($5.00 for
students) which can be mailed to the following address: The
Southwest Indian Livestock Field Days, Cooperative Extension, The
Navajo Nation, P.O. Box 1339, St. Michaels, AZ 86511. After April
10, 1995, the registration fee for adults will be $15.00. Make
checks payable to: Southwest Indian Agricultural
Association or SWIAA. (PLEASE NO PURCHASE ORDERS).
Registration will start at 7:00 A.M. on Tuesday, April 25th at the
Red Rock State Park, Gallup, New Mexico. The program will begin at
9:00 A.M. Mountain Daylight Savings Time.
The sponsors of this event are putting a program together they feel
will be beneficial for all livestock producers.
Howard E. Jones
Coordinator
Native American Programs
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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:
Debra F. Sanders(Kepola), Paula Underwood via Michele Lord, John Berry
Christopher A. Newell, Dianne M. Doty-Lopez, Ann Stewart, Janet Smith,
Gary Armstrong, Frosty Deere, Dana Lone Hill,Lubicon Cree(Press Release),
National Commission for Democracy in Mexico <moonlight>
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~ all items below this line have already been distributed by our
brother, Jay Brummett, via the NATIVE-L or NATCHAT mailing lists.