From gars@speakeasy.org Wed Jul 9 00:21:40 2003 Date: 8 Jul 2003 23:45:34 -0000 From: Gary Night Owl To: Internet Recipients of Wotanging Ikche Subject: Wotanging Ikche--nanews11.028 _ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' ____ _ , ___ _ , ___ / ' ) / / ) ' ) / / ' VOLUME 11, ISSUE 028 / /-< / /--/ /-- __/_ / ) (___/ / ( (___, WOTANGING IKCHE - Lakota - Common News Wotanging Ikche and Native American News Copyright c. 1996-2003 nanews.org Aboriginal/AmerIndian Perspective about the First Nations of Turtle Island July 12, 2003 Passamaquoddy Accihte/ripening moon Blackfeet niipoomahkatoyiiksistsikaa to's/summer big holy day moon +-------------------------------------------------------+ | Much more happens in Indian Country than is reported | | in this weekly newsletter. For daily updates & events | | go to http://www.owlstar.com/dailyheadlines.htm | +-------------------------------------------------------+ Otapi'sin Atsinikiisinaakssin -- Blackfeet -- News for All the People Ni-mah-mi-kwa-zoo-min -- Ojibwe -- We Are Talking About Ourselves Aunchemokauhettittea -- Naragansett -- Let Us Share News Kanoheda Aniyvwiya -- Cherokee -- Journal of the People O Es'te Opunvk'vmucvse -- Creek -- People's New News O o O Acimowin -- Plains Cree -- Story or Account O o O Tlaixmatiliztli -- Nahuatl -- News O o o o o O Agnutmaqan -- Listuguj Mi'kmaq -- News O o O Sho-da-ku-ye -- Teehahnahmah -- Talking Birchbark O o O Un Chota -- Susquehannic Seneca -- The People Speak O Ha-Sah-Sliltha -- Ditidaht Nation -- News of the People Ximopanolti tehuatzin, inin Mexika tlahtolli -- Nahuatl -- For you we offer these words It-hah-pe-hah Ah-num pah-le -- Chickasaw -- Together We Are Talking Dineh jii' adah' ho'nil'e'gii ba' ha' neh -- Navajo Nation -- What's Happening among The People News Okla Humma Holisso Nowat Anya -- Choctaw -- People(s) Red Newspaper Hi'a chu ah gaa -- Pima -- The stories or the talk of the People Native American News -- Language of the Occupation Forces ==>If you want your Nation represented in the banner of this newsletter<== email gars@nanews.org with the equivalent of "News of the People" in your tribal language along with the english translation <================<<<< >>>>================> This newsletter is produced in straight ASCII text for greatest portability across platforms. Read it with a fixed-pitch font, such as Courier, Monaco, FixedSys or CG Times. Proportional fonts will be difficult to read. <================<<<< >>>>================> This issue contains articles from www.owlstar.com; www.indianz.com; www.pechanga.net; Indian Trust ListServ, Frostys AmerIndian, ndn-aim and Rez Life Mailing Lists; Newsgroups: own.natives, alt.native, alt.discuss.native-american, alt.native.law, soc.culture.native UUCP email IMPORTANT!! ----------- In accordance with Title 17 U.S.C. section 107, all material appearing in this newsletter is distributed without profit to those who have expressed a prior interest in receiving this information for educational purposes. <================<<<< >>>>================> This newsletter is a way of keeping the brothers and sisters who share our Spirit informed about current events within the lives of those who walk the Red Road. ++ It may be subscribed to via email by sending a request from your own internet addressable account to gars@speakeasy.org ++ It is archived at http://www.nanews.org <================<<<< >>>>================> +-- -- -- -- -- -- -- -- -- -- -- --+ + -- -- -- -- -- -- -- -- -- -- -- + | As historian Patricia Nelson | | Once a language is lost, it is | | Limerick summarized in "The | | gone forever | | Legacy of Conquest: The Unbroken | | * Of the 300 original Native | | Past of the American West... | | languages in North America, | | "Set the blood quantum at | | only 175 exist today. | | one-quarter, hold to it as a | | * 125 of these are no longer | | rigid definition of Indians, | | learned by children. | | let intermarriage proceed as | | * 55 are spoken by 1 to 6 elders;| | it had for centuries, and | | when they die, their language | | eventually Indians will be | | will disappear. | | defined out of existence." | | * Without action, only 20 | | "When that happens, the federal | | languages will survive the next| | government will be freed of | | 50 years. | | its persistent 'Indian problem.'"| | Source: Indigenous Language | +-- -- -- -- -- -- -- -- -- -- -- --+ | Institute | |http://www.indigenous-language.org| This issue's Elder Quote: + -- -- -- -- -- -- -- -- -- -- -- + ======================== "Our wise men are called Fathers, and they truly sustain that character. Do you call yourselves Christians? Does the religion of Him who you call your Savior inspire your spirit, and guide your practices? Surely not." "It is recorded of him that a bruised reed he never broke. Cease then to call yourselves Christians, lest you declare to the world your hypocrisy. Cease too to call other nations savage, when you are tenfold more the children of cruelty than they." "No person among us desires any other reward for performing a brave and worthwhile action, but the consciousness of having served his nation." "I bow to no man for I am considered a prince among my own people. But I will gladly shake your hand." __ Joseph Brant (Thayendanegea), Mohawk, to King George III +- -- -- -- -- -- -- -- -- -- -- -+ | Indian Pledge of Allegiance | The Indian Pledge of Alleg- | | iance was first presented | I pledge allegiance to my Tribe,| on 2 December '93 during the | to the democratic principles | opening address of the Nat- | of the Republic | ional Congress of American | and to the individual freedoms | Indian Tribal-States Relat- | borrowed from the Iroquois and | ions Panel in Reno, NV. NCAI | Choctaw Confederacies, | plans distribution of the | as incorporated in the United | Indian Pledge to all Indian | States Constitution, | Nations. | so that my forefathers | | shall not have died in vain | Walk in Beauty! Night Owl +- -- -- -- -- -- -- -- -- -- -- -+ +- -- -- -- -- -- -- -- -- -- -- -- -- -+ | Journey | In the summer and early fall | The Bloodline | of 1998 the Treaty Unity Riders | | rode a thousand miles on horse- | For all that live and live by law | back, carrying a staff and | We Stand, we Call, We Ride | praying each step of the way. | For All that fear and fear by sight | | We Hear, we Listen, we Ride | These prayers were offered for | For all that pray and pray by strength| each of us, and that the Unity | We Feel, we Move, we Ride | of all Peoples might happen. | For all that die and die by greed | | We Hurt, we Cry, we Ride | Tatanka Cante forwarded this | For all that birth and birth by right | poem on behalf of all the Unity | We Smile, we Hold, we Ride | Riders that we might stop and | For all that need and need by heart | ask if the next words we say, the | We Came, we Went, we Rode. | next act we make is for the good | | of the People or is it from ego | Treaty Unity Riders | for self. +- -- -- -- -- -- -- -- -- -- -- -- -- -+ O'siyo Brothers and Sisters! Did Colonel Pratt and his vermin-ridden ilk triumph after all? Carlisle Indian School in Pennsylvania was founded by then Captain Richard Henry Pratt in 1879. Pratt was a leading proponent of the assimilation through education policy. Believing that Indian ways were inferior to those of whites, he subscribed to the principle, "kill the Indian and save the man." At Carlisle, young Indian boys and girls were subjected to a complete transformation. Barbaric acts, such as scrubbing the childrens' mouths with camel hair or steel scrub brushes if they made the mistake of speaking their tribal tongue were typical. The slit-window dungeons still exist as stark evidence of the inhumane treatment children, even in their infancy, were subjected to to turn them into "good little Indians". Chemawa Indian Training School, near Salem, Oregon, Haskell in Kansas and many others followed, intent on making every Indian red only in appearance. In the 1920s an attempt was made by the Bureau of Indian Affairs to put a stop to Indian dancing. By the 1920s there was no longer the fear of such "pagan" rituals that drove this effort. Rather, it was more continuing effort to rid the United States of Indians through cultural genocide. If you think it stopped there, you are completely mistaken. There is an article detailing the terrible beatings one girl received at Wahpeton Indian School in the late 1950s. Go read it for yourself at http://www.canoe.ca/CNEWSFeatures9904/28_indians.html I am sixty years old. I have never pretended to be more than a mixed-blood. I can assure you I cannot carry on a meaningful conversation in the tongues of my Native ancestors. I can say a few things and even make myself understood, but it is little more than parroting. It isn't conversational, at all; and I am hardly alone in this sad truth. As my mother was growing up she learned young to NEVER refer to their Indian blood or speak any on the words she had heard that were not English. There were still laws on the books where she grew up that denied anyone of Indian blood from testifying against a white, no matter the grievance. Those laws remained on the books until the 1960s. There are words and phrases in our native languages that describe our views of the world in ways that translations to another language simply cannot do justice to. Even the most sincere transliterations do not create the same word image as simple phrases that honor the heart of the speaker. Pratt and others like him knew this. Kill the languages, kill the cultural activities and you have effectively killed the root of the people. After that, it's just a matter of a few laws and a few stockades and you have eliminated the People, leaving only a shallow reminder of the rich heritage, now lost. There are efforts to revitalize languages and cultural activities throughout Indian Country. Is it enough? Is it soon enough? Or have the Pratts of this world won? Articles in this issue point out the urbanization of Indian Peoples. The loss of others to speak to is a sure way to kill the language and the Indian "who once spoke it." ===== THIS JUST IN.... Summer help for CNO Elders!!! (Let an Elder know.) Any tribal Elder who lives within the Cherokee Nation's jurisdictional boundaries, who is 60 years of age or older, and medically disabled can recieve a air conditioner for their home from the Tribe. They need to call 800-256-0671 Ext. 2366 for Marsha Lamb or Ext 2241 for Lisa James. They can also apply for assistance for their electric bills at the same time. Dohiyi Ani Oginalii , , Gary Night Owl gars@nanews.org (*,*) P. O. Box 672168 gars@speakeasy.org (`-') Marietta, GA 30008, U.S.A. ===w=w=== ----------- News of the people featured in this issue ---------- - More Indians moving to Cities - Tribal Jurisdiction - Elders showed faces Supreme Court Test how to Retain Identity - Government's Virtual Ledger - YELLOW BIRD: A (Prairie) Rose riddled with Errors by any other Name - Native American Rights Fund - Tribes reject Call to Action State's Tobacco Tax Compact Plan - Chiefs of Ontario - Blackfoot Confederacy elect Charles Fox gathers in Alberta - Newfoundland Mi'kmaq - Budget Proposal seek Legal Status could further strain Relationship - Saskatchewan Case - Rosebud Leader ousted from Office sparks Jury Concerns - Saving Zuni Lake - Disappearing in America becomes State Priority - Tribe, County - Ancient Pueblos forced reach Policing Agreement to cope with Drought - Teen killed after Hit-and-Run - Roots of Seneca Anger - Navajo Accountant missing - Suquamish seek Parkland along with $39,000 - Court rules Tribe - Tulsa Police accused of Racism owed Self-Determination Funds in Death - Native Vietnam - Native Prisoner Veterans' Photographs -- Female NA Prisoners - Old Fishing Methods - History: Carlisle Indian School used by a New Generation - Rustywire: Cultural Survivial - Tribes oppose changes to BIA - Poem: Hocoka - Still more Indian Trust Records - Verse: Hawaiian Book of Days Destroyed - Knotted Strings may hold Key to Incan Writing --------- "RE: More Indians moving to Cities" --------- Date: Sun, 6 Jul 2003 10:47:57 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="URBANIZATION" http://www.owlstar.com/dailyheadlines.htm http://www.azcentral.com/news/articles/0706urbanindians06.html More Indians moving to cities Angela Cara Pancrazio The Arizona Republic July 6, 2003 Alvis Robertson chants and pounds his drum inside rented office space, against a backdrop of glass and steel office towers, far from the red rock spires of Indian land. A member of the Sisseton/Wahpeton Tribe of South Dakota, the Tempe man works with Native American teenagers growing up in urban settings, teens who identify with rap star Eminem more than their Indian culture. They are part of a fast-growing Native American population in the Valley. In Maricopa County, there are more than 50,000 Indians representing more than 80 tribes. Many of them left behind the poverty and 50 percent unemployment rates on reservations to seek education and other opportunities in the city. We miss the spires, clean air, community atmosphere and the closeness of family, but we realize that this is the world we have to deal with to attain our goals and education. We always have the aspiration of returning home," said Cal Seciwa, director of the American Indian Institute at Arizona State University in Tempe. Leland Leonard, chief executive officer of the Phoenix Indian Center, said the urban Indian population in Maricopa County is expected to continue the rapid growth it has shown over the past decade. The growth is already reflected in enrollment at the institute at ASU. Seciwa, a Zuni, said the number of students seeking help has quadrupled in the past decade, from 350 to more than 1,200. Now 51, Robertson has lived in the Valley since he was 10. He is emblematic of American Indians in the 1950s who were transported off their home reservations through federal relocation programs. They were sent to cities from Cleveland to Los Angeles for job training in blue-collar trades. Robertson's father first went to Chicago, then Los Angeles and finally the Valley. When Robertson's father grew homesick, he told stories and developed dances with his friends called "fancy dancing," derived from traditional eagle feather dances. "It helped them keep their identity when they were relocated to cities," Robertson said. Scattered population Retaining cultural identity is often an individual undertaking. Susan Lobo, a visiting scholar and teacher at the University of Arizona in Tucson, said American Indians are more scattered within populations than other minority groups. "There's not a neighborhood to go to like the barrio or Chinatown," Lobo said. "They're not a place-located community; they're networked-based people who know each other. "That's distinctive from other communities and part of the reason Indian people are so invisible." Cultural ties that were once second nature on the close-knit reservation are more difficult to retain. Great distances from their families back home create another hardship in carrying traditions from generation to generation. Inside the Phoenix Indian Center, eyes of young children, teenagers, parents and one elder watch and listen to Freddie Johnson. The 37-year-old Navajo teaches "Understanding the Dine Self." He grew up in the Four Corners region. With his words, he feeds his culture to urban Navajos. It provides balance in the mainstream world, one that he and his wife entered out of necessity. Johnson and Cheron, his wife, moved from the reservation two years ago so she could study nursing at ASU. Historically, he said, tribes leave to get an education. Experiencing a different lifestyle has been far from easy, Johnson said. "(But) I'm sharing my culture and language with those who are willing to learn their language and culture," he said. "Some who grew up here don't know the reservation at all." Seven-year-old Jowan Fritsch and his mother, Panthea Begay, sat side by side in Johnson's class. Begay's childhood was much different from her son's. Her family moved to Mesa from Ganado on the Navajo Reservation when she was 5. Every weekend the family drove to the reservation to visit Begay's grandparents. Such visits are less frequent for her son. This summer, two hours a day, four days a week, Begay and her son attended Johnson's class. "I've been very neglectful about teaching Jowan about his culture and the language," she said. "I want to teach him about what his grandfather's world was like." Weekend visits For Rachel and Bradford Antonio, economics sent Bradford to work in the Valley as a journeyman carpenter. She stayed behind on the reservation with their children. "He missed the kids, and we saw him every other weekend," Rachel said. In May 2000, the Antonios uprooted themselves from a remote area southwest of Chinle and left Low Mountain, where trees, hills, horses and cousins surrounded them. It gave Rachel the chance to further her education as a Navajo language instructor. Their oldest son, Brandon, then 13, "was constantly nagging, 'Let's go home, it's Friday.' I'd tell him we can't go back every weekend," Rachel said. Brandon lost weight; he was quiet and withdrawn. "We had to go back and have a Blessing Ways ceremony with a medicine man to get him out of that stage to get his old self back," she said. This fall Brandon will be a sophomore at Thunderbird High School. He's on the basketball and football team. At least once a month, they go home to Low Mountain to see Rachel's 87- year-old grandmother, Frances Kanuho. The last visit to Low Mountain was more trying. Her grandmother, with her white hair pinned behind her head, dressed in a calico skirt and a traditional velveteen blouse bedecked with turquoise and silver, leaned on crutch and cane as she always does and sat in her lawn chair so that she could wave as they disappeared. Before they left, she told her granddaughter, "Shaa dawohne'e' la'go." "Don't forget about me." Staff reporter Betty Reid contributed to this article. Copyright c. 2003 The Arizona Republic. --------- "RE: Elders showed how to Retain Identity" --------- Date: Sun, 6 Jul 2003 10:47:57 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="RETAINING TRIBAL IDENTITY" http://www.owlstar.com/dailyheadlines.htm http://www.azcentral.com/news/articles/0706urbanindianside06.html Elders showed how to retain identity Mikaela Crank The Arizona Republic July 6, 2003 I am from Dennehotso, in northern Arizona. In Navajo, it means "green meadows." For the past three generations, members of my family had to leave this valley that is surrounded by red rocks for jobs and education. Dennehotso is a reservation town without everyday conveniences of life. It's a place that teaches you to work hard. For me, it carries memories of my family: sheepherding, making fry bread and playing in the cornfields. Leaving the reservation is like leaving behind a security blanket of family routines: eating together, speaking Navajo and protecting each other. Living away from the reservation is like a war. You are not sure whether you are going to survive or die. The way to survive is to overcome the homesickness by holding onto the memories, identity, and tradition. I learned this from my grandfather and father, who were forced to leave the reservation but were also able to survive and come home. My grandfather, John McKerry, was the first in my family to leave, sent away by the government in 1916 at the age of 20. He left Dennehotso for Barstow, Calif. He worked on the railroad and went to school at the Sherman Boarding School in Southern California. My grandfather learned carpentry and mechanical trades. He was my only grandparent who spoke English. He returned to the reservation when he was still a young man. He maintained his Navajo identity and blended some Anglo culture. He was the first one in Dennehotso to own a truck, a 1925 Ford. He built the only stone house with a corral and shed and lived there until he died at 103. My grandfather showed me that Anglo culture is nothing to be feared. Like my grandfather, my father, Dan L. Crank, was sent away from the reservation by the Bureau of Indian Affairs to go to school and to work. He attended schools in Utah and Kansas and worked in Chicago. This was in the 1950s and 1960s, when the government's relocation program pushed thousands of American Indians to big cities. My father survived this devastating time for American Indians, a time that saw the rise of the American Indian Movement. He proved that racism could be beat by not letting the BIA officials convert his language, religion or identity. My father showed me how never to compromise my Navajo identity. I have watched him continue to hold the Navajo traditions by praying to the Holy People, using Tadadiin (corn pollen), singing the ceremonial songs, speaking the language, sharing the culture with others and having long hair. He taught me that bravery comes when you are alone fighting for your own existence. Unlike my grandfather and father, I chose to leave the reservation to have a better education. I attended boarding schools in New Hampshire and Hawaii. I graduated in May from the Hawaii Preparatory Academy. Another Navajo and I were the first American Indians to graduate from the academy. It was tough to be away for nine months and be one of the only American Indians at school. I coped by remembering the stories of my father and grandfather who fought the war of being away and returned as heroes. They wouldn't let anyone transform their identity. I will attend Arizona State University this fall. I plan to major in journalism and minor in American Indian studies. I want to tie both worlds and become a future advocate for the Navajo people. Copyright c. 2003 The Arizona Republic. --------- "RE: YELLOW BIRD: A (Prairie) Rose by any other Name" --------- Date: Thu, 3 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="YELLOW BIRD: NAMES" http://www.owlstar.com/dailyheadlines.htm http://www.grandforks.com/mld/grandforks/~/dorreen_yellow_bird/6189879.htm DORREEN YELLOW BIRD COLUMN: A (Prairie) Rose by any other name. June 28, 2003 I have a friend whose name is Sandy Walks Over Ice. Like so many friends we meet along the way, I lost track of her but have never forgotten her. I thought of her when a recent conversation with a group that included both Native and non-Natives turned to American Indian names. Some of our names just don't set right on a tongue unfamiliar with the culture or in the ear of those who aren't around Native people. The discussion in this group began because I mentioned I sometimes get e-mails from people whose Indian names don't sound authentic to me. Some seemed made-up, I said. Well, of course, I don't know that for sure, so most of us agreed if that's what the e-mailers call themselves, that is what we will call them. Native names such as Walks Over Ice are not always easy to live with. My girlfriend and I started college in Phoenix many years ago. We started classes together for mutual support. On the first day of class, the teacher called the names of those who had registered. He stopped when he got to Sandy's name and said, "Do you really want me to read your name?" She smiled this big smile that covered her whole face and nodded her head. He said, "Listen to this, class: Her name is Cassandra Walks Over Ice." Everyone laughed. I was next. When he called my name - it was Lone Fight then - there wasn't a snicker. I guess after Cassandra's name, the novelty had worn off. Still, Lone Fight wasn't always comfortable either. People wanted to say Fights Alone or Lone Flight because that made more sense to them. While I was in college at Haskell Institute in Lawrence, Kan., (now the Haskell Indian Nations University), there was a girl named White Deer Stands in Water. She went by White - probably because she had experienced the same kind of reaction to her name as my friend, Sandy, had to Walks Over Ice. I am Sahnish (Arikara) and Dakota/Lakota. Here are some of the long names of my ancestors on both sides: Bull Stands in the Water, Strikes the Lodge, Young Eagle Chosen, Gourd Rattle and Red Foolish Bear. Son of the Star was one of the last traditional chiefs of the Sahnish. Bob-Tail Bull was a scout who died in the Battle of the Little Big Horn. Some of the Lakota names are of the warriors Rain in the Face, Touch the Clouds and Afraid of the Bear, but the names most familiar are Sitting Bull and Crazy Horse of the Lakota and White Shield, old chief of the Sahnish. When translated correctly, all these names have deep meaning. But sometimes, the meaning is lost in translation. I heard some of the old people tell us that there were some Native words that can't be translated. You can see examples of poor translation some of the Indian people's humorous stories that have been translated into English. They just lose their punch and fall flat. Native words are very descriptive. A few words can set an entire scene that in English may take many words. I often use the example of my great-grandfather, Bear's Belly. When I was a child, I told my grandmother I thought he had a strange name. She said he was a leader of the Bear Ceremony, and he earned his rights to the bear reference. But the belly of a bear doesn't seem like anything to be proud of, I told her. She said the belly of a bear is a prized part of the animal. It is the softest and finest part. So, his name might have been "Man Who Earned the Right to the Finest Part of the Bear," but was translated by government agents as "Bear's Belly." Why are there few of those longer and truer names? It is probably the influence of the majority society. I believe my friend uses Walks in all normal situations, Walks Over Ice for legal situations. It is easier. In the early and middle 1900s, there was a strong push among Native people to Anglicize their names. So, common names such as Jones, Smith and Brown began to show up. Don't misunderstand: Not every Jones, Smith or Brown that you'd find on the reservation were chosen in this way. Some were names brought into a tribe by a Native woman who married someone with that name and then passed it on to their children. With increasing numbers of American Indian names flowing off the Internet like a mountain stream, perhaps there may be a turning back to the old names. Be warned, however, there are potential problems. With a name like Yellow Bird, I know. Computers programs already don't like two names and I think they may crash with three or four. Yellow Bird writes columns Tuesday and Saturday. Reach her at by phone at 780-1228 or (800) 477-6572, extension 228, or by e-mail at dyellowbird@gfherald.com. Copyright c. 2003 Grand Forks Herald/Grand Forks, ND. --------- "RE: Tribes reject State's Tobacco Tax Compact Plan" --------- Date: Sun, 6 Jul 2003 10:47:57 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="NO TO OKLAHOMA" http://www.kotv.com/pages/viewpage.asp?id=48075 Tribes reject state's tobacco tax compact plan July 6, 2003 OKLAHOMA CITY (AP) -- Oklahoma Indian tribes are rejecting the state's latest proposal for a tobacco tax compact. The 12 American Indian tribes whose compact extension expired June 30 are expected to send a joint letter to the governor outlining their concerns. Gov. Brad Henry said negotiations are ongoing and progress is being made. Tribal officials disagree. "The day we went into a negotiation meeting at the state Capitol, tribal leaders were handed a proposed compact that 90 percent of the leaders had never seen," said Mary Williams, tax administrator for the Osage Tribe Tax Commission. Williams said the state's proposal includes a provision that would boost the tribe's tax burden if the state should increase taxes on tobacco. Under the state's current tobacco compacts, tribal smoke shops are required to pay 25 percent of the state cigarette tax, which is 23 cents. If the cigarette tax is increased, the state's proposal would push tribes' share to 50 percent of the state tax. The state would then put a portion of that money into an account and refund it quarterly to the tribes. "This would devastate the tribes and our members who own small businesses," Williams said. "Also, we're able to control our own money. We don't need the state to do it for us. Placing the money in a trust would benefit the state. There's no benefit there for the tribes." Meanwhile, tobacco compacts with the 12 tribes have been extended for a second 90-day period. The agreements were set to expire Jan. 1, but former Gov. Frank Keating extended the deadline to June 30. If the tribes do not agree to compact with the state, the 25 percent collection rate jumps to 75 percent. The governor's staff has been working to negotiate what they had hoped would be a model compact with all the tribes in Oklahoma both for gaming and the tobacco tax. Legislation that would have expanded gaming in Oklahoma did not pass the Legislature. Tribal leaders said they want to do what's best for the state. "We all live in this state together and we've always been able to reach an agreement," Bailey said. "I'm sure the governor's office is going to be fair with everyone." Copyright c. 2003 KOTV, A Griffin Communications, LLC Subsidiary. --------- "RE: Blackfoot Confederacy gathers in Alberta" --------- Date: Thu, 3 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BLACKFOOT GATHERING" http://www.owlstar.com/dailyheadlines.htm http://www.goldentrianglenews.com/display/inn_glacier_reporter/news/news6.txt Blackfoot Confederacy gathers in Alberta to renew historic ties BY JAMES MCNEELY FOR THE GLACIER REPORTER July 3, 2003 The four tribes of the Blackfoot Confederacy gathered in their traditional territory of northwest Alberta to renew historic ties and pursue common interests for its Canadian and U.S. members June 19-21. The Blood Tribe, Siksika Nation, Piikani Nation and Blackfeet Nation met in Canmore to discuss interests shared by the four Blackfoot speaking Nations and discussed re-establishing traditional territory. Chris Shade, Chief of the Blood Tribe, which was this year's host, reinforced this agenda in his opening statement to the media. "We have chosen Canmore as the site of the Blackfoot Confederacy Conference to re- establish this are as our traditional territory," said Shade. The year's conference also coincided with Canada's National Aboriginal Day, which was Saturday, June 21. In recent years, governments have ignored or overlooked the Blackfoot Confederacy's territory to the detriment of the Confederacy Tribes, who are now re-affirming the parameters of their territory prior to European contact. Before contact, this territory was bordered to the north by the North Saskatchewan River, to the south by the Yellowstone River in what is now Montana, west by the Continental Divide, and east by the Great Sand Hills, now in Saskatchewan. The Blackfoot Confederacy Tribes share common language, culture, heritage and spiritual beliefs, and prior to contact were allied for economic and political strength. There were a number of treaties made by the Blackfoot with enemy tribes over the centuries to enhance trade and commerce, and to strengthen their power in their traditional territories. One of the first known treaties made with the European nations was the Lame Bull Treaty of 1855, which was between the U.S. government and the Blackfeet Nation, sometimes known as the Yellowstone Treaty. In 1877, the Blood Tribe, Piikani Nation and Siksika Nation made another treaty with the Canadian government, known as Treaty 7. There were drastic changes in Blackfoot territory when the U.S.-Canadian border was established, severing part of the Confederacy. The South Peigans, or Blackfeet, were now south of the border while the other three tribes remained north of it. This had a profound impact on all the Blackfoot people and can be felt today. Traditional ceremonies such as the Okan, medicine pipe openings and various other ceremonies once shared by all have been affected because the people cannot move back and forth freely across the border without having their belongings subject to search. The border also hindered political activity among the Blackfoot Confederacy and to a great degree the socio- economic development of the tribes. The renewed interest in the Blackfoot Confederacy by present-day leaders has resulted in the Blackfoot Confederacy Conferences, where old alliances are re-established and the political and economic power of the Blackfoot Nation is being rekindled. This initiative has been ongoing since 1989 when the first meetings of chiefs began and marked a new era in the history of these tribes. Some of the other topics that were discussed at this year's conference included the protection of cultural and intellectual properties; a treaty overview (Lame Bull Treaty); recent federal legislative initiatives, such as Bill C-7 FNGA, C-6 Specific Claims Resolution Act and Indian Reorganization Act (U.S.); and border crossing issues including Customs and Immigration, and Fish and Wildlife. In attendance were Siksika Nation Chief Adrian Stimson Sr., Blood Tribe Chief Chris Shade, Piikani Nation Chief Peter Strikes With A Gun and Blackfeet Nation Chief Earl Old Person. Also in attendance from the Blackfeet Nation were Al Potts, Dave Gordon, Jodi Wippert, John Running Rabbit, Heather Gobert, Keith Lame Bear and James McNeely. For more information on the Blackfoot Confederacy Conference, contact James McNeely, Blackfeet Nation Media Representative, at the Blackfeet Tribal Office (406) 338-7521. Copyright c. 2003 Golden Triangle Newspapers. --------- "RE: Budget Proposal could further strain Relationship" --------- Date: Wed, 2 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="WISCONSIN SNEAKUP" http://www.owlstar.com/dailyheadlines.htm http://www.gogreenbay.com/page.html?article=120744 Budget proposal could further strain tribe's relationship with Legislature Tribe stands to lose portion of cigarette tax By Jessica La Plante News-Chronicle If Gov. Jim Doyle doesn't veto a tax provision in the new state budget, Oneida Nation leaders say it would be a throwback to the days when the tribe couldn't trust the U.S. government to keep its promises. Kathy Hughes, vice chairwoman of the tribe's Business Committee, said the provision would violate a 1988 agreement that gives the tribe 70 percent of tax revenues from cigarettes sold on the reservation. "That's an agreement that was reached with the state of Wisconsin over a decade ago," Hughes said. "There was no discussion about it between the state and tribe; they simply included it in their budget package." The measure included in the budget reverses the split to give the tribe 30 percent while the state would get 70 percent of the tax revenues. Hughes said the tribe relies on the money to help fund social-service programs for its 15,000 citizens. More than straining the tribe's resources, passing the provision could weaken the tribe's relations with state legislators. If the governor does not veto the measure, "I think there would be certainly more caution in how we proceed in entering (future) agreements," Hughes said. She said even more troubling than the loss of money is what the tribe perceives as a breakdown of communication with the state. She said written appeals sent to state lawmakers about the issue have gone unanswered. When the tribe learned of the cut, "we definitely felt left out in the cold," she said. "It brings us back to decades ago when there was tension. It's unfortunate that some of the things that occurred more than a decade ago seem to be occurring again." A new gaming compact, negotiated between Doyle and the tribe, has created tension between tribal leaders and lawmakers, Hughes said. A bill was passed in the state Assembly to override the governor's agreement, but he vetoed the measure. In exchange for expanded gambling rights for an unlimited time period, the compact requires the tribe to make a $20 million payment to the state in 2004 and 2005 and another $18 million payment in 2006. After that, the Oneida will pay 6 percent of their profits to the state in 2007, then alternate between 4 and 5 percent in following years. The Oneida are paying $4.85 million a year, tribal officials have said. To meet that obligation, the tribe will have to borrow money, making the $2 million in cigarette tax revenues all the more valuable, Hughes said. Despite the large payments the state will receive from the Oneida and other tribes, Hughes said some legislators feel Wisconsin got a bad deal. She said she fears the recent changes in the budget are an attempt by legislators to right a perceived wrong. To persuade the governor to veto the budget proposal, the tribe will increase its lobbying efforts in the upcoming weeks. "We've been referring to this as punitive actions against the tribe for disagreement on how the whole compact process was handled," Hughes said. Members of the Wisconsin Legislature, however, disagree. State Rep. Becky Weber, R-Green Bay, whose district includes part of the Oneida reservation, said the proposed tax measure was an act of desperation, not retaliation. "Because of the $3.2 billion deficit, anywhere there was a pot of money, it was taken to balance the budget," she said. Weber said she and other legislators met with the tribe on several occasions to hear their concerns about the budget. "I feel that the tribe did have as much input as anyone else did into the decision making of the joint finance committee," Weber said. "It's different to say we didn't have input than to say we had input but we didn't like the end results." She said the tribe received no more or less consideration than any other special-interest group, and said she didn't believe the provision violates any pre-existing agreements with the tribe. "I don't believe they've done anything that would be illegal by any means," Weber said. "There's a lot of money that was taken this time around that people do not feel was ethical or fair, but this is a drastic budget." Copyright c. 2003 Green Bay News-Chronicle. --------- "RE: Rosebud Leader ousted from Office" --------- Date: Sat, Jul 5 2003 09:13:37 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="TEZ DUYSAC REMOVED" http://www.owlstar.com/dailyheadlines.htm http://www.rapidcityjournal.com/articles/2003/07/04/news/local/news03.txt Rosebud leader ousted from office By Natasha D. Bordeaux, Journal Staff Writer July 5, 2003 ROSEBUD - Allegations of ethics violations involving a business transaction with Rosebud Casino prompted the removal of Rosebud Sioux Tribal Council Rep. Tez Duysac from public office on Monday, tribal officials said. The council's decision came during a special public hearing of the tribal council that was presided over by Rosebud Sioux Tribal Judge Sherman Marshall. The vote to remove Duysac was 16-2. Duysac was the representative for District 7, the Grass Mountain and Upper Cut Meat area. The initial complaint, submitted by Rosebud Sioux Tribal member Alfred Bone Shirt, alleged that Duysac used his position as a council member to persuade the Rosebud Casino Hotel gift shop to buy 750 music CDs at a cost of $8,625 from his company, Sicangu Dreams Entertainment. Bone Shirt further alleged that Duysac delivered only 100 of the 750 CDs. A letter from Acting General Manager Adrian Mirabueno detailing the transaction and copies of the checks and invoices were presented as evidence, along with witness testimony. Dana Hannah, attorney general for the Rosebud Sioux Tribe, said Duysac participated in the proceedings. He said the council will appoint a replacement for Duysac. Duysac said his removal from office was a politically motivated attempt to silence his whistle-blowing on administrative corruption. He said he will appeal the decision. "My rights to due process were violated at every juncture. All of the above allegations against me were proved to be false during the hearing," Duysac said. Duysac said Rosebud Casino Hotel gift-shop manager Brian Burnette testified at the hearing that the "undelivered" CDs were all accounted for at the gift shop. He also claims that Mirabueno and Burnette both testified that the transaction was not a result of intimidation but was "a business decision" that would make a substantial profit for the gift shop. Official minutes from the hearing were unavailable. "There is nothing that prohibits a tribal council member from doing business with an entity of the tribe," Duysac said. "(It) is a common practice. In addition to appealing my removal to the tribal council, over the next two weeks, I will be preparing information and supporting documentation that will show that at least a majority of those people who voted for my removal are also doing business with entities of the tribe." Copyright c. 2003 The Rapid City Journal. --------- "RE: Saving Zuni Lake becomes State Priority" --------- Date: Thu, 3 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="SACRED ZUNI LAKE" http://www.owlstar.com/dailyheadlines.htm http://www.gallupindependent.com/07-02-03savingzunilake.html Saving Zuni Lake becomes state priority Tom Purdom Staff Writer July 2, 2003 PUEBLO OF ZUNI - Major federal support lined up to look at a proposed private coal mine that Zuni Indians say will kill the tranquil, sacred Zuni Lake. New Mexico Sens. Pete Domenici and Jeff Bingaman, along with New Mexico Congressmen Steven Pearce and Tom Udall, crossed party lines Tuesday to voice one message: temporarily suspend mining activity approved by a federal permit issued to the Salt River Project's Life of Mine Plan. Their message went in the form of a letter written to Rebecca Watson, assistant secretary for land and minerals management of the U.S. Department of Interior, and Aurene Martin, acting assistant secretary of Indian Affairs, also part of the DOI. The letter, signed by the New Mexico Congressional Delegation, asks that operations be suspended pending the outcome of a more definitive study on the area. SRP, the nation's third-largest electric utility, wants to build a strip coal mine on 18,191 acres straddling Cibola and Catron counties to supply coal to the Coronado Generating Station near St. Johns, Ariz. The Coronado Generating Station supplies electrical power to Phoenix. The Fence Lake Mine would draw water from the Atarque Aquifer. SRP said taking the water from the aquifer would have no affect on the Zuni Salt Lake, some 11 miles from the mine. Zuni Salt Lake is sacred and considered home of Salt Mother, a principal Zuni deity. The Zunis contend that the Atarque Aquifer feeds Zuni Salt Lake, as does the Dakota Aquifer. In addition, SRP is building a railroad to carry the coal to St. Johns and the rail line crosses The Sanctuary, more than 5,000 acres of land surrounding Zuni Salt Lake. The Sanctuary is considered another sacred Native American site where warring nations may enter, put down weapons and walk in peace. Salt Mother is a deity of peace. The Zuni Salt Lake is as important to many Native Americans as the Vatican is to the rest of the world. Zuni Tribal Councilman Dan Simplico said late Tuesday he was elated at the news. "This is a real strong message," Simplico said. "On a scale of one to 10, this goes beyond 10." Several Native American tribes, as well as the Sierra Club and other interested parties, have been fighting SRP. Simplico, contacted while on a business trip to Albuquerque, said the Zuni people have called upon their ancestors for help. "What you see happening now is a demonstration of the power of beliefs of the people of Zuni," Simplico said. The New Mexico Congressional Delegation in a Tuesday news release said the Zuni Tribe began a study and has now received evidence showing Salt River Project's use of the Atarque Aquifer will affect the Zuni Salt Lake. When the DOI approved the permit in May 2002, it carried conditions, one of which denies water from the Dakota Aquifer to SRP and the other mandates SRP to conduct long-term pump tests of the Atarque Aquifer to determine if Zuni Salt Lake would be affected. SRP contended in its 1993 permit application package that the Atarque Aquifer is a leaky-confined aquifer in which pumping effects would not be seen more than one-half mile in any direction and that the aquifer did not feed the Zuni Salt Lake. Rather than take SRP's word for it, the Pueblo of Zuni initiated a study of its own. The delegation's letter to the DOI states: "New geologic mapping shows not only that the Atarque Aquifer is present in the bedrock to the south and east of Zuni Salt Lake, but also that it is in contact with the lake for at least 3,000 feet and is contributing water to the lake." The letter goes on to point out more facts, one of which involves SRP's own hydrology consultant, who wrote a brief with the New Mexico Mining and Minerals Division reversing a previous SRP claim that Atarque Aquifer is a leaky-confined aquifer and instead is a confined aquifer. The Pueblo of Zuni, along with strong support from the Pueblos of Acoma and Laguna, the Hopi Nation, the Ramah Navajo Band and the All Indian Pueblo Council, called on DOI to suspend the federal permit based on the new evidence. The New Mexico Delegation's letter reminded DOI of the May 2002 permit. "Special Condition 13 of the DOI decision expressly reserves the right in DOI to rescind or modify the federal approval if newly discovered evidence or some other factor makes such action appropriate, consistent with the DOI's trust responsibility to Native American tribes," the letter states. It also states, "the Zuni Salt Lake varies in natural depth over time from a few inches to a maximum of four feet; there is therefore little margin for error in protecting this sacred lake." A delegation news release states: "It is our understanding that the Bureau of Indian Affairs currently is conducing a hydrologic study of its own of the Atarque Aquifer and that the New Mexico Mining and Minerals Division has called for SRP to make an affirmative showing that there will be no harm to the Zuni Salt Lake from the proposed Fence Lake Mine's pumping by performing a pump test which puts the question to the test." After reading a copy of the letter, Simplico said, "I've never seen any kind of support like this publicly being delivered to anyone making this kind of decision." SRP offices were closed by the time information for this story was received. Copyright c. 2003 the Gallup Independent. --------- "RE: Ancient Pueblos forced to cope with Drought" --------- Date: Mon, 7 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="COPE or PERISH" http://www.owlstar.com/dailyheadlines.htm http://www.durangoherald.com/asp-bin/~/news/news030706_5.htm Ancient pueblos forced to cope with drought-or perish July 6, 2003 By John Fleck Albuquerque Journal GRAN QUIVIRA, N.M. (AP) - Life was never easy at Gran Quivira. In the Salinas Valley, a hundred miles southeast of Albuquerque, the ancient pueblo's ruins today are surrounded by cactus, pinon and juniper - a classic desert landscape. But in good times and bad, for more than 300 years, the pueblo's residents scraped out a living farming corn, beans and squash, supplemented with buffalo and other big game. They weathered the region's inevitable droughts with a complex and clever system of dams and wells to make the most of the region's sometimes sparse rain and snow. In the 1670s, something changed. Drought set in, and half the pueblo's residents starved to death. What was different? Why did a culture that had survived previous droughts collapse during this one? The answer, experts say, is a cautionary tale about coping with drought in the arid West. Wherever you live in the Southwest, it ultimately comes down to the same thing: If it isn't dry now, wait. It will be. And the pattern appears to be repeating. Since the mid-1970s, the population has exploded in the Southwest during what researchers believe was one of the wettest two-decade stretches in the past 2,000 years. Now, they say, the climate may be shifting into a drought that could last for decades. Historians and archaeologists say that's what happened to Gran Quivira. Its fate was sealed by Spanish newcomers who did not understand the climate's cycles of feast and famine, that dry years historically follow the wet. The early 1600s were, according to tree-ring records, an unusually wet spell in the Southwest, the wettest in centuries. That is when the Spanish came to Gran Quivira, imposing their new forms of government and religion. Included in the new ways was a sort of taxation called the encomienda system, under which the Indians were required to pay the Spanish in crops and labor. Because of the recent wet climate, the Indians were able to pay. "They were doing pretty good in those days," said Marc LeFrancois, a ranger at Salinas Pueblo Missions National Monument. "The Indians could take it because they had a surplus," explained Julio Betancourt, a drought researcher for the U.S. Geological Survey. When the region's climate turned dry in the mid-1600s, the system collapsed. Unbeknownst to them, the Spanish had arrived during the wet part of a cycle that inevitably turned dry. The Spanish, Betancourt said, "were clueless" about the boom and bust cycles of Southwestern climate. Within a few short years, Gran Quivira and the other pueblos of the Salinas Valley, once home to thousands, had been abandoned. It was not the first time that happened in the Southwest, nor was it the last. The climate pattern that triggered the end of the Salinas Pueblos and brought down the Anasazi may be repeating itself in the Southwest today, he said. From the mid-1970s until the late 1990s, the region was unusually wet. El Ninos dominated the Pacific Ocean. During the last quarter of the 20th century, wet years outnumbered dry years more than two to one in Arizona and New Mexico. During that time, New Mexico's population grew 54 percent. Arizona's population more than doubled. The result, experts said, sets the stage for a familiar Southwestern tragedy, in which a society takes advantage of the wet times to grow, only to be devastated when things turn dry. "The demands are much higher, so our vulnerability is greater," said Betancourt, who heads up a drought research group at the U.S. Geological Survey in Tucson. Scientists still do not understand the climate system well enough to predict with any certainty how long this might go on. There is some evidence, developed by University of New Mexico tree-ring expert Lou Scuderi and others, that suggests a 70-plus year repeating drought cycle, but it is a controversial point. If it is on such a cycle, a lingering drought should be expected soon. But even if that is wrong, it will happen eventually, according to Scuderi. "It's going to happen," he said, "and when it does happen it's severe." Without an unambiguous way of predicting drought, the scientists watch the ocean, measure precipitation, and wait. "How do you know you're in a decadal-scale drought until you've been in it a decade?" asked Tom Swetnam, director of the University of Arizona's Laboratory of Tree Ring Research. Said University of Arizona archaeologist Jeff Dean, "You can't predict how long a drought's going to last." Time and again, human populations in the Southwest have overextended during wet spells, only to be devastated when the weather turned dry. Societies that survived did so by living within their long-term water means during the wet years, leaving them with flexibility to respond to the dry. Societies that did not learn that lesson faced disaster. The reason is an underlying fact of Southwestern climate droughts are no aberration. The region's climate naturally swings between years of wet and years of dry. "It's almost Biblical, with the seven fat years and seven lean years, just not as tidy as that," said University of Arizona climate researcher Malcolm Hughes. New Mexico's droughts also aren't one-size-fits all. It can be wetter in the south and drier in the north, or vice-versa. One place can be hit by a dry winter, while elsewhere the summer rains fail. The story of human occupation of what we now call the Southwest is inextricably linked with the story of climate. Perhaps the most well-known example is the Anasazi, ancestors of the modern pueblo Indians, who built a vast trade-based society across what is now the Four Corners beginning around 900 A.D. Life was good for the Anasazi from about 1000 A.D. to 1130 A.D., with good rainfall and a relatively stable climate. In 1130, the bottom dropped out. Dry weather set in across large parts of what is now the Four Corners, and the great cities of Chaco Canyon were largely abandoned. The Anasazi spread north, and when the wet weather returned the cities in and around what are now Cortez and Mesa Verde National Park flourished. But during the latter 1200s, another two decades of drought set in during a period dubbed by scientists "The Great Drought." Most droughts hit some places harder than others, but The Great Drought hit throughout western North America, hard, for more than two decades. "This is really a megadrought," said Betancourt, "really, truly a megadrought." The drought collided with a population that had become unsustainable. Amid starvation and death, the Anasazi abandoned their Four Corners cities for good, moving to what are now the western communities of Hopi and Zuni to the south and west, and the Rio Grande pueblos to the east, where water supplies were more reliable during dry times. Not every Southwestern society has followed the Anasazi's boom and bust pattern. Before the development of the pueblo cultures of Chaco and Mesa Verde, there were cultures in the region that lived within their water means, avoiding excess during the wet years so they could cope with the dry, according to University of New Mexico archaeologist Bruce Huckell. "What you needed to do was have strategies that allowed you to cope with that variation," Huckell said. Copyright c. 2003 the Durango Herald. --------- "RE: Roots of Seneca Anger" --------- Date: Sun, 6 Jul 2003 10:47:57 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BETRAYAL" http://www.pechanga.net/ http://www.buffalonews.com/editorial/20030706/1012697.asp FOCUS: THE POLITICS OF INDIAN LAND Roots of Seneca anger The Senecas' distrust of outsiders is no whim. It developed when the U.S. government claimed 10,000 acres to build a disputed dam - burning houses along the way. By MICHAEL BEEBE News Staff Reporter July 6, 2003 ALLEGANY INDIAN RESERVATION - Kinzua is a Seneca word roughly translated as "fish on a spear." To the Senecas who live here, Kinzua has a different meaning - betrayal. Kinzua is a dam near Warren, Pa., but more meaningfully, it has become part of every dealing the Senecas have with outside governments, from sales taxes on cigarettes and gasoline to potential locations for Indian casinos. Kinzua was designed to tame the Allegheny River and control downstream flooding in Pittsburgh. Built by the U.S. Army Corps of Engineers in the early 1960s, the dam created the Allegheny Reservoir, a popular 25-mile- long lake that draws thousands of boaters a year. But the Senecas have another name for it. From the beginning they've called it Lake Perfidy, for a deliberate breach of faith by the federal government. Kinzua took 10,000 acres of the Senecas' finest land, one-third of the Allegany Reservation. Most of it is flooded; the rest is treeless muckland. Another third of Allegany, 10,000 acres of mountain slopes above the lake, will never again be accessible. Government officials never asked the Senecas for their land. They took it. They used the power of eminent domain to override a treaty signed when George Washington was president, a land grab the U.S. Supreme Court refused to review. They forced 700 Senecas, half the people living on the Allegany Reservation, to move from their homes. Hardwood forests and fertile river valleys where Senecas had lived for hundreds of years, land that Washington promised in the 1794 Treaty of Canandaigua that the government would never disturb, now lies under 20 feet of water. "To us, it was a clear breaking of a lawful treaty," said DuWayne "Duce" Bowen, a Seneca whose family home in Coldspring was demolished for Kinzua when he was in school. Kinzua helps explain the anger and violence that erupt when New York tries to enforce state tax laws on the Senecas' Allegany and Cattaraugus reservations, the hostility that comes when the Senecas feel political pressure on where to put a casino. Seneca historian and anthropologist George H.J. Abrams said Kinzua also helps explain why the Senecas don't always trust outside governments. "This is our homeland," said Abrams, a descendant of the Seneca chief Cornplanter. "This is our last remaining land that is ours. Literally, the blood of our ancestors is in that ground. So to lose it, under these very trying circumstances, certainly has long-term consequences." Watching homes burn Marshals from the federal government came first, handing out legal notices to the Senecas, telling them their land was condemned, telling them it was time to move. Next came the government moving vans, the fires set to their homes, the giant scissors-like machines that ripped full-grown trees out of the earth, denuding ancient hunting grounds. As the trucks packed up their belongings and the Senecas began the move to modern, ranch-style houses the government built in Jimerstown and Steamburg, near Salamanca, many watched as their homes were set on fire, the ashes bulldozed into the earth. "They started at the reservation line," recalled George Heron, who served two terms as Seneca president during the Kinzua relocation in the late 1950s and early 1960s. "They took the general store, the churches, the long house, the schools. They didn't stop until 145 houses were burned and demolished." Many of the Seneca elders never recovered, never were able to adjust to a new way of life. They were the nation's storytellers, the keepers of Seneca traditions, the teachers who passed on the Seneca language. "What we call the old way is gone," said Bowen, a Seneca storyteller himself. "Overnight, the Senecas had to become - and put this in quotes - "modern.' " Heron was among a newer generation of Senecas, returned from fighting for the United States during World War II or the Korean War, who became politically educated because of Kinzua. They fought Kinzua in the courts, in Congress, in the world of public opinion. They had the backing of the New York Times, the Washington Post and the "Today" show. Even Johnny Cash sang about Uncle Sam flooding the grave of the great Seneca chief Cornplanter - "It will drown the Indian graveyards/Cornplanter can you swim?" sang Cash in "As Long as the Grass Shall Grow." But none of it mattered. The Senecas lost every battle. On Sept. 16, 1966, the government dedicated the new dam near Warren, and the meandering Allegheny River backed up to flood Seneca land, including the home where Cornplanter's half brother, the Seneca prophet Handsome Lake, had many of the visions that formed the Longhouse religion. Besides the Allegany Reservation, Kinzua also flooded the 1,500-acre Cornplanter Grant, land that Pennsylvania gave the Seneca chief for keeping the Senecas neutral during the Indian Wars in Ohio. The graves of Cornplanter and others buried in Seneca cemeteries were moved ahead of the flooding. Cornplanter, perhaps the foremost Indian diplomat of his day, believed that if the Senecas were to survive, they needed to at least learn the ways of the white world. Kinzua taught the Senecas not to trust a government that ignored the oldest active Indian treaty, Heron said. It showed them how important the government felt the Senecas were - promptly paying the Pennsylvania Railroad $20 million to relocate its rail lines from the condemned land, while forcing the Senecas to wait three years for the $15.5 million the government eventually paid for their land. Their anger lived on in the next generation, the schoolchildren at the time like Rickey L. Armstrong, who was forced to leave the Indian school in Red House for the white school system in Salamanca. That generation has come to power. Armstrong is the current president of the Seneca Nation of Indians. He's the one Gov. George E. Pataki has to deal with on reservation taxes and casinos. Armstrong will never forget Kinzua. "Our older members remember it," he said. "Our new members have to be educated. We have the duty to educate them about it." Witness to history Heron enlisted in the U.S. Navy after finishing school and returned to Red House as a decorated World War II veteran - he was part of a Navy landing ship transport crew that fought in Africa, Italy and the Philippines. He watched Gen. Douglas MacArthur make his famous return to the Philippines as he waded ashore on the beach at Leyte. Heron, like many of his Seneca brothers, was an ironworker who helped erect buildings in Buffalo and other cities, but he was also active in Seneca politics. He founded the Veterans Progressive Party and, in 1958, was elected president of the Seneca Nation to battle the U.S. government over Kinzua. "The dam talk went back to the 1930s," Heron, now 84, recalled during an interview. "When I was just a little boy, there was always talk about the dam." Alternatives proposed A devastating 1936 flood in Pittsburgh and another in 1956 in Warren had convinced the government that something had to be done. By the time Heron took office in 1958, the Army Corps of Engineers had already won a court fight to survey the reservation and was intent on overruling the Canandaigua Treaty. The 1794 treaty, negotiated for the United States by Col. Thomas Pickering, was clear: "Now the United States acknowledges all the land within the aforementioned boundaries, to be the property of the Seneca Nation, and the United States will never claim the same, nor disturb the Seneca Nation." Despite the treaty, Heron said, he knew the government would never back down. "The older ones were addicted to the treaty," he said of the Seneca elders. "They said they won't do that because of the treaty. "I knew better," Heron said. "They had broken hundreds of treaties before they broke that one. And the courts always upheld them." It was no different with Kinzua. "Congress never voted to break the treaty," Heron said. "That doesn't look good. They appropriated money to build the dam. They never mentioned the treaty. But the courts said Congress knew that that meant taking the land. They came in through the back door." Seeing little prospect of winning the court battle, the Senecas tried to convince the Army Corps there was a better way. They hired Arthur Morgan, the former chairman of the Tennessee Valley Authority and someone the Senecas felt was the most knowledgeable dam expert in the United States. Morgan drew up an alternate set of plans that would have diverted the Allegheny River's overflow as well as floodwaters from the Conewango and Cattaraugus creeks into Lake Erie. Heron and Morgan went on a national campaign to sell the idea. The Morgan plan, they said, would also better help flooding in Warren. "The demand for the dam seems to come as much from Pennsylvania groups interested in a steady supply of fresh water, as it does from those who want flood control," The Buffalo Evening News said, suggesting the Morgan Plan should be studied. The Pittsburgh papers downriver called for immediate construction of the dam. "This project has waited long enough," railed the Pittsburgh Post- Gazette. "Flood waters are not nearly so patient." The Pittsburgh Press had little sympathy for the view that "Indians were so poorly treated by white men that we shouldn't take their lands now - even to save ourselves from flood disaster - as if tender solicitude now could wipe out the ancient injustices." Heron went to Congress in 1960 and testified before the House subcommittee on Indian affairs. "Lastly, I know it will sound simple and perhaps silly," Heron testified. "But the truth of the matter is that my people really believe that George Washington read that 1794 treaty before he signed it and that he meant exactly what he wrote. For more than 165 years, we Senecas have lived by the document. To us, it is more than a contract, more than a symbol. To us, the 1794 treaty is a way of life." But the court battle was eventually lost, Congress refused to overturn its decision, and despite pleas to Presidents John F. Kennedy and Lyndon B. Johnson from Heron and Basil Williams, the later Cattaraugus reservation president, the Senecas finally had to give up the fight. "When we lost the final decision in court," Heron said, "we changed the battle to getting the most we could out of it." Eventually, Congress paid $15.5 million to the Senecas, money that built new houses for 138 families and set up college scholarship programs that have produced dozens of new graduates on the reservations. The money was paid out of guilt, said a Pennsylvania congressman who had opposed the dam. "Now that your property has been appropriated, your ancestral burial grounds taken away and your fishing places buried under 100 feet of water, " Rep. John P. Saylor, R-Johnstown, told the Senecas, "Congress has seen fit to attempt to salve its conscience by making available a sum of money to the victims of its act of piracy." Saylor had fought the Kinzua dam because he said it offered poor flood protection, ruined a section of the Allegheny River and violated the 1794 treaty. He later was a chief sponsor of the National Wild and Scenic Rivers Act. Saylor and fellow Kinzua opponent Rep. James D. Haley of Florida were made honorary members of the Seneca Nation, which named community buildings on the reservations in their honor. A spokesman for the U.S. Army Corps of Engineers recognizes the suffering the Senecas went through in the dam's construction. "The Army Corps of Engineers has worked very hard to rebuild its relationship with the Seneca Nation, whose sacrifices made possible the building of the Kinzua Dam," said Richard Dowling, a spokesman for the Corps' Pittsburgh district. "No one forgets the tragic impact on the Seneca way of life that was caused by this construction," said Dowling. "But remember also that the builders, the Army Corps of Engineers, tried very hard to provide fair compensation and honest treatment of the residents, Senecas and non- Indians alike." Army Corps projections, Dowling said, show the dam has prevented $949 million in potential flood damage and saved "countless lives" since its construction. He also said the Allegheny Reservoir attracts visitors and tourist dollars from across the country. The Seneca Nation itself runs a campground on the reservoir called Highbanks. "We love our land' Once the Kinzua battle was over, Heron told a reporter from the Newspaper Enterprise Association, a news syndicate, in 1964 what the Senecas had lost. "I suppose the white man will never understood why we love this land," Heron said. "Our white friends come here and say: "Why, most of the area is covered by skimpy third-generation forests. It's not really picturesque. You live in tar-paper shacks. Why don't you want to leave it?' "Well, I guess our white friends are right," he said. "But we love our land because it is our land as it was our forefathers' land. And yes, some of us live in tar-paper shacks. But we are happy. Does anything else really matter?" Heron today says he and the Senecas fought as hard as they could, but said nothing was going to overcome those who wanted the dam. "I've heard criticism the Senecas didn't fight it hard enough," he said. "One thing is certain: We weren't going to put a gun on our shoulder and get ourselves killed. We fought it in the courts; we fought it in Congress. We fought it the best way we knew. We got a lot more out of it than if we hadn't fought it." e-mail: mbeebe@buffnews.com Copyright c. 1999-2003 The Buffalo News. --------- "RE: Suquamish seek Parkland" --------- Date: Sat, Jul 5 2003 09:13:37 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="SEATTLE'S LONGHOUSE SITE" http://www.owlstar.com/dailyheadlines.htm http://seattletimes.nwsource.com/html/locals/135164892_suquamish04m.html Suquamish seek parkland; neighbors divided on idea By Emily Heffter Seattle Times staff reporter Friday, July 04, 2003 SUQUAMISH - In the early 1900s, Suquamish tribal members pitched tents on a shell-covered beach under one long, remaining cedar beam of Chief Seattle's longhouse. The tribe, by that time, already was starting to scatter across the Kitsap Peninsula. But the significance of the site remained for those who remembered it as the "mother village" that had existed for 2,000 years. Today, two old picnic tables and a fire pit occupy the beach on Agate Passage, now known as Old Man House State Park. A dispute over who should control the 1-acre state park - wedged between waterfront homes on the eastern edge of the Kitsap Peninsula - is dividing the community. The Suquamish tribe has asked the Washington State Parks and Recreation Commission to give it the land, which is worth about $480,000. The agency, its budget cut and faced with rising maintenance costs statewide, is considering it. "With the situation of the state budget, nothing is being ruled out," said Al Wolslegel, Puget Sound director for the agency. But the commission is in no hurry to decide, Wolslegel said. It also must consider the more than 200 letters it has received, and it may hold public hearings to gather further testimony. The tribe's request spurred about 50 Suquamish-area residents into forming a Friends of the Park group that would help maintain the land as a state park. Members of the group have written parks officials, expressing doubt about the tribe's intentions for the land and raising concerns that the public would lose access to the beachfront should the tribe take control. But another neighborhood group, the Suquamish-Olalla-area Neighbors, is urging state parks officials to give the park back to the tribe. "Returning this parkland to the tribe is a step toward healing an egregious wrong," member David McMullen wrote in an e-mail. Those who want to keep it in public ownership say they are simply trying to address the state budget issue by forming a group that can help. "I feel the Suquamish-Olalla group is trying to make a problem," said Julia Smith, a member of the group working to keep the park in public hands. Suquamish archivist Charlie Sigo knows the site well. Walking through the flat part of grass where the longhouse once stood, Sigo said the tribe's 1904 sale of the ancient village site to the U.S. Army was a "low point" in Suquamish history. The tribe is still suffering the consequences, he said. Without the village, the tribe continued to scatter. Some members lost or sold pieces of the Port Madison Indian Reservation to whites and land developers. Around the same time, settlers established the town of Suquamish and the government started shipping tribal children to boarding schools in Tacoma and Tulalip, where they couldn't speak their native language or learn the stories and traditions of their past. The loss of the beach "was a big impact," said Sigo, who is also a member of the tribal council. "It hurt us on our language, our relationships - just our being together." Getting the land back now would be a step toward restoring the tribe's broken history for the next generation, tribal leaders say. The Suquamish would replace the mildewing, splintering educational park signs with new ones, said tribe Fisheries Director Rob Purser, and fireworks and drinking would still be forbidden there. State law would require them to keep the park open to the public. Still, there is distrust within the community. In 2001, a group of neighbors sued the tribe over a low-income-housing project down the beach from Old Man House. In the suit, the Association of Property Owners/Residents of Port Madison argued that Suquamish tribal members aren't the true descendants of the original Suquamish and should not be granted treaty rights. A District Court dismissed the lawsuit in November 2001. Arguments in an appeal are scheduled to be heard in August in the 9th U.S. Circuit Court of Appeals. Some of the plaintiffs in the lawsuit are also members of the Friends of the Park group. "I have lived on Agate Passage for over 40 years and over that time, I have seen us become more and more a divided community with most of us resentful at the incursion of our rights as citizens because of 'different' laws for 'different' people based on heritage," resident May Davis wrote in a letter to state parks officials. Another resident, Lorraine Inabinett, wrote that "drinking, fireworks and increased traffic would greatly impede the quiet community." After more than 20 years in the area, Inabinett said she has decided not to trust the tribe. In the summer, she said, bottle rockets bought from tribal fireworks stands whiz overhead while she picks raspberries in her yard. Once, she said, a Suquamish neighbor told her the tribe wants all the reservation land back. They now control only 40 percent. Inabinett said she doubts the tribe's story about the cultural significance of the park and suspects their interest in the land has more to do with economic-development plans. The tribe's new casino and convention center nearby will open next week and it recently bought a shopping mall in Suquamish. "I know they're trying to grow in power," Inabinett said. "I think this would only give them credence." Emily Heffter: 425-783-0624 or eheffter@seattletimes.com Copyright c. 2003 The Seattle Times Company --------- "RE: Court rules Tribe owed Self-Determination Funds" --------- Date: Mon, 7 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CNO vs THOMPSON" http://www.indianz.com/News/show.asp?ID=2003/07/07/hhs Court rules tribe owed self-determination funds MONDAY, JULY 7, 2003 A federal appeals court last week sided with an Oklahoma tribe in a federal funding dispute, disagreeing with two other circuits on the way government agencies dole out money for self-determination contracts. On July 3, the Federal Circuit Court of Appeals said the federal government owes the Cherokee Nation $8 million for breach of contract. A three-judge panel unanimously held that the Department of Health and Human Services (HHS) failed to provide adequate funds to the tribe to cover the costs of administering its own health care program. In making the decision, the court cited "confusing and contradictory" arguments advanced by government lawyers in the case, which was an appeal from the Department of Interior's Board of Contract Appeals. Specifically, the judges said the arguments departed from those made to the 9th Circuit and the 10th Circuit in "nearly identical" self-determination litigation. Citing direction from Congress, the 9th Circuit and the 10th Circuit held that that government doesn't have to provide "indirect" support costs for self-determination contracts. Both courts deferred to the "discretion" of the federal agencies, turning away the Cherokee Nation and the Duck Valley Shoshone-Paiute Tribe of Nevada in one case, and the Shoshone- Bannock Nation of Idaho in the other. The Federal Circuit rejected this line of thought, holding that the appropriations acts at issue did not contain legally binding language. "We cannot agree that the Secretary had discretion to refuse to reprogram to meet his contractual obligations," wrote Judge Timothy B. Dyk. The court's ruling would appear to impact the Cherokee Nation's appeal of the 10th Circuit case, which was decided in November 2002. The tribe has asked the Supreme Court to review the case, and in light of the conflicting interpretations of law in the circuits, the high court could resolve the issue once and for all. Along with a separate case involving the Navajo Nation, tribes nationwide have watched the litigation closely. A group of tribes and the National Congress of American Indians (NCAI), the largest inter-tribal organization, submitted briefs to back up their views on self- determination funding. Under the the Indian Self-Determination and Education Assistance Act, first passed in 1975, tribes can take over federal programs by entering into contracts with federal agencies. The contracts are supposed to cover the amount of money the agency would have normally used to carry out the same functions but the General Accounting Office (GAO) has identified shortfalls as high as $81 million, according to late 1990s studies. In the Navajo Nation case, which involved a welfare contract, Judge Betty B. Fletcher broke the case down this way: "Reduced to its simplest terms, the majority opinion defeats the purpose of the Indian Self- Determination Act by allowing Indians to administer federal programs but denying them the funds to do the job." The Supreme Court has accepted briefs in the 10th Circuit case but won't make a decision whether to accept it until the justices return to session in early October. The Federal Circuit decision applies to a Cherokee Nation contract for the fiscal years 1994, 1995, and 1996. The tribe contracts all hospitals, health clinics, dental services, mental health programs, and alcohol and substance abuse programs that were formerly administered by the government. According to the case, HHS provided $18.3 million, $24.3 million and $24.7 million to the tribe for the respective fiscal years. The "indirect" support costs could be used to cover annual financial audits or other activities associated with carrying out a government program. Copyright c. 2000-2003 Indianz.Com. --------- "RE: Native Vietnam Veterans' Photographs" --------- Date: Wed, 2 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="NAM VET PHOTOS http://www.owlstar.com/dailyheadlines.htm http://www.nativetimes.com/index.asp?action=displayarticle&article_id=2530 Vietnam Veterans' Photographs at The Jacobson House Native Art Center Native Photog/soldiers document graphic action NORMAN OK Press Release 7/1/2003 Opening July 20th, 2003 at The Jacobson House Native Art Center will be an exhibit of the personal wartime photographs of two American Indian Vietnam Veterans. A public reception for the photographers will be held from one to five o'clock. Blas Preciado and Leland Parker were fighting Marines in Vietnam. Neither is a professional photographer but they were professional soldiers who returned from the war with personal, sometimes graphic, pictures of their years in Vietnam. Neither took a picture with any thought it might be exhibited one day. The fifty exhibited photographs are a poignant documentation of times that cannot and ought not be forgotten. Preciado and Parker are displaying their pictures "in memory of all the American men and women who gave their lives and those who were wounded in defense of our country during wartime". They are very proud of the many American Indians who served in Vietnam and especially those from Apache, Oklahoma and the surrounding communities of Stecker, Boone and Broxton. During 1967 and 1968, Blas and Leland were stationed, like most marines, in the I Corps sector or northern-most area of South Vietnam. Documents support the fact the war was at its peak in terms of manpower engaged, casualties and enemy engagements during their tour. This sector joined the DMZ separating North and South Vietnam. The photographs taken by Leland, a member of the Comanche Tribe, were shot in and around Marine firebases such as Khe Sahn, The Rockpile, LZ Stud, Con Thien, Camp Carroll and C-2. While fighting there, Parker received the Navy Commendation Medal With Combat V, a Combat Action Ribbon and a Meritorious Unit Citation. Blas' photographs were taken south of Da Nang in the Rocket Belt area in places like Marble Mountain, Cau Ha, Tu Cau Bridge, The Riviera and Booby Trap Alley. Preciado, a member of the Kiowa Tribe, received the Combat Action Ribbon and a Meritorious Unit Citation. American Indian culture has been a warrior society since time immemorial. The warrior was that shield, that protection from enemies on whom the other members of the tribe were dependent. Still today, American Indians make songs for their warriors and hold honor dances and other celebrations when warriors leave for war and when they return. In each of the modern wars of the United States, American Indians have the highest enlistment rate per capita among the minority peoples in this country. This exhibit honors the American Indian warrior tradition. According to John Parrish, Jacobson Executive Director, "each of us owes more that we can repay to our warriors, past and present. This exhibit is an effort to pay that debt." The Jacobson House Native Art Center is on the National Register of Historic Places and received the 2003 Heritage in Trust Award from The Norman Community Foundation. The State Centennial Commission designated The Jacobson House a 2007 Oklahoma Centennial Celebration Site. The House is located at 609 Chautauqua Avenue in Norman, Oklahoma, 73069. For more information, please contact Tom Farris or Leon Farve at (405) 366-1667 or visit us online at www.jacobsonhouse.com. Native American Times is Copyright c. 2003 Oklahoma Indian Times, Inc. --------- "RE: Old Fishing Methods used by a New Generation" --------- Date: Sat, Jul 5 2003 09:13:37 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="TRAP NETS" http://www.pechanga.net/ http://www.startribune.com/stories/389/3960391.html Nothing but net: Old fishing methods used by a new generation Jon Tevlin, Star Tribune July 6, 2003 The day is calm and clear and the water smooth as ice, so shortly after leaving the Red Cliff Marina near Bayfield, Wis., Shawn Hanson turns the wheel of his fishing rig over to Shawn Hanson Jr., 13, just as Hanson's grandfather had to him more than 20 years ago. School had ended two days before. All that lay between "Junior" and ninth grade was a summer with watery edges, deep forest thickets and the wet thwap of whitefish on the deck of the Danny Boy. Hanson, 32, raises the captain's seat for Junior, whose sneakers dangle above the floor. The diesel engine rumbles and gurgles in a fit of gray smoke as Hanson pushes open the throttle. Junior peers through a small oval porthole, grips the wheel in two small fists and points the bow toward Lake Superior's Bear Island and the day's first catch. What do you want to do when you grow up, Junior? "This," he says simply. If he's lucky, very lucky, he will, the sixth generation to follow in the footsteps of his great-great-greatgrandfather, a Norwegian who came to Bayfield, married a Chippewa woman and tried to pull a living from the lake. Shawn and his brothers are the only Indians in Red Cliff to do this kind of commercial fishing full-time. They use trap nets; the old gill nets caught too many trout and left too few for sport fishermen. Hanson believes trap nets will be the only ones allowed in the future. "I'm trying to get ahead of the pack," he says. Today, his brother Nick, 24, is also working the nets. Another brother, Troy, joins them some days. When they have six to seven nets out, they can haul in 2,000 to 4,000 pounds of whitefish. Then they set the nets again and check them in another three or four days. Shawn has been doing this since he was 7, when his grandfather, the legendary Wilfred Peterson, "The Fisherman," took him out. "My grandfather taught me everything I know," says Hanson. Peterson gave the family name a certain notoriety in 1983, when he was arrested in "Operation Gill Net." Agents from the Wisconsin Department of Natural Resources set up a phony company and offered commercial fishermen around Bayfield high prices for illegal trout. The sting netted $60,000 in illegal trout, and some of those convicted served two-month jail terms and were fined. Charges against Peterson were dropped. The sting drew criticism from Indians and activists who said the DNR entrapped poor fishermen in order to secure plentiful fish for rich charter boat fishermen from the big cities. In a documentary made about the incident, "Troubled Waters," Peterson cantankerously told agents that he would "keep on doing it unless I'm in prison." Hanson smiles when he talks about his grandfather. "He was quite a character," he says. An homage of sorts hangs in his fish house, a sign that reads: "We shoot every third DNR. The second one just left." The real battle today, however, is with a struggling economy in which the price of the fish is the only thing that doesn't rise. When prices are good, the Hansons load their catch into a refrigerator truck and drive five hours to Michigan, where they can get 20 cents more per pound than in Bayfield. The best price they can get now is 50 cents (about a quarter near Bayfield), which is the same price Hanson's grandfather got in 1983. "It's rough work," says Hanson. "Somebody's making money, but not us. But you are alone out on the water. You are your own boss. There's freedom." As we near Bear Island, Shawn, Nick and Shawn Jr. climb into their bright orange rubber coveralls. They are headed for a spot that Wilfred Peterson found more than 60 years ago. But now they use a global positioning system to locate the buoy that marks their trap nets, which stretch out a quarter-mile, holding hundreds of live whitefish. Junior plucks the buoy from the water, and Shawn wraps the line around a winch while Nick tosses a hook into the water to retrieve a piece of the line. The Hansons work silently and efficiently, each knowing their role without having to say a word. As the motor pulls the net up over the deck, the winch groans and lines snap taut across the deck. As the net comes closer, swarms of whitefish churn the water, flashing just under the surface. Tails slap the water and fish mouths gape above the surface. Nick grabs a net on a long pole and begins to scoop the fish from the water in slithering, quavering groups of 30 or 40. Then he dumps them into a plastic bucket, where Shawn quickly measures them. Any fish under 13 inches goes back with a plop. The rest go into a holding box, 100 at a time. Gulls fight over the fish thrown overboard. The air is filled with the violence of the catch: desperate slapping of fish on the metal deck, the cry of gulls, the whine of the winch. The air smells of fish and pine trees and diesel smoke. The whole process takes maybe 45 minutes. The net is dropped back in the water, the fish are stowed below deck in plastic boxes. Shawn revs the engine and they are off to the next net. He takes a break to light up a cigarette, the only sustenance they will have all day. No food. No water. "Rough work," Shawn says again. Hanson assesses his catch. About 400 pounds of whitefish. Two trout, which he promptly tags with a small plastic bracelet. "That's why they want to eliminate us," he says, holding a trout. "The sport fishermen want this." So do the commercial fishers. Lake Superior trout bring about twice the price of whitefish, but there's a limit on how much the Red Cliff tribe can net -- about 34,000 pounds for the whole tribe, according to Stephen Schram, Lake Superior Fisheries Supervisor for the Wisconsin DNR. Schram says there are only 10 non-Indian commercial licenses issued for Wisconsin's Superior waters. The number of Indian licenses varies. "Ecologically, the fishing is in good shape," says Schram. "Economically, it's in bad shape. They are getting the same price they got in World War II. It doesn't make much sense to us why people even continue to fish anymore." It makes sense to the Hansons on this day. Twelve hundred pounds. If they are lucky, $600. Minus expenses. Junior has already used his share for a dirt bike, and has his eye on a surround-sound stereo. Shawn and Nick just hope to pay the bills. After the last net is pulled, Shawn and Nick turn the Danny Boy around and begin to gut the fish, one at a time. They do it in three moves: slit the belly, scrape the guts and throw them overboard, toss the cleaned fish on ice. Hundreds of gulls hover above, a dizzying white mobile against blue sky. They will finish by the time they reach shore. Shawn Jr. says he may go to college. But if the fishing holds, he'd rather do this. He ties a line to the wheel and threads it through the porthole so he can sit on the bow in the wind and sun and steer Danny Boy toward Red Cliff, toward the beginning of another summer, and just maybe, his future. Jon Tevlin is at jtevlin@startribune.com. Copyright c. 2003 Star Tribune. All rights reserved. --------- "RE: Tribes oppose changes to BIA" --------- Date: Thu, 3 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BIA CHANGES" http://www.owlstar.com/dailyheadlines.htm http://www.helenair.com/articles/2003/07/03/montana/a06070303_03.txt Tribes oppose changes to BIA BY SHAWN WHITE WOLF - IR Staff Writer July 3, 2003 Tribal leaders representing more than half of the American Indian trust assets in the United States walked out of a Billings meeting last Friday with Department of Interior officials because of a lack of consultation between the Interior and tribes in the reorganization of two federal agencies. The Interior officials came to Billings last week to conclude a month- long schedule of presentations to Bureau of Indian Affair's 12 regional offices. The Rocky Mountain Regional Office was the last of the offices to be visited. The tribes oppose the Interior's plan to reorganize two critical agencies, the Bureau of Indian Affairs and the Office of Special Trustee, that serve both tribes and individual American Indians. "As elected tribal leaders from the large land-based tribes of Montana and Wyoming, we stand in our continued opposition to the unilateral reorganization of the most critical government agency that impacts the sovereignty and stability of tribal governments," the tribal leaders said in a statement. The Interior is attempting to reorganize the two agencies in order to streamline the way services are provided to American Indians. The two agencies are responsible for carrying out the federal government's trust obligations to both tribal governments and individual American Indians. The issue at hand is that the Interior's reorganization and expansion plan was created by a Joint Tribal Leaders/Interior Task Force rather than government-to-government consultation as President Bush promised last November during the 2002 National American Indian Heritage Month, the tribal officials said. "To enhance our efforts to help Indian nations be self-governing, self- supporting and self-reliant, my administration will continue to honor tribal sovereignty by working on a government-to-government basis with American Indians and Alaska Natives. We will honor the rights of Indian tribes and work to protect and enhance tribal resources," Bush said at the time. The tribal leaders oppose the route that the Interior has used to create this reorganization and expansion plan of the two agencies because the Bush administration used a task force instead of one-on-one consultations. "We stand in opposition based on the lack of tribal consultation at the local tribal level with each tribal sovereignty based on the executive orders of President William Clinton and recently re-affirmed by President George W. Bush," stated the tribal leaders. Interior officials said that they were disappointed in the tribal leader's actions. "The department is seeking to increase accountability and efficiency in its trust management functions by reorganizing the agencies that manage Indian trust funds and assets," said Nedra Darling, a Interior spokesperson for Indian Affairs. The tribal leaders are requesting that President Bush and all the sovereign tribes discuss the nature of government-to-government consultation. The tribal leaders wrote that it is within this context of mutual respect and consultation that a discussion can occur on many important issues to the tribes including trust reform and positive changes to the BIA, Interior agencies and federal departments and agencies, which serve tribal governments. White House officials who handle Indian Affairs did not return calls both Tuesday and Wednesday to respond to the tribal leaders' request for a meeting to discuss government-to-government issues. Involved in the walk out were tribal leaders representing the Northern Cheyenne, Fort Peck, Blackfeet, Fort Belknap and Chippewa Cree tribes of Montana and the Eastern Shoshone and Northern Arapaho tribes of Wyoming. "We received calls from other tribes in other regions that wanted to walk out also, but didn't," said Geri Small, president of the Northern Cheyenne Tribe. Reporter Shawn White Wolf can be reached at 447-4028 or shawn.whitewolf@helenair.com. Copyright c. 2003 Associated Press. All rights reserved. Copyright c. Helena Independent Record; a division of Lee Enterprises. --------- "RE: Still more Indian Trust Records Destroyed" --------- Date: Thu, July 3, 2003 9:10 From: "Bill McAllister" Subj: Still More Indian Trust Records Destroyed, Court Told For Immediate Release: INDIAN TRUST RECORDS STILL BEING DESTROYED, FEDERAL JUDGE TOLD WASHINGTON, July 3 -- Interior Department workers are continuing to destroy Indian trust records, a top Interior official has conceded in court testimony. Ross Swimmer, the department's special trustee, acknowledged Wednesday that a massive destruction of individual and tribal trust records had been uncovered in Farmington, N.M., earlier this year despite repeated orders and warnings from U.S. District Judge Royce Lamberth to preserve all trust records. Preserving the trust records is critical to resolving the claims of Indians that they have been cheated out of billions of dollars from the government-arranged leases of their lands in the West. That claim is the subject of a seven-year lawsuit in which a group of Western Indians have won court orders for a full accounting of funds that should be in their individual trust accounts. But the latest disclosure that Interior employees are still throwing away trust records troubled Lamberth, who five years ago issued his first warnings about trust record destruction. "I don't understand why five years later I'm still getting reports like this," the judge said after Swimmer's testimony. Swimmer, who was the government final witness in a trial to determine how to reform the much-trouble trust system, also admitted bafflement at how workers at the Farmington Indian Minerals Office could have destroyed what a report described as "a large volume" of trust records. "This obviously is a very egregious action," an obviously embarrassed Swimmer told the judge. Under questioning by Keith Harper, a lawyer representing the Native American Rights Fund, Swimmer attempted to minimize the losses, saying that the records could be reconstructed, but only at "enormous expense" and time. After discovering massive document destruction five years ago, Lamberth issued strict orders to Interior and Treasury Department officials to preserve all trust records. He ultimately held two Clinton administration cabinet officers, Interior secretary Bruce Babbitt and Treasury secretary Robert Rubin, in contempt over the document destruction. The latest disclosure of trust record destruction came as the government was concluding its case for a reform of the trust system, a reform plant that lawyers for the Indians said falls far short of the full accounting Congress and the courts have ordered. Swimmer said some workers at Farmington believed the documents they were destroying were duplicates or unnecessary, but under questioning Swimmer said some Interior workers there appear confused over what a trust record is. "I can't understand why anyone would say that that copy of a document is not a record," he told Harper. At that, Lamberth said the problems Interior is facing "may be beyond [the] training" of government workers. "It's just beyond me," Swimmer said, admitting he was baffled at the destruction at Farmington. The latest trail in the seven-year-old trust case continued Thursday with a statistical expert who challenged the government's way of calculating errors in the trust records. The trial will conclude with final arguments early next week. For additional information: Bill McAllister 703-385-6996 202-257-5385 (cell) --------- "RE: Tribal Jurisdiction faces Supreme Court Test" --------- Date: Fri, Jul 4 2003 10:04:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="BUSH APPEAL" http://www.indianz.com/News/show.asp?ID=2003/07/03/lara ribal jurisdiction faces test before Supreme Court THURSDAY, JULY 3, 2003 The Bush administration is appealing a case to the Supreme Court that tribal leaders say is an important test of their sovereign rights. In March, a divided panel of the 8th Circuit Court of Appeals concluded that tribes in five Plains states lack inherent authority over non-members. The 7-4 ruling struck down dual tribal and federal prosecution of an Indian man convicted by the Spirit Lake Nation of North Dakota. The majority said the tribe's criminal jurisdiction stemmed from Congress -- not its own sovereignty -- thereby violating the U.S. Constitution's ban on double jeopardy "The Spirit Lake Nation exercises authority over external relations only to the extent that such a power has been delegated to it by Congress," Judge Roger L. Wollman wrote. The ruling is in direct conflict with holdings in two other circuits, making the dispute ripe for resolution by the nation's highest court. In fact, that is what the 8th Circuit majority suggested on March 24. "We conclude that the distinction between a tribe's inherent and delegated powers is of constitutional magnitude and therefore is a matter ultimately entrusted to the Supreme Court," the court stated. The issue is significant one for tribes nationwide due to the Supreme Court's decision in Duro v. Reina. The 1990 case, decided by a 7-2 vote, held that tribal governments only have criminal jurisdiction over their own members. Congress responded the following year by enacting what is known as the "Duro fix," which was legislation that recognized inherent tribal sovereignty. The 9th Circuit, in June 2001, and the 8th Circuit, in March of this year, upheld the underpinnings of the statute, agreeing that tribes possess criminal jurisdiction over all American Indians and Alaska Natives. Through the Tribal Sovereignty Protection Initiative, a joint venture of the National Congress of American Indians and the Native American Rights Fund, tribes are weighing their response. The case was discussed at NCAI's mid-year session two weeks ago and will be the subject of another meeting July 22-24 in Portland, Oregon. With Bush administration backing, the case could prove a win for tribal rights in an era where the Supreme Court has been overwhelmingly negative. Tribes have lost 80 percent of cases in the last 20 years. The issue is also significant in light of a tribal push to have Congress recognize their authority over non-Indians through homeland security legislation. A hearing on S.578, introduced by Sen. Daniel Inouye (D- Hawaii), will be held July 30 before the Senate Indian Affairs Committee. Solicitor General Ted Olson, who handles Supreme Court litigation for the Bush administration, moved to appeal the case on June 12. The Department of Justice is being given extra time to file a petition for writ of certiorari, due by July 22. The 8th Circuirt ruling in U.S. v. Lara, No. 01-3695, covers tribes in the states of North Dakota, South Dakota, Minnesota, Nebraska and Iowa. The 7th Circuit case is U.S. v. Lara, No. 02-1473. The circuit covers tribes in Wisconsin. It applied to the Menominee Nation, whose federal status was terminated, and later restored, by Congress. The court drew no distinction in affirming the tribe's sovereignty. The 9th Circuit case, U.S. v. Enas, No. 99-10049, drew the attention of American Indian Movement activist Russell Means. In order to avoid prosecution by the Navajo Nation for a domestic violence-related dispute, he contends that tribes lack jurisdiction over non-tribal members. Means' attorney, John Trebon, participated in oral arguments in the Enas case. The Supreme Court let the decision stand in January 2002. Copyright c. 2000-2003 Indianz.Com. --------- "RE: Government's Virtual Ledger riddled with Errors" --------- Date: Thu, 3 Jul 2003 19:18:00 -0400 (EDT) From: Indian Trust ListServ Subj: GOVERNMENT'S 'VIRTUAL LEDGER' IS "RIDDLED WITH ERRORS," EXPERT TELLS COURT Mailing List: Indian Trust ListServ WASHINGTON, July 3 -- A computerized "virtual ledger" created by the government to help track missing Indian Trust records was described Thursday as so "riddled with errors" that it cannot be used to support a court-mandated accounting of the records. Dwight J. Duncan of Phoenix said that the ledger, designed by Ernst & Young employees for the Department of Interior, was a failure. The absence of standards in the program made their report on trust problems "worthless, " he said. Testifying as the final witness during a trial on how to reform Interior's long-troubled Indian Trust program, the statistical expert cited five examples of erroneous transitions in the E&R report that illustrated how hundreds of thousands of dollars were not credited to the accounts of the handful of trust beneficiaries the study used. "It wouldn't work," said Duncan of the E&Y "virtual ledger" as testimony ended in a 42-day long trial. Try as he and a number of computer experts did for several days, they were unable to make the "virtual ledger" work, Duncan told U.S. District Judge Royce Lamberth. "No one was able to get the virtual ledger to work, " Duncan said. Duncan said he was finally able to tap into the document files the government used in building its reform plan. Once there, the statistical expert said he couldn't understand how the government could claim there were no errors to be found among trust documents that were the foundation of the government's reform plan. Duncan said he found missing documents and improperly cited documents. For instance, the government claimed one oil well used in its study had paid $240 in royalty payments to one Indian. That was a dry well that couldn't have paid any royalties, Duncan said. He said he found the government was charging administrative fees to some trust account holders, a statement that contradicted testimony in the case that the government did not charge such fees to the Indians. He said he found one instance were the government said in had verified a $5.75 payment in one account, the linked document only cited a $47.25 deposit. Duncan said he couldn't explain the difference. The problems he encountered caused him to doubt that the government's plan for verifying the accuracy of trust records would work. "I can't imagine how" the government could claim its plan would produce zero errors, Duncan said. The Arizona financial consultant was the final rebuttal witness presented by Indians who are seeking a full accounting of funds that the government deposited for them in trust accounts. The accounts were created by Congress in 1887 to hold the proceeds of government-arranged leases of oil, gas and mineral leases on Indian lands in the West. The case will resume Monday with a discussion of exhibits. On Tuesday lawyers for the Indians and the government will make their final oral arguments to Lamberth. for additional information: Bill McAllister 703-385-6996 202-257-5385 (cell) ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ To view the latest information concerning this case, go to www.indiantrust.co --------- "RE: Native American Rights Fund Call to Action" --------- Date: Wed, July 2, 2003 8:50 PM From: "ado" Subj: call to action Newsgroups: alt.discuss.native-american, alt.native, alt.native.law, own.natives, soc.culture.native Native American Rights Fund CALL TO ACTION!!! PLEASE READ THE FOLLOWING LETTER CLICK ON LINKS TO EMAIL KEY MEMBERS OF CONGRESS http://www.narf.org/contact/iim.php# OR TO OBTAIN ADDITIONAL INFORMATION http://www.narf.org/contact/myths.htm Not since the Battle of the Little Bighorn 127 years ago has there been such a cowardly sneak attack on Indian people by a branch of the United States government. Dear NARF Supporter: Please do not delay. Time is of the essence! Thank you for your support. For over seven years the Native American Rights Fund (NARF) has been battling the Department of the Interior in a class action lawsuit known as Cobell v. Norton. NARF is fighting for the rights of more than 500,000 American Indians who are current and former beneficiaries to the Individual Indian Money (IIM) trust. The federal government's mismanagement, neglect and insensitivity in the way it has "managed" monies held in trust for American Indians has been a black mark on federal-tribal relations for over 116 years. In 1887, under the General Allotment Act, the United States government began the process of breaking up Indian reservations by allotting parcels of land to individual Indians and selling "surplus" parcels to non-Indians. The objective of the allotment program was to destabilize tribal governments and to assimilate individual Indians into mainstream society. The General Allotment Act formed the basis for the "trust" relationship between the United States, Indian tribes and individual Indians. Today, many Indians rely on income derived from the leasing of their land to non- Indian users. These leases are negotiated and administered by the federal government for the benefit of Indian beneficiaries. In any trust relationship, the trustee-in this case the United States-is under a fiduciary duty to act in the best interests of the trust beneficiaries. The federal government has failed miserably in carrying out that duty. As a staunch supporter of NARF and the rights of Indian people, as well as being a supporter of this litigation I would like to update you on our progress to date. I am happy to report that after seven years of contentious litigation victory is in sight! But, the battle is not over yet. At this very minute certain individuals in government are trying to undermine the United States judicial system using devious and cowardly political maneuvering --- just because they are not winning! Update on the Cobell v. Norton Lawsuit Since NARF filed this lawsuit in 1996 to force the government to account for its mismanagement of Indian trust funds we have been victorious every step of the way. But it has been a constant fight. Early on in the litigation instead of playing by the rules of procedure set up by the United States federal court system the government blatantly refused to produce all of the records and documents that U.S. District Judge Royce C. Lamberth ordered them to produce. Instead, in March of 1997 the government lied to the court in a certified document that it had produced all such documents. Government officials also lied outright in open court to cover up their inept handling of these trust accounts. NARF had to file a motion in December of 1998 for the government to show cause why the Court should not hold them in contempt for failure to comply with the Courts order and go through a contempt trial to force the government to produce the documents. The Court in February 1999 ruled that the Secretary of the Interior Bruce Babbit, Secretary of the Treasury Robert Rubin, and Kevin Gover, Assistant Secretary of Indian Affairs are in civil contempt of court for failure to produce court-ordered records. A victory for NARF and the individual Indian trust beneficiaries! Originally, the Court bifurcated the proceedings into two phases. Phase I would address "fixing the system," or reforming the management and accounting of the IIM trust to bring the United States government into compliance with its fiduciary obligations. Phase II, on the other hand, would address "correcting the accounts," or performing a historical accounting of the IIM accounts. The Court held a six -week bench trial, which began in June of 1999. In a 126-page opinion and order, Judge Lamberth held that the United States government has breached its fiduciary duties to individual Indian trust beneficiaries. Another victory! The government, but the U.S. Court of Appeals for the District of Columbia Circuit affirmed Judge Lamberth's opinion and order. Again, a stunning victory for NARF! Then, another fight emerged. NARF had discovered that a serious problem existed regarding the security of IIM data. In July 2001 the General Accounting Office issued a scathing report to Interior Secretary Gale Norton that the Interior's computer system lacked adequate security to prevent outsiders from breaking into the system. This meant that individual Indian trust account information could be altered or totally deleted putting the assets at risk. To prove this point the court approved the hiring of computer experts to hack into the system that maintains the IIM trust records. In November 2001 the results given in the Special Master's report documented "deplorable and inexcusable" computer security lapses. At the same time this report was being delivered, Secretary of the Interior Norton, in her arrogance and contempt for Indian country issued her proposal to create a new Bureau of Indian Trust Asset Management (BITAM) without consultation with Tribal leaders. Indian country rallied in one voice against the proposal, saying it would undermine the authority of the BIA. Tribal leaders offered to work with the Secretary and her staff on true trust reform, but ultimately, this offer fell on deaf ears. On December 5, 2001, in response to the computer expert's findings, the court ordered the Department of the Interior to disconnect its Indian trust related Internet systems because they lacked security safeguards. In response to this order, Interior, playing a cruel game of politics, took advantage of the court order that was meant to protect the trust accounts from further harm, stopped all payments to all individual Indian trust beneficiaries. Over 15 million in trust payments were delayed meaning no Christmas for tens of thousands of Indian families. What made matters worse was that Interior's "spin doctors" employed the age-old tactic of divide and conquer against Native people. Irate Indian account holders began calling the Department of Interior. Instead of telling them the truth about why they were not getting their checks, they put the blame on NARF for their not receiving any payments! Shocking yes, but not unexpected given Interior's behavior throughout the case. NARF refused to stand by and allow these injustices to take place. In December, 2001we filed a motion to show cause why Secretary of the Interior Gale Norton and then Assistant Secretary for Indian Affairs Neal McCaleb should not be held in contempt of court. A twenty-nine day bench trial focused on how these individuals through their offices engaged in a pattern and practice of obstruction of justice, fraud on the Court and violations of court orders. In September 2002 the court once again agreed with our charges and found both secretary Norton and Assistant Secretary McCaleb guilty on 4 of 5 counts of civil contempt. Additionally, because of the findings in the contempt trial the Court found it necessary to order a Phase 1.5 trial. This trial, which began May 1, 2003 and continues to date will address additional remedies with respect to fixing the system portion of the case and approving an approach to conducting a historical accounting of the IIM trust accounts. Recent Developments One would think that after two embarrassing contempt trials and an astounding defeat in the Phase I trial the government would start to play by the rules, live up to their fiduciary responsibilities and stop playing games with peoples lives. One would think that such fights would be over, but that is not what is happening. Instead the government is trying to do an end run around the legal system - a system that was designed to protect people like you and me! Just a couple of weeks ago the House Appropriations Subcommittee approved legislation that would undermine the rights of individual Indian trust beneficiaries which would force the settlement of individual Indian trust account claims. This bill known as Section 137 of the FY2004 House Interior Appropriations Bill would give the Secretary of the Interior the authority to unilaterally settle any claim relating to the accounting of the balance of any individual Indian money account. Under the proposed legislative rider, the Secretary would have five years to perform a "statistical sampling evaluation" in a manner she deems "reasonable and fair using the discredited statistical sampling methodology. The Secretary would then have the power to adjust the balances in IIM accounts by applying the error rate to the transactions in an IIM account. The Secretary's adjustments to the IIM accounts would be final. Judicial review would be limited to reviewing the Secretary's method for conducting the statistical sampling, and judicial deference to the Secretary would be mandated by application of the Administrative Procedures Act. The legislation would remove jurisdiction from the federal courts to hear any other claims by IIM account holders for accounting or account balances. The legislation is also limited to only those accounts that were open as of October 25, 1994, and would preclude any claims on predecessor accounts. What this all means has been summed up in an analyses done by the National Congress of American Indians: This legislation is somewhat like giving the CEO of Enron the authority to unilaterally settle the claims of the Enron shareholders. The same Department of the Interior that has mismanaged the trust accounts, and has been so repeatedly accused of bad faith by both Congress and the federal courts, would have complete authority to end all of the claims by IIM account holders under a methodology of its own choosing. IIM claims would be limited to "accounting error" through statistical sampling, and all claims based on failed collections or inaccurate starting balances would be barred. The legislation would presumably bar the Cobell v. Norton litigation outright." Furthermore "there has been no consultation with the tribes or the account holders." NARF wants this political slight of hand and political chicanery to stop! We want the court to be able to do its job-without political interference-- and allow this trust debacle to be finally be solved. I've said it to you before and I will say it again, No more runarounds! This is why I am writing to you today. Your forwarding the enclosed e- mail letter to the six House Representatives can help put a stop to the passage of this bill which would allow the government to deny that it is responsible for the billions of dollars that have been stolen from the pockets of America's First people! We cannot afford to remain silent while our judicial system is trying to be circumvented! Sincerely, John E. Echohawk Executive Director Please click on this link to send a message to key representatives. http://www.narf.org/contact/iim.php# CLICK ON FOLLOWING URL TO OBTAIN MORE INFORMATION http://www.narf.org/contact/myths.htm Or please go to our website at www.narf.org to take action. --------- "RE: Chiefs of Ontario elect Charles Fox" --------- Date: Thu, 3 Jul 2003 08:54:45 -0400 From: "Frosty" Subj: Fw: Chiefs of Ontario elect Charles Fox to new term Mailing-List: Frostys AmerIndian ----- Original Message ----- From: Russell Diabo Chiefs of Ontario elect Charles Fox to new term By Lynda Powless Editor WHITEFISH LAKE - The Chiefs of Ontario have a new leader, but it's a familiar face. Ontario Regional Chief Charles Fox won re-election easily here last Wednesday keeping his job with a win over veteran aboriginal politician Vern Roote. The chiefs held their annual assembly last week at Whitefish Lake First Nation, just northwest of Sudbury voting 90 to 31 for Fox. The Chiefs of Ontario don't cast secret ballots. Instead their selection process includes the candidates standing at designated spots in the room and supporters standing behind them. The supporters are then counted. A total of 121 chiefs participated in the selection process. The Chiefs of Ontario have been led for the past three years by Charles Fox. Fox, from the northern Ontario community of Bear Skin Lake, in accepting his win told the over 121 chiefs assembled he was overwhelmed by the response. "There is no losers in this process. It takes courage to run," he said in acknowledging Roote. He said the Chiefs of Ontario have laid down "a foundation of work that we are developing for all our communities. It's time for all of us to begin to realize the roles and objectives we have as First Nations leaders." He said the Ontario Chiefs have set the agenda for the next three years with emphasis on economic development, health employment and resource development and land claims. He said "we are developing an agenda for all of us. It takes political will and hard work to realize these objectives and I believe that we can do it." The chiefs passed through 58 resolutions ranging from, child care customary care, to day care issues, health and education issues. --------- "RE: Newfoundland Mi'kmaq seek Legal Status" --------- Date: Fri, 4 Jul 2003 12:22:52 -0400 From: "Frosty" Subj: Fw: Nfld. Mi'kmaq seek legal status Mailing List: Frostys AmerIndian ----- Original Message ----- From: Russell Diabo PUBLICATION The Chronicle-Herald DATE Friday July 4, 2003 SECTION/CATEGORY Canada PAGE A11 HEADLINE: Nfld. Mi'kmaq seek legal status ST. JOHN'S, Nfld. (CP) - Mi'kmaq in Newfoundland who say they've been wrongfully denied status as native Canadians since the province joined Confederation are poised to file a class-action lawsuit against Ottawa and the province. The lawsuit will seek compensation as well as legal status for up to 20,000 Mi'kmaq, said Bert Alexander, one of the plaintiffs and head of the self-proclaimed Alliance Indian band. Alexander said he was pleased with a provincial royal commission that urged the government Wednesday to give the Mi'kmaq access to federal aboriginal programs and services. The report by the Royal Commission on Renewing and Strengthening Our Place in Canada said aboriginal people in the province were omitted from the Terms of Union when the province joined Canada in 1949. ** As a result, the Mi'kmaq as well as the Inuit and the Innu of Labrador were not given status under the federal Indian Act. --------- "RE: Saskatchewan Case sparks Jury Concerns" --------- Date: Thu, 3 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="JURY SELECTION" http://www.owlstar.com/dailyheadlines.htm http://www.canada.com/regina/news/story Case sparks jury concerns Kevin O'Connor Leader-Post Wednesday, July 2, 2003 If there has been a lack of aboriginal jurors in many of Saskatchewan's racially sensitive trials, there's no shortage of ideas on how to fix the problem. The debate on race and jury selection has boiled over in recent days after an all-white jury acquitted two white men from Tisdale of the sexual assault of a 12-year-old aboriginal girl. Federation of Saskatchewan Indian Nations vice-chief Lawrence Joseph said band offices around Saskatchewan have been flooded with calls from outraged members who can't understand how the jury arrived at its decision. The justice system needs to be completely overhauled, but part of the problem is a selection process that somehow managed to exclude aboriginal people in a case where race mattered, he said. "It simply doesn't work," Joseph said. Joseph referred to the United States court system where it's common to have racially balanced juries in cases where the accused is of one race and the victim of another. Closer to home, coroners inquests -- in which juries are required to determine the cause of death and make recommendations -- have made progress ensuring more aboriginal people are included, he said. Following amendments to the Coroners Act in 2000, coroners have been allowed to establish separate aboriginal and non-aboriginal jury pools. Thus, in the Feb. 2003 inquest into the death of Regina resident Vernon Dale Crowe, an aboriginal man, two pools were established and three jurors were selected from each. While Joseph says a quota system is one of the options that should be looked at for criminal trials, some experts have suggested greater aboriginal representation can be accomplished in other ways. Saskatoon lawyer Ron Piche, who has been involved in the jury selection process at a number of trials, agrees the system needs to be changed, but thinks the key may be getting more aboriginal people into the jury pools. Piche said he's observed on several occasions that the pools are under- represented. In other words, the percentage of aboriginal people in the room appears to be less than the roughly 10 per cent that would correspond to the overall Saskatchewan population. In Saskatchewan, names of prospective jurors are selected at random using computerized hospitalization records for the applicable judicial district. Aboriginal and non-aboriginal people are selected. In the case of the Melfort trial, a wide area that included several aboriginal communities was included in the selection process. The actual jury selection takes place immediately before the trial. The names of all eligible people present -- sometimes numbering in the hundreds -- are written on white cards and placed in a box. The court clerk draws the names and the prospective jurors are called to be scrutinized by defense and Crown lawyers. If neither side objects, the person is sworn in as a juror. The process continues until the 12 are selected. The fewer aboriginal people there are in the pool, the lower the odds that one or more will make it to the final 12. So why are aboriginal jury pools underrepresented? Piche said no one knows for sure, but one can speculate on several possibilities. Perhaps part of the problem is the remoteness of many Indian reserves and the lack of transportation to the cities where most trials are held, he said. "It's easier to walk three blocks to the courthouse if you live in the community than if you live on the reserve," Piche said. The government pays some costs to allow reserve residents to get to court, but are they taking advantage of that? One can also ask whether jury summons sent to reserves are reaching their intended recipients, Piche said. "These kinds of changes can involve minimal expenses ... but they have to experiment," Piche said. Shirley Wolfe-Keller, chief of the Melfort-area Muskowekwan First Nation, said people on the reserve are appalled about the Melfort acquittal and many are upset with both the jury and the jury system. "When they're doing the selection, they should get out to the communities," she said. "There should have been aboriginal people on that jury." Wolfe-Keller said it's possible more public education at the band level could help boost aboriginal representation in jury pools. Reserve residents must understand how important it is for them to participate in the process, she said. Copyright c. 2003 The Leader-Post (Regina) --------- "RE: Disappearing in America" --------- Date: Tue, 1 Jul 2003 19:00:22 -0500 From: "Carter Camp" Subj: Disappearing in America Mailing List: ndn-aim During the 1960's and lasting into the late 1980's a phenomena swept the countries of South and Central America living under CIA approved military dictatorships. It was called "disappearing" someone and it was carried out en mass by CIA trained dictators across the southern hemisphere. Using nazi tactics secret police would swoop down on political opposition leaders and arrest them on bogus or no charges. Later when frantic relatives tried to find out what happened to them they were told the government had no information of their arrest or detention... they had disappeared. Thousands of labor leaders, opposition politicians, indigenous organizers and leaders, liberal priests, nuns and churchmen and just plain working class people were 'disappeared" never to be heard from again, or at least not until new non-CIA governments came into existence and began to find the secret graves of "disappeared ones". As these tales of terror emerged an outraged world was revolted and a worldwide outcry for the dictators to be held accountable was launched. A Spanish judge made world news when he indicted the deposed dictator Pinochet for war crimes on behalf of the "disappeared ones". But to honor and learn from the "disappeared" we must also understand how it began, we must remember back to the first one. Remember too the 'School of the Americas' thinks long and hard about these things planning them for years, so I imagine it was a subtle beginning, maybe for instance an indigenous revolutionary man with socialist leanings or some other target that the more elite opposition leaders and the media would not notice too much when he/she was picked up. Above all, they were taught, do not arouse the nations "comfortable class"! And if he were poor and rural it is easy to ignore the frantic pleas of his family and loved ones and accept the official line that the impossible had indeed happened to him... like a spirit he vanished. He was well chosen to be first. Like many things after the first time it becomes easier, both for the dictators secret police to carry out and for the rest of society not to notice. Then it can creep like an infection from the fringe of the fabric of a society towards the heart, gaining momentum as fear replaces apathy as the reason to be quiet. It seemed so minor when a small news item appeared saying the family of a red "troublemaker" claimed the state was responsible for his disappearance. Who would have imagined that a year later an entire village would disappear and the state would order no one to notice? Or that students could be spirited out of dormitories by secret men to secret places and they too disappeared? Not that editor of the liberal newspaper who refused to assign a reporter to ask what happened to the commie Indian. He was one of the first of the elite to disappear, he still couldn't believe it. Nor could the Democrat who voted for the patirotic legislation to curb enemies of the state. The conservative Republican died thinking he was getting a bad rap. Not one of them blamed or remembered the Indian. Maybe in the U.S.A. that first "troublemaking Indian" test-case was Leonard Peltier way back in the troublesome seventies and then the outcry over Pinochet et al caused the CIA to strategically withdraw the plan. But the new world order seems to demand that rightwing governments must resort to extra-legal means to govern their people properly. The U.S. now has a rightwing government and U.S. citizens are beginning to go missing from our streets and Mosques. Uncharged, they are being taken by secret men to secret places, out of sight of families, unrepresented in a land of laws. As citizen and visitor are being removed unnoticed from U.S. society and sent to army forts, new laws passed in the dizzy patriotic frenzy of 9- 11's aftermath, have taken 'my country tis of thee' down a path I suspect Pinochet and Rios Mott know well. Unnoticed, the unimaginable has happened... One man in America has the thumb of justice at the end of his arm, swinging like a magic wand, testing the wind before choosing that next troublemaking citizen to... disappear? Who would have imagined? CC --------- "RE: Tribe, County reach Policing Agreement" --------- Date: Wed, 2 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="FT. PECK CROSS DEPUTIZATION" http://www.owlstar.com/dailyheadlines.htm http://www.greatfallstribune.com/news/stories/20030702/localnews/577619.html Tribe, county reach policing agreement July 2, 2003 POPLAR - The Fort Peck Tribal Council has amended its cross-deputization agreement with off-reservation law enforcement to include Valley County, the Wotanin Wowapi reported. Tribal police officers now can arrest non-Indians on the west end of the reservation in Valley County, and Valley County deputies can arrest tribal members. Prior to last week's change, Valley County sheriff's deputies couldn't go into Frazer to respond to calls, said Tom Christian, chairman of the tribe's Law and Justice Committee. Supporters said the action will beef up needed law enforcement on the reservation's west end. But two tribal council members, Walter Clark and John Pipe, opposed the change. "I don't like the way (non-Indian officers) treat our people," Clark said. As a sovereign nation, the tribe should provide its own law enforcement, Pipe said. Copyright c. 2003 Great Falls Tribune. --------- "RE: Teen killed after Hit-and-Run" --------- Date: Thu, 3 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="HIT-and-RUN-and-STABBED" http://www.owlstar.com/dailyheadlines.htm http://www.rapidcityjournal.com/articles/2003/07/03/news/local/news03.txt Teen killed after hit-and-run By Heidi Bell Gease, Journal Staff Writer July 3, 2003 KYLE - Law enforcement officers on the Pine Ridge Indian Reservation are investigating the death of an 18-year-old man who died Wednesday morning after he was apparently struck by a car that left the scene. Danny Lee Garcia, who lived in No Flesh Community southeast of Kyle, was found lying in the road on Highway 39, just north of the highway's intersection with BIA Highway 4. Oglala Sioux Tribal Police were called about 4:30 a.m., and a tribal ambulance took Garcia to Bennett County Hospital in Martin. He died there about 5:30 a.m. as a result of his injuries, Charles "Festus" Fischer, supervisory special agent with the Bureau of Indian Affairs Criminal Investigation Division, said. Fischer said initial reports were that Garcia was shot or stabbed. Investigators don't believe he was, but an autopsy was scheduled for Wednesday. Results were not available Wednesday. Investigators are still interviewing potential witnesses but so far don't have any suspects. Fischer said Garcia had reportedly been at a party in the No Flesh Community earlier in the evening, where several people were later arrested on unrelated charges. Anyone with any information on the vehicle that might have hit Garcia is asked to call BIA law enforcement at 867-2931. The South Dakota Highway Patrol helped with accident reconstruction, Fischer said. Contact Heidi Bell Gease at 394-8419 or heidi.bell@rapidcityjournal.com Copyright c. 2003 the Rapid City Journal. --------- "RE: Navajo Accountant missing along with $39,000" --------- Date: Thu, 3 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="MISSING FUNDS" http://www.owlstar.com/dailyheadlines.htm http://www.trib.com/AP/wire_detail.php?wire_num=40582 Navajo accountant missing along with $39,000 July 3, 2003 SHIPROCK, N.M. (AP) - A Navajo tribal accountant is missing along with $39,000 of the tribe's money, a Navajo official said. Local Governance Support Center accounting clerk Alfred Slowman has not been seen since June 26, center director Herbert Clah said. The center oversees the annual budgets of 20 chapters in the Northern Navajo Agency and transfers money from tribal government in Window Rock, Ariz., to tribal chapters. The missing money, which belongs to the Aneth Chapter in Utah, was transferred out of the chapter's bank account in two separate payments last May to a private bank account in Denver, Clah said. The wire transfers are believed to have originated in the LGSC's Shiprock office, he added. Slowman, who was in charge of overseeing the chapter budgets and had their bank account numbers, disappeared a day after Aneth Chapter officials met with Clah in Shiprock about the missing money. "This is still alleged, I don't have any proof of it, about whether Slowman was involved in the missing money," Clah said. Clah fired Slowman Monday for abandonment of position, since he missed three days of work without contacting his office. Aneth Chapter Treasurer Jamie Harvey was cleared by the LGSC after it was determined his signature on the wire transfers had been forged, Clah said. It is not known if any of the $39,000 is still in the Denver account, of whether any of it can be recovered. Clah said it was unlikely Window Rock would be able to make up any of the missing money to the chapter. He did not want to say what Aneth's budget was because all of the 20 chapters get different amounts and some would get jealous if they found out another chapter was getting more money. Messages left for Aneth Chapter President Bill Todacheenie, Vice President David Kay, Harvey and Navajo Council Aneth Delegate Mark Maryboy seeking comment were not returned Tuesday or Wednesday. "It was not the officials fault," Clah said. "They did their jobs, the (chapter) coordinator did his job. This guy (allegedly) took advantage of the system." Copyright c. 2003 Casper Star-Tribune published by Lee Publications, Inc., a subsidiary of Lee Enterprises, Incorporated. --------- "RE: Tulsa Police accused of Racism in Death" --------- Date: Fri, Jul 4 2003 10:04:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="NA DIES" http://www.pechanga.net/ http://www.nativetimes.com/index.asp?action=displayarticle&article_id=2543 Tulsa police accused of racism in death Native American dies in custody TULSA OK SAM LEWIN 7/3/2003 A Tulsa attorney is accusing the city's police department of racism in the case of a Native American man who died in police custody. Now the man's family has filed a wrongful death suit. 27-year-old Shane Spencer died in the early morning hours of Oct. 25, 2001. Earlier that evening, he told his mother he was heading to a neighborhood bar. Tulsa police arrested him around 11 p.m., after responding a disturbance call at the bar. A videotape taken at the jail shows police bringing Spencer in at 1:18 a.m. The cops leave him face down, motionless. It isn't until 1:33 a.m. that medical officials finally arrive and pronounce him dead. The cause of death is alcohol poisoning. Chris Davis is the attorney representing the family in the suit. He says the case raises many questions: why did it take police so long, over 2 two hours, to take Spencer from the bar to the jail. Why wasn't he given medical attention sooner? Would police have acted differently is Spencer was a white man? Actually, Davis thinks the third question answers the first two. "I grew up in Tulsa and lived here my entire life. Everyone on the street in Tulsa believes there is a strong bias towards Native Americans by the police," Davis told the Native American Times. Other proof, Davis believes, is the videotaped reaction to Spencer's death by police. The cops on the tape are seen making jokes as paramedics try to save Spencer's life. "Who brought him?" asks one. "Not me. Mine's still alive," replies another. A third laughs The police department is not commenting on the story, instead referring all calls to city attorneys. Officials there say they will not speak about a case while it is in litigation. Davis is seeking to prove that the police department has a history of discriminatory behavior towards American Indians. "We have alleged in the complaint a civil rights violation. It's hard to prove racism, but we have alleged it. We hope the records we have subpoenaed from the Tulsa Police Department will show there is a pattern." Native American Times is Copyright c. 2003 Oklahoma Indian Times, Inc. --------- "RE: Native Prisoner" --------- Date: Mon, Jul 7 2003 19:18:40 -0700 From: Janet Smith Subj: NA News Item - - - - - - -- - - - - - - filename="NATIVE PRISONER" ===== Female Native American Prisoners currently listed on the NAPN website at http://members.tripod.com/~foltz.k/napnlist.html All these ladies will welcome letters of support and friendship. Patricia "Crying Wind" Carman Inmate Number 668446 Birth Date November 17, 1958 Mailing Address Gatesville Unit - Riverside 1410 State School Road Gatesville, Texas 76599 Nation/Tribe Crow/Cherokee Comments I am a College Graduate with an AA in General Studies, AA in Psychology, Minor in Sociology, BS in Elementary Education, and currently enrolled in a BS Program in Business. I am a certified paralegal. I am single with one grown daughter. And I am an Elder here in the native community. Interests I enjoy Basket making, beadwork, painting, and leatherwork. I am involved in prisoner and Native American rights. I enjoy reading true crime, religions and spiritual books. I love old rock n roll (60-70's), Country Music, and Traditional and Contemporary Native music. I am currently involved with the plight of the wrongly and unjustly convicted, of which I am one, and I hope to one day clear my name and help others like myself. ===== Amy Muffley Inmate Number DE 3937 Birth Date February 28, 1968 Mailing Address S C I Muncey P O Box 180 Muncy, PA 17756-0180 Nation/Tribe Seneca Comments I am bi-sexual and follow the native religion. Interests X-stitch, crocheting, camping, fishing, football, basketball, hacky sack, taking long walks on the beach or in the forest. ===== Lori Woods LORI WOODS Inmate Number W-80301 Birth Date August 18, 1960 Mailing Address Valley State Prison for Women B4-1-4L P O Box 92 Chowchilla, CA 93610-0092 Nation/Tribe Choctaw - Oklahoma Comments I worked for the University of California, Davis, for over 10 years. I worked in a laboratory and love science. I am also a licensed Animal Health Technician. I am a first time offender who would love to have a loyal, honest, and sincere friend to correspond with. I have an A. S. and B. A. degree. Interests I love to read, read Popular Science and Psychology Today magazines. I also love romance novels, especially historical ones in exotic places. I love animals and the outdoors. I especially love horses, cats, and dogs. I also love the sound of waterfalls and rivers. Nature is my escape and haven in this world. --------- "RE: History: Carlisle Indian School" --------- Date: Mon, 30 Jun 2003 23:09:38 -0400 From: Barb Landis Subj: INDIAN HELPER, Carlisle Indian School. [Editorial Note: These reprints are being included in this newsletter so that you might know the mind of those who ran institutions like Carlisle.] THE INDIAN HELPER ~%^%~ A WEEKLY LETTER FROM THE Carlisle Indian Industrial School To Boys and Girls. ================================================ VOL. V. FRIDAY, June 27, 1890 NUMBER 43 ================================================ A PROTEST FOR THE READERS OF THE HELPER. 'TIS very true that money "is a strange metallic key: But that it opens "every chest of good" I don't agree. And that a person's happiness depends upon his gold Is wide of every moral mark, as I shall now unfold. A man's possessions can't augment the volume of his brains, The SENSE within him is not known by the CENTS his hand contains. If he is lacking in the wealth that education makes, He'll find himself behind, in what he undertakes. Did Lincoln rise to heights beyond what most of men enjoy, Because he had a bank account at home in Illinois ? Did Grant become Commander of our forces in the war, Because of hoarded millions and the checks that he could draw? Did Franklin's pocket-book secure the lightning's awful flash, And make the clouds of heaven respond to ready cash? I think investigation will prove beyond a doubt That PRINCIPLE is what you can't afford to do without You may be rich as Croesus, and yet if Virtue's gone, You'll find among your fellows, that you will stand alone. A man may rise to honors, be he black, or red, or white, According as he is resolved to do the thing that's RIGHT. Some men are so determined to have a bank account, That they are sorely tempted to STEAL a small amount. Resolved to have some money, to get some cash or fail, They find on some bright morning that they are lodged in jail. And so I could advise the youth to shun the greed for gold And rather seek for VIRTUE, whose value can't be told. The Tree of Knowledge, bears its fruit low down upon the bough, Reach out your hand and take it, and you are wealthy NOW. CARLISLE. --------*--^^^--*-------- A PLUCKY LITTLE INDIAN GIRL. ___________________ She Tells and Interesting Story of Her Life, Since She Left Carlisle. In answer to a list of questions one of our former pupils writes the following. We withhold the name and agency as she did not write her letter for publication: "I now seat myself to inform you how I have been getting along since I left dear Carlisle. I received those printed questions to be answered and all the answers are very true. I am the assistant seamstress here, and they say they cannot get on without me. I can now make my own dresses as well as any one else. I will undertake to make my sister's clothing when she comes home from Philadelphia, and not trouble about having them made. We have a small stockade house. It is my brother-in-law's. We have a small farm, too. We have a few peach-trees, and a few apple trees; and we have a garden in the yard. It is doing very well. There are onions, beans, tomatoes, cabbage, musk and watermelons, Irish and sweet-potatoes, pumpkins, and different kinds of corn. We have ten rows of sweet-potatoes, right in the yard and twenty rows in the field. We always have plenty of sweet potatoes; ours lasted from last summer; till late this Spring. I had about twelve head of cattle, but some were lost or killed by the Indians. Some were sold and two or three were killed when we were out of beef. One was killed last Christmas for a dinner when my niece was born. My sister has two children; the oldest is my favorite My mother has got so that she wears dresses on Sunday. All in our family belong to church except my little brother who is off to school. We sold our farm to one Indian woman; we have selected a new place that is six miles from it. It is a beautiful place, There is a large grove and there is a nice opening at the end of the grove, where the house will be. They will coral in some trees to make it a shady spot for the cattle. By next summer we will be ready to move to the new place. It is a wide valley, and on each side are two long solid walls of rocks instead of hills; they are very high and are all overgrown with moss, ferns and wild ivy. It will make a pretty home if we just had a house to commence with. A house here costs so much to get the lumber. I will give them most of my wages for a house. We have no man at our home but my brother-in-law, and he does all the work, for we cannot afford to hire a man work for us, but I promised my brother-in-law I would pay. ------------------------------------------ (Continued on Fourth Page.) ============================ (page 2) The Indian Helper. ----------------------------- PRINTED EVERY FRIDAY, AT THE INDIAN INDUSTRIAL SCHOOL, CARLISLE, PA. BY THE INDIAN PRINTER BOYS. --> THE INDIAN HELPER is PRINTED by Indian boys, but EDITED by The-Man-on-the-band-stand, who is NOT an Indian. ----------------------------- Price: - 10 cents a year. ============================== Address INDIAN HELPER, Carlisle, Pa. Miss M. Burgess, Manager. ============================== Entered in the P.O. at Carlisle as second class mail matter. ============================== The INDIAN HELPER is paid for in advance, so do not hesitate to take the paper from the Post Office, for fear a bill will be presented. ============================= A number of our force have been favored with invitations to attend the closing exercises of Haskell Institute which came yesterday. Carlisle wishes for Haskell big success in all that she undertakes. ========= Through a private letter from Laguna, N. M., we gather the following items about some of our returned Pueblo boys and girls: Maria Annallo, Eliza Sewakista and Lora Thomas have not put on the dress of the Pueblo women as several of the returned Carlisle girls have. George Kowice has married a widow. Sowcea Kinery married an uneducated girl. William Paisano is busy at his farm work. He has one of the best looking farms in that country, and sometimes he stays up all night to irrigate. William is an enterprising young man. ========= Belknap Fox has received a very encouraging letter from his Uncle, Running Fisher, at the Belknap Agency, Montana. He expresses great pleasure at his nephew having gone into the black-smith shop. They are having plenty of rain in Montana and the crops look well. Two members of the family have died very recently. A big party of the Crow Indians have just been visiting at Belknap and they had quite a talk about the Carlisle School. ========= Over a hundred people wanting Indian help have been refused, for we have not enough boys to supply the demand. CAPTAIN AND MRS. PRATT ARRIVE. -------- Monday's 4 P. M. train from Harrisburg drew near the station and the faces of our returning Superintendent and wife who have been absent four mouths in Japan, were seen through the car window, dignified cheers of welcome from a hundred and twenty of our largest boys who had gone to the Junction to meet them, filled the air, while hats and handkerchiefs were enthusiastically waved. After handshaking with those on the station platform the Herdic took up the party consisting of Misses Nana and Richenda who had gone to Harrisburg to meet their papa and mamma, and Mr. and Mrs. Standing and Miss Ely, besides the Capt. and Mrs. Pratt. Half way up the lane they ran into a large crowd of small boys some of whom were perched upon the fence and some in trees. These could not restrain their ecstasy and resorted to no dignified cheering but kept up a continued shout for joy. This was carried forward by the girls who, 160 strong, had congregated around the guard-house gate. As soon as the Herdic rolled past all made a grand rush across the parade, waving hats and handkerchiefs, while the band upon the band-stand played a merry tune. At the horse-block stood teachers and officers and Judge Henderson of town, all of whom gave hearty handshakes of welcome. As the Captain, so tall, stood in the midst of the multitude who had gathered around him and looked over their heads at the campus, and then glanced down again into the beaming faces, from the depths of his soul came the words, "I have seen many grand things in my travels, but this is the grandest of all," directly after which the boys in the band sent up three hearty cheers although they were too far away to hear what was said. Quite a large number of new pupils had never seen their school-father and it was interesting to the Man-on-the-band-stand to watch the countenances of those as they studied the tired face of the man who had come across the big sea. ============ Jesse Spreadhands seems to be enjoying the good times she is having at her country home. Of course the girls who hurry and get the work done have lots of time to enjoy themselves. ===================================== At the Carlisle School is published monthly an eight-page quarto of standard size, called THE RED MAN, the mechanical part of which is done entirely by Indian boys. This paper is valuable as a summary of information on Indian matters, and contains writings by Indian pupils, and local incidents of the school. Terms: Fifty cents a year, in advance. For 1, 2, and 3 subscribers for THE RED MAN we give the same premium in Standing Offer for the HELPER. Address, THE RED MAN, Carlisle, PA. ========================== (page 3) Haying has begun. ------------- It takes James Wheelock to make good rollers. ------------- Croquet by electric light is the very latest hereabouts. ------------- The last home letters of the school year are writing this week. ------------- Lizzie, Takeny and Barbara helped get off the HELPERS last week. ------------- The new stair-way put up by the carpenters in the gymnasium is an ornament, and would adorn any building. ------------- A photograph of the teachers and officers of the school was taken Wednesday afternoon by Mr. Choate. ------------- The gate leading from the pasture has been repaired. This was a much needed improvement, and now the herd may without difficulty be kept off of our pretty lawn. ------------- Levi Levering has the golden opportunity of attending Mr. Moody's Bible School, Northfield Mass., a guest of a friend. He started for Northfield, yesterday morning. ------------- Cheerful and pleasant but continued drive and plod by the girls and ladies of the sewing room are what turns out such stacks of articles and repaired garments. ------------- It will take a long time to thoroughly examine all the beautiful and curious things Capt. and Mrs. Pratt have brought back from Japan. We are anxiously waiting for the first talk in the chapel. ------------- The Second Presbyterian Sunday School held their annual picnic on Tuesday, several of our pupils attending. On Wednesday the First Church pupils had the same privilege, and all claim to have had a very good time. ------------- Mr. Jordan and boys, with an eye to the coming winter winds, have taken down all the steam pipes of the small boys' quarters and are putting them in again, adopting another system of distribution. ------------- School closes Friday night. Then for a good strong pull at work this summer to earn ten months of schooling next year. How independent it makes us feel when we earn what we get and don't wait for some one to *give* us these advantages! ------------- Wednesday night was simply perfect. There was no dew on the grass till after eight o'clock, and the clear sky overhead and soft breeze from the west made it just the night for a lawn sociable. The party was given in honor of Capt. and Mrs. Pratt and was a most enjoyable occasion all around. Several guests including Judge and Miss Henderson and MIss Martha, and the Misses Fleming, Mr. McKnight and Miss Stewart were out from town; the band played exceptionally well' the effect of the electric light upon the beautiful lawn was never prettier; every one was in good spirits; the cake and ice cream so abundant was most delicious and well, everything was all that could be desired, what more? Fair prospect for good crops on the farms. ------------- Miss Wood takes Miss Seabrook's place at the hospital. ------------- "Uncle Sam" is getting cleaned up. We mean our fire engine. ------------- A number of teachers leave Monday for their summer vacation. ------------- The cellar for the new commissary is digging, down by the old brick-yard. ------------- Joe Grinnell is making himself useful around the printing-office these days. ------------- Johnson Webster thinks he has found a good place, and we are sure Mr. Starkey has found a good workman. ------------- Mr. Edward McFadden, class '91, Amherst College, is again with us for his summer vacation. He occupies a desk in the Captain's office. ------------- No. 4, Miss Wood's school, jumped temporarily into Nos. 7, and 8, Miss McAdams taking the morning school and Miss Botsford the afternoon. ------------- The coming of Richenda's papa and mamma was almost too much for her as she has been a little sick for a day or two, but is getting quite well again. ------------- Capt. Pratt took the mid-night train to Washington the same evening he arrived. Returned the next day, and now occupies the old familiar stand--his office desk. ------------- The printing-office was honored this week with a call from Misses Julia and Anna Culbertson, Miss Ella Stickney, and Miss Gertrude Mann of Lewistown, and Miss Kathleen Watts of Chambersburg. ------------- Eva Johnson, having passed a satisfactory examination from the Junior class of the town high school, has gone with Nellie Robertson, the valedictorian of our this year's graduating class, to spend the summer in the country at a pleasant home. ------------- On Wednesday evening Miss Seabrook left for the West taking with her Samuel Merrick, Omaha, Theodore Everett, who goes to Ft. Stevenson, Isabella Two Dogs and Robert Cow Killer whose homes are at Pine Ridge Agency. ------------- Henry Phillips has grown into a man of business, making his ten hours a day at Long & Company's shops, in town. Henry has a bright future before him if he sticks to the ship and follows out his natural bent for mechanics. ------------- Esther Miller has joined the hospital forces. Nancy Cornelius, Lily Wind and Phebe Howell are making such a success of their hospital work in Hartford and Philadelphia, and have such bright prospects for the future that it takes our own hospital work popular among the girls. =========================== (Continued from First Page.) a man out of my wages or hire him to help him put up the fence. We are going to enclose in our land by barb-wire fence, and hire a man to break the land where our field will be. I am not married yet. I have had offers but refused them. I do a great deal for my nieces. I make them dresses and buy them suits. I made a baby quilt for the youngest. I love them and they love me. The oldest thinks that there is no one like her auntie. Both of them have worn dresses ever since they were babies and will and *shall* wear dresses and not Indian clothes as long as I have money." In answer to the question, How much stock have you? our little heroine answers: "My sister gave me a hen, and she gave me a sorrel mare with a white face, and I have three cows." Then she goes on "I can make anything in sewing but sorry to say I can't cook much. My sister does the cooking, but I can do everything else, from cleaning house to weeding a garden, feeding the chickens and milking, but we have only one tame cow. I can ride a horse as well as any man on a spirited horse, and a wild horse cannot very easily throw me. I can ride bareback, astride, and side ways, and have run races lots of times." --------*--+++--*--------- What Lazy People Say. There are few expressions we hear more frequently than the feeble wail of the lazy or cowardly mind, "I can't!" Every day do we not see people who permit their progress to be stopped by trifles which, instead of retarding them, should spur every faculty up to the resistive conquering point? "I can't," and "I forgot," are two fatal phrases which should be scratched from the vocabulary of every young man or woman who is ambitions of being or doing anything in this world that shall deserve to be recorded. --------*--+++--*--------- Worth more than Gold. Give young men fortune without education and at least one-half will make a wreck of their lives. Give them an education and they are far more likely to be of service to themselves, and to acquire wealth. Education is an inheritance worth more than gold, for it buys true honor--one can never spend or lose it. The Devil Laughs. ----- "Liquor dealers will leave little fear of losing their business so long as Christian people favor cider. Cider fosters the taste for strong drink. If not, why will a poor drunkard beg for just a little cider at a farm-house, when he has no more money to buy liquor in town? I believe the devil laughs when he sees a father pour out cider for his little boy to drink." --------*--+++--*--------- FOUR SENTENCES IT WOULD BE WELL NEVER TO USE: "No danger." "Only this once." "Everybody does so." "By-and-by." ------------------------- Courage is always greatest when blended with modesty. ------------------------- Woman first tempted man to eat; but he took the drink himself. ------------------------- The "coughing hoss" is an Indian name for a locomotive. ------------------------- Enigma. I am made of 12 letters. My 4, 6, 5, 8, 12 is what our boys often watch when at work. My 1, 10, 7, 2, is what some children call their mothers. My 11, 5, 9, 3, is what horses love to do when turned out in the meadow after a hard day's work. My whole is the name of a boy, who does not work lazily. ------------------------- ANSWER TO LAST WEEK'S ENIGMA: Whiskey. ================================= STANDING OFFER: - For FIVE new subscribers to the INDIAN HELPER, we will give the person sending them a photographic group of the 13 Carlisle Indian Printer boys, on a card 4 1/2 X 6 1/2 inches, worth 20 cents when sold by itself. Name and tribe of each boy given. (Persons wishing the above premium will please enclose a 1-cent stamp to pay postage.) For TEN, Two PHOTOGRAPHS, one showing a group of Pueblos as they arrived in wild dress, and another of the same pupils three years after, or, for the same number of names we give two photographs showing still more marked contrast between a Navajoe as he arrived in native dress, and as he now looks, worth 20 cents a piece. Persons wishing the above premiums will please enclose a 2-cent stamp to pay postage. For FIFTEEN, we offer a GROUP of the whole school on 9x14 inch card. Faces show distinctly, worth sixty cents. Persons wishing the above premium will please send 6 cents to pay postage. ============================================= [Transcribed weekly by Barbara Landis. Come and join us for the installation and dedication of an historic marker at the old school grounds. Go to http://www.epix.net/~landis/marker.html Picnic, afterwards!] --------- "RE: Rustywire: Cultural Survivial" --------- Date: Wed, July 2, 2003 8:56 AM From: rustywire@yahoo.com (john rustywire) Subj: Cultural Survivial Newsgroup: alt.native Cultural survival for all indigenous peoples is at a place where it is very difficult to continue. In the way of speaking for myself it is trying to balance the best of two worlds, the one of home, the indigenous one, otherwise the Indian home and that of the greater society here in America. It is dancing in more than one world and after a time it gets tiring. On occasion I find I have to say a few words to defend my race, my culture, my tribe and myself. I am a sorry spokesman for them and native peoples, but what I do know is that language, way of life, economic conditions and MTV all play a part in the slow decimation of my way of life. I do not live like my grandfathers. It is not that way anymore, but in keeping myself, my family and identity hopefully I try like so many others to continue the thoughts, language, stories and way of life. I heard one Justice Department lawyer in federal court on an Indian Water Rights case say after tribal leaders voiced concern over their loss of water rights for storage that it is just one area where natives face loss. It is the loss of forests, jurisdiction, fishing rights, adoption and custody matters, water rights, land and cultural resources. We were discussing the matter of criminal and civil jurisdiction conflicts with the state and county which led to this federal hearing. The case involved whether a reservation had been disestablished and the boundaries erased, which also raised the question of whether the tribes jurisdiction was erased as well. We were in the hall and this lawyer stood there and said speaking about the challenges Indian tribes and people face in each of these areas. She said, "It is like Indian tribes and people are standing on a block of cheese with rats running around and around taking a little bit here and there while you are trying to push them off with a stick, as you turn to deal with one, another one comes and bites of a piece of cheese. It will continue like that until there is nothing left". The block of cheese represents Indian land, water, natural resources, jurisdiction, the right to self determination, the right to control and govern our own lands, society, people and deal with custody, adoption, and other civil issues, and including our language, culture and religious practices. I thought about this and realized that what troubles me is that sometimes I can see myself running along side those rats doing the same thing. I look for the enemy and sometimes it is me. There was an exhibit at the Institute of American Indian Arts Museum and Art Gallery in Santa Fe. I happened to be there and was looking at the artwork there I was struck by a particular native artword which depicted a crucifixion of native values, way of life and people. In it was a representation of what is worshiped and in the middle of this were some $100 bills nailed to the middle of the artwork. The thought really hit home, because my first thought was who would waste such an amount of money this way, and it came to me that money is so fundamentally necessary that we place great value in it to the exclusion of all else. It gave me pause, because in a way I had made money, cash money an "alien god". I stood back for a little bit and watched the reaction of others to the artwork and they voiced the same thoughts I had. It was a study in acculturation, assimilation, values thinking and placing your own personal goals and aspirations in front of you and you had to choose what is important. I had to sit back and rethink some things about myself. In some ways the battleground is inside each of us. We have to decide where we stand; then remind ourselves what is important to us as individuals, as family, a group and then as native people or as Indians. I would like to know that when I am dust and forgotten in time that my people, family and Navajos will continue on. There has to be something done to preserve what we have and so that it may continue not only for ourselves but for others wanting to know about themselves and our people. I hope we try to improve and learn first with ourselves and do so quietly without fanfare. There are many who profess to know many things but seem to speak louder than they what they know. Let our actions speak for us. These are my thoughts in this matter. --------- "RE: Poem: Hocoka" --------- Date: Friday, May 23, 2003 05:26 pm From: James Starkey Subj: Hocoka Mailing List: Rez Life Hocoka and above and below, the tethers between man and buffalo, Rock and fire and water and air, holding and knowing Unci and her care, The sunflower and the cottonwood tree, (their relatedness and affinity) The cedar, chokecherry, sweetgrass, and sage, (the timelessness of their age) As I sit, and as I walk and as I stand, As I live for my Homeland, I know, and I see and I grow, and learn what the dandelion can show, Resisting long, in the land of the free, (well, unless you don't agree) Standing strong in the home of the brave, (and the economic slave) I ain't under no delusions, and I ain't buying in, I know it ain't about the color of a skin, I know its more about a People and Family, I know it's all about Lakota sovereignty. James H. Starkey http://www.oyateunderground.com --------- "RE: Verse: Hawaiian Book of Days" --------- Date: Sat, 05 Jul 2003 19:13:05 -1000 From: Debbie Sanders Subj: Hawaiian Book of Days A HAWAI`I BOOK OF DAYS, week of July 14-20 IULAI (July) (Hinaiaeleele) 14 It is in the quiet hours of the evening that we can most nearly know our true selves. 15 The rainbow, ke anuenue, illuminates the land in beauty. 16 A waterfall plummets down the face of the cliffs, na pali, to be reborn in mist far below. 17 The mountain slopes have turned green with the blessing of rain. 18 A dragon kite soars and ripples in the summer breeze. 19 Sculptures are formed of the shifting sand ... and swiftly erased. 20 Accept what must be ... only if you cannot make it better. (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Knotted Strings may hold Key to Incan Writing" --------- Date: Sun, 6 Jul 2003 10:47:57 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="INCAN WRITING KEY" http://www.pechanga.net/ http://www.signonsandiego.com/news/uniontrib/sat/news/news_1n5inca.html Knotted strings may hold key to Incan writing, scholars find By Gareth Cook BOSTON GLOBE July 5, 2003 CAMBRIDGE, Mass. - For centuries, the mighty Incan empire has confounded researchers. The Incas controlled territory up and down the spine of South America, with a sophisticated system of tributes and distribution that kept millions fed through the seasons. They built irrigation systems and stone temples in the clouds. And yet they had no writing. For scholars, this has been like trying to imagine how the Romans could have administered their vast empire without written Latin. Now, after more than a decade of fieldwork and research, a Harvard University professor believes he has uncovered a language of binary code recorded in knotted strings - a writing system unlike any other. The strings are found on "khipus," ancient Incan objects that look like mops. About 600 khipus survive in museums and private collections, and archaeologists have long known that the elaborately knotted strings of some khipus recorded numbers like an abacus. Harvard's Gary Urton said the khipus contain a wealth of overlooked information hidden in their construction details, like the way the knots are tied - and that these could be the building blocks of a lost writing system which records the history, myths and poetry of the Incas. The theory has Incan scholars abuzz. The discovery of true Incan writing would revolutionize their field the same way that deciphering the Egyptian hieroglyphics or Mayan glyphs lifted a veil from those civilizations. But it has broader interest because the khipus could constitute what is, to Western eyes, an unorthodox writing system, using knots and strings in three dimensions instead of markings on a flat expanse of paper, clay or stone. "What makes this work so interesting is that what is being expressed is being conceptualized in such a different way than we conceptualize," said Sabine MacCormack, a historian of the Romans and the Incas who is a professor at the University of Notre Dame. "This is about an expression of the human mind, the likes of which we don't have elsewhere." The only way to prove Urton's theory correct would be to translate the khipus, which no one has done. In his new book, he proposes a new method for transcribing the knotted strings which he believes could lead to breakthroughs. And his work, funded in part by a genius grant from the MacArthur Foundation, has helped fuel a resurgence of scholarly interest in khipus. Later this month, the Chilean Museum of Pre-Columbian Art in Santiago is opening the world's first exhibit dedicated to the khipu. "We are on the cusp of a very hot period," said Frank Salomon, a professor of anthropology at the University of Wisconsin who has studied khipus extensively. The khipu mystery dates to the early 16th century, when the Incas were conquered by Francisco Pizarro and the Spanish set about destroying their culture. The missionaries sent to South America tried to eliminate all touches of the old gods, including the strange stringed textiles that the Incas said held their histories. The Spanish chroniclers often exaggerated, but they did record histories of tributes and other stories they said were "read" to them by khipukamayuq - or knot keepers - from strings of knots. In 1923, researcher L. Leland Locke was able to show that many khipus recorded numbers like an abacus, with knots in positions representing the hundreds, tens, or ones place. He concluded that khipus were an accounting tool and scholars largely lost interest. Locke, however, missed many subtleties in the khipus, which could make them a richer tool for communication, said Urton, whose research was described in a recent issue of the journal Science, and whose new book is called "Signs of the Inka Khipu." The attention to khipus has its roots in insights from Marcia and Robert Ascher, a husband-and-wife team who began an extensive survey and analysis of khipus in 1968, and on the observations of Bill Conklin, a textile specialist at the Textile Museum in Washington, D.C., who noticed that khipus were spun and tied in surprisingly complex and varied ways. Urton is proposing a system for tackling the meaning of the knots. Each knot, Urton suggests, can be thought of as a series of decisions, such as whether to make it of cotton or wool, to tie the knot with a crossing string that begins in the upper left or the upper right, and to use string that is spun clockwise or counterclockwise. Not all scholars are persuaded by Urton's ideas. "I don't see that this proposal arises from the actuality of the khipus," said Marcia Ascher, an emerita professor of mathematics at Ithaca College. "I don't see it being shown to fit or explain any of them." Using money from the National Science Foundation, Urton has undertaken a project to record as many khipus as possible in great detail, including the binary information he says could be so important. He hopes to place it all in a computer database and give access to other scholars and the public in the hope that somebody will see ways to crack the code. He is helped by Carrie Brezine, a weaver and database specialist who did her undergraduate thesis in mathematics. Last week, Brezine brought in a printout of transcriptions taken from khipus found recently in a cave overlooking the Lake of the Condors in northern Peru. As Urton sat in his office, surrounded by Andean textiles, he noticed long strings of numbers that were virtually identical on three of the khipus - an indication that information was being copied from one to another, the way medieval scribes copied books by hand. "It was one of those eureka moments," Urton said with a boyish grin. "This is really cool." Copyright c. 2003 Union-Tribune Publishing Co./San Diego, CA. --------- "RE: Upcoming Events" --------- Date: Mon, 7 July 2003 15:39:14 -0 From: Gary Smith (gars@speakeasy.org) Subj: Upcoming Events =+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+= EVENTS ARE FEATURED IN ODD NUMBERED ISSUES ONLY =+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+= ------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//- Notice of Copyright Clearance by Contributors: The following have granted permission for their original articles to be reposted in order to help mend the Sacred Hoop: James Starkey, Gary Smith, Bill McAllister, John E. Echohawk, Frosty Deere, Russell Diabo, Janet Smith, Carter Camp, Barbara Landis, Debbie Sanders, Johnny Rustywire --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//- _ __ __ _ / | / /___ _/ /_(_) __ __ / |/ / __ \ __/ / | / / _ \ / /| / /_/ / /_/ /| |/ / __/ /_/ |_/\__,_/\__/_/ |___/\___/ ______ _ / ____/____ ___ __________(_)___ ____ _____ / / / ___/ __ \/ ___/ ___/ / __ \/ __ \/ ___/ / /___/ / / /_/ /__ /__ / / / / / /_/ /__ / \____/_/ \____/____/____/_/_/ /_/\__, /____/ Volume 11, Issue 028 /____/ July 12, 2003 Native Crossings (c) is a separately emailed suppliment to Wotanging Ikche (c) Native American News (c) dedicated to the memory of those in Indian Country who have begun their spirit journeys It may be subscribed to via email by sending a request from your own internet addressable account to gars@speakeasy.org <================<<<< >>>>================> This newsletter is produced in straight ASCII text for greatest portability across platforms. Read it with a fixed-pitch font, such as Courier, Monaco, FixedSys or CG Times. Proportional fonts will be difficult to read. <================<<<< >>>>================> IMPORTANT!! ----------- In accordance with Title 17 U.S.C. section 107, all material appearing in this newsletter is distributed without profit to those who have expressed a prior interest in receiving this information for educational purposes. <================<<<< >>>>================> --------- "RE: Lillian Hogan" --------- Date: Fri, Jul 4 2003 10:04:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="LILLIAN HOGAN" http://www.legacy.com/billingsgazette/~LifeStory&PersonID=1136451 Lillian Hogan CROW AGENCY - Lillian Hogan, 98, oldest living Crow Indian, passed away Wednesday, July 2, 2003, in the Crow Agency IHS Hospital. "Owns the Best Camp," a name given to her by her Clan mother, Alice LaForge, was born Aug. 31, 1904, in Pryor, a daughter of Bull Shows and Little Horse. She was raised in the Traditional Crow manner and was one of the last students to receive her education in the old Pryor Boarding School. During her young years, she was an accomplished horsewoman who rode as a jockey for her father. Her elders gave her the art of making Indian saddles and she in turn passed the art onto her nephew, Vincent White Hip. She explored the Big Horn, Pryor and Wolf Mountain ranges and often told her family that she knew them like the back of her hand. She married George Washington Hogan I in 1940 and the couple made their home in Crow Agency. Mr. Hogan died in 1958. Lillian was a skilled person, excelling in baking bread and pies, sketching flowers and beading. She designed and made Elk tooth necklaces, a right that was given to her by her Crow Elder aunt. She served as a foster mother to numerous Crow and Northern Cheyenne children. In 1964, she was selected by Crow Tribal Chairman Edison Real Bird to host First Lady Bird Johnson along with Montana's First Lady, Mrs. Tim Babcock and U.S. Secretary of Interior, Stewart Udall, for tea and traditional fry bread. She was a member of the Catholic Church, founding member of the Crow Church of God, Big Lodge Clan, a child of the Ties the Bundle Clan and the Sacred Tobacco Society. She particularly enjoyed singing her family's Tobacco Society songs at the Nursing Home. She worked as a cook and was a seamstress for the government during World War II. Her parents; daughters, Cerise, Mamie, Francis, Rose Marie and Amy Agnes; son, Lewis; four brothers, Caleb, Percy, Daniel and Harry Austin; three sisters, Ida, Hulda and Iris; grandsons Curtis, Jason, Gregory, Dana and Ryan preceded Lillian in death. Survivors include four daughters, Lorena (Cedric) Walks Over Ice, Nellie Pettey, Mary (Nelson) Wallace and Mardell (Dan) Plain Feather; two sons, Samuel (Adeline) Plain Feather and Adam (Bernice) Singer; her adopted sons, Gary (Louella) Johnson, Robert Ross, Tommy (Lois) Whiteman and Tom (Debbie) Myers; her stepchildren, Pearl Hogan, Alma (Bill) Snell, Ferol (Bill) Pease and Ataloa (Francis) Harris; children whom she raised, Sandy and Carson Walks Over Ice, Sam and John Bull Shows; 23 grandchildren; 101 great-grandchildren; 31 great-great-grandchildren and one great-great- great-granddaughter, Sydney Herrera. Funeral Mass will be celebrated 11 a.m. Saturday, July 5, in the Crow Agency St. Dennis Catholic Church. Interment will follow in the Crow Agency Cemetery. Bullis Mortuary of Hardin has been entrusted with the arrangements. Copyright c. The Billings Gazette, a division of Lee Enterprises. --------- "RE: Wallace Joseph Gladstone (Kut-oy-is)" --------- Date: Mon, 7 July 2003 08:18:08 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="WALLACE JOSEPH GLADSTONE (KUT-OY-IS)" http://www.dailyinterlake.com/NewsEngine/news.db&eqskudata=9-811022-63 Wallace Joseph Gladstone (Kut-oy-is), great-grandson of Blood Indian Chief Red Crow, was born on March 16, 1925, in his grandmother's cabin on the Blackfeet Reservation in the St. Mary's Valley of Montana. His father, Alec, a Metis, was the grandson of Hudson's Bay Company employee William Gladstone, who had come to the northwestern plains in 1848 to work as a carpenter and blacksmith. Wally was first named Na-to-ta-koot or Holy Rock, a name selected for him by Red Crow's eldest daughter because she often found him praying. But at most other times, he was perfecting his horse-riding and hunting skills, or putting baby birds in handmade boats to give them a ride in the river before returning them to their nests. After a poor, but happy childhood in what is now Babb and Glacier Park where his father worked as a blacksmith, the family moved to Browning to provide schooling opportunities for his older sisters, Nellie and Naida. There, in 1936, Wally's father Alec died, leaving his wife Lily and their nine children. At that time Wally received from his grandmother the name he carried until his death - Kut-oy-is - which means Blood-clot Boy, a legendary Blackfeet hero, renowned for his strength and bravery. At this young age, Wally was emerging as a warrior. These skills were further enhanced during his time at Haskell Indian School in Lawrence, Kan., where he was sent for his remaining high school years. The school was noted for its nationally-recognized boxing program, in which Wally excelled. Then on Dec. 7, 1941, pre-empting graduation, he volunteered to serve with the U.S. Navy in World War II. His combat theaters included the Aleutian Islands, Guam, the Philippines, Okinawa and the occupation of Japan. A 20-millimeter anti-aircraft specialist, Wally was also light heavyweight champ of the Third Fleet. Three hours after the victory flag was hoisted in August of 1945, Wally and a handful of gunners on the Battleship Iowa refused to celebrate and thus were able to shoot down a final, desperate kamikaze attempt on their flagship. According to some sources, this was the final military action of World War II. The end of hostilities found Wally in Seattle, where his mother had moved the family for both educational and economic opportunities. Professional boxing promoters began to recruit him heavily, but dissuaded by his sisters, he took a job instead in construction. Ironically at this time, returning American Indian veterans were met by signs in local businesses that said, "No dogs or Indians allowed." lnfuriated, Wally and other Indian vets "went on the warpath" and fought to earn respect from their land-based contemporaries. In Seattle he also met the love of his life, Pearl, a transplanted German beauty from Williston, N.D. Their marriage endured for 55 years, producing three children, Gail, Carol and Jack. Gail is a West Seattle dental hygienist and manages a pony farm in Milton, Wash. Carol is a tax consultant. Jack is a singer, songwriter and storyteller, based in Glacier Park and Kalispell. After moving with Pearl back to his beloved St. Mary's Valley in 1949, once again the advent of war - this time the Korean War - called Wally to sea, to serve as one of the first American Indian sailors with the U.S. Merchant Marine. In his eight years of service Wally twice circled the globe, navigating ships through every major inland passage in the world. He became a strong union man, and once again found his warrior skills appreciated during strikes and other confrontations. In 1958, corresponding with the birth of his son Jack, Wally came ashore and joined the Boilermakers Union, working first in Seattle's shipyards and later in the field as a rigging specialist. But like many American Indians, Wally had to reckon with alcohol's destructive qualities. Finally, in 1967, in sober introspection, he stopped drinking, and embarked on a life of sobriety supported by "talking circles," both Alcoholics Anonymous and Indian, where he emerged as a sought-after mentor. Early in 1968, Wally was a co-founding member of the Totem Pole AA group in Seattle. This past March, the group celebrated its 35th anniversary. In the mid-1970s, Wally served several terms as chairman of the National Association of Blackfeet Indians, working with the late Senator Henry "Scoop" Jackson (D-WA) and Herb "Manny" Barnes, Blackfeet elder, to solidify federal status for Off-Reservation Indians. When he retired from the boilermakers in the early 1980s, he rediscovered his childhood by helping his daughter Gail on her horse ranch south of Seattle; training, breaking, trail riding and showing her champion ponies. With his other daughter Carol, the three Gladstones took national and state awards in a number of Pony of America categories. With the birth of his first grandchild, Mariah, in 1993, Wally began yet another life phase as road manager and projectionist for his son, folksinger Jack Gladstone. In their cumulative travels over the next 10 years, they drove more than one million miles, through 46 states, sharing Blackfeet and Western American legends, stories, songs and culture with diverse audiences in schools, colleges, concert halls, lodges, and convention and community centers. Diagnosed with "terminal" stomach cancer in December 2000, he began yet another challenging battle. After nutritional treatment, surgery, affirmation and the prayers of friends from all over the country, Wally defeated the cancer and resumed touring with Jack for two more years. Then, last Saturday, June 28, at the start of his designated "time off week" before the 2003 Big Sky Summer Tour, Wally awoke, put on his morning pot of coffee, sat back and relaxed in his comfortable recliner awaiting breakfast. Then with his gear and bags packed nearby, "he gently ventured into the Sand Hills." He was preceded in passing by his father Alec; mother Lily; sisters, Velma, Lauretta, La Dean and Nellie; and brothers, George and Chester Sr. Wally's survivors include sisters, Naida and June Rose; wife Pearl; daughters, Gail and Carol; son Jack, daughter-in-law Linda, and two grandchildren, Mariah and Scot. Rosary and wake will be held at 7 p.m. Thursday at the Babb Schoolhouse. Funeral services will be held at 10 a.m. Friday at the Babb Schoolhouse. Copyright c. 2003 Daily Inter Lake/Kalispell, MT. --------- "RE: Crossings" --------- Date: Mon, 7 July 2003 08:10:52 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CROSSINGS" July 4, 2003 Patricia Marie Agneaux Patricia Marie Agneaux, (Winyan Waste Win-Good Woman) 47, of Fort Totten, ND, died on Tuesday, July 1, 2003 in Fort Totten, ND. Patricia Marie Spotted Horse was born Aug. 3, 1955 in Devils Lake, ND, the daughter of Philip and Vivian Dunn Spotted Horse. She was reared in Fort Totten attending schools in Fort Totten and Maddock High School. Patricia also attended school at United Tribes in Bismarck. She was united in marriage to Donavon Hawk Eagle Oct. 16, 1980 in Minnewaukan, ND. They established their home in Fort Totten. Mr. Hawk Eagle died Feb. 27, 1996. Patricia worked at the Four Winds School in Fort Totten. She married Gilbert Agneaux Feb. 5, 1998 in Pierre, SD. They established their home in Fort Totten where they have since lived. She was a member of Seven Dolors Catholic Church. Patricia is survived by her husband, Gilbert of Fort Totten; father, Philip Spotted Horse of Devils Lake; sister, Emerald (Mathew) Robertson of Fort Totten; brothers, Myron (Sharon) Spotted Horse, Tommy Spotted Horse, Philip and Celestine Spotted Horse III, all of Fort Totten; special nieces, Willow Roulette and Michelle Spotted Horse; and an uncle, Kenneth (Flo) Dunn of Fort Totten. Nephews and cousins also survive. She was preceded in death by her mother, Vivian Dunn Spotted Horse. Gilbertson Funeral Home, Devils Lake, is in charge of the arrangements. Copyright c. 2003 Devils Lake Daily Journal. -=-=-=- July 2, 2003 Louis Charging Louis Charging, 31, Minneapolis, formerly of New Town, died June 29, 2003, in Minneapolis as a result of injuries sustained in a truck- pedestrian accident. Arrangements are pending with Fulkerson Funeral Home, Watford City. Joie Boots WATFORD CITY - Joie Boots, 39, Watford City, died June 30, 2003, in a Minot medical center. Services will be held at 10 a.m. Saturday at Fulkerson Funeral Home Chapel, Watford City. Further arrangements are pending. July 5, 2003 Mike Carry Moccasin PORCUPINE -- Mike Carry Moccasin, 52, Porcupine, died July 4, 2003, in a Bismarck hospital. Services will be held at 11 a.m. Thursday at St. James Catholic Church, Porcupine, with Brother George Maufort officiating. Burial will be in the church cemetery. Visitation will be held from 6 to 8 p.m. Wednesday at Perry Funeral Home, Mandan, where a rosary service begins at 7 p.m. Visitation will continue one hour before services at the church. Michael Carry Moccasin was born July 27, 1950, at Porcupine, to James and Beatrice (Good Wood) Carry Moccasin. He was raised and educated in Porcupine and graduated high school at Fort Yates in 1968. He attended the University of North Dakota and received his bachelor of science degree in 1974 and his master's degree in 1976. Mike taught at Standing Rock Elementary Schools and later at the Headstart Program. More recently, he worked for the Tribal Office at Standing Rock. He is survived by a sister, Mae White, Porcupine; two brothers and one sister-in-law, Jerome Carry Moccasin, Porcupine, and Vincent and Julie Carry Moccasin Sr., Fort Yates; and many nieces and nephews. Mike was preceded in death by his parents; three sisters; and one brother. Copyright c. 2003 Bismarck Tribune. -=-=-=- July 7, 2003 Della Cutgrass Sioux Falls Sioux Falls - Della Cutgrass, age 30 of 1501 W. 51st St., died Friday, July 3, 2003 at Sioux Valley Hospital. She was born May 18, 1973 in Parmalee, SD on the Rosebud Reservation. She moved to Sioux Falls, where she was lovingly cared for by her foster parents, Joe & Luella Ruth. They preceded her in death. She attended Children's Care Hospital and School from 1974 to 1979 and South Sioux School from September 1979 to January 1991. She has been a resident at DakotAbilities for the past 12 years. Grateful for having shared her life are: two sisters, Monica (Keith) Zobel, Clark, SD, Melinda (Tom) Boyda, Sioux Falls; three brothers, Jeff (Cyndy) Ruth, Sioux Falls, Jay (Karen) Ruth, Rock Rapids, IA., John (Cheryl) Ruth Colton, SD; her birth mother Gertrude Medicine of Parmalee, SD, her birth father Edward and step mother Aleta Cutgrass of Rapid City, SD, and 7 sisters and 6 brothers. Funeral services will begin at 10:00 a.m. Tuesday, July 8, 2003 at Heritage Funeral Chapel; visitation will begin at 9:00am Tuesday. Copyright c. 2002 Sioux Falls Argus Leader. -=-=-=- July 5, 2003 Lyle Hawk Wing Lower Brule Lyle Levi Hawk Wing, 24, Lower Brule, died Thursday, July 3, 2003, at Lower Brule as the result of a traffic accident. Funeral services will be at 2 p.m. Wednesday at Holy Comforter Episcopal Church, Lower Brule. Burial will be in the Holy Name Episcopal Cemetery, Fort George. Wevik Funeral Home, Chamberlain, is handling arrangements. Copyright c. 2003 The Daily Republic/Mitchell, South Dakota. -=-=-=- July 1, 2003 Nicholas E.B. Blacksmith OGLALA - Nicholas E.B. Blacksmith, 14, Oglala, died Saturday, June 28, 2003, at Rapid City Regional Hospital as a result of an automobile accident in Oglala. Survivors include his mother and stepfather, Beverly and Kevin Belt, Oglala; his father, Grant Blacksmith, Pine Ridge; four brothers, Joshua Blacksmith, Caleb Blacksmith, Julian Blacksmith and Fabian White Dress, all of Oglala; two sisters, Angel Dreaming Bear and Emma Dreaming Bear, both of Oglala; his maternal grandmother, Sylvia White Dress, Oglala; and his paternal grandmother, Delores Blacksmith, Oglala. A two-night wake will begin at 3 p.m. today at Loneman School in Loneman. Services will be at 10 a.m. Thursday, July 3, at the school, with the Rev. Bill Pauly officiating. Burial will be at Our Lady of the Sioux Catholic Cemetery in Oglala. Sioux Funeral Home in Pine Ridge is in charge of arrangements. Peter R. Two Two POTATO CREEK - Peter R. Two Two, 49, Potato Creek, died Thursday, June 26, 2003, in Denver. Survivors include one son, Lumanuel Two Two, Salt Lake City; one daughter, Lucy Two Two, Reading, Pa.; two brothers, Dale Morrison Sr., Potato Creek, and Michael Morrison, Sioux Falls; two sisters, Julia Morrison and Delores Between Lodge, both of Denver; and two grandchildren. A two-night wake will begin at 2 p.m. today at St. Henry's Catholic Hall in Potato Creek. Services will be at 10 a.m. Thursday, July 3, at the hall, with the Rev. Cordelia Red Owl and the Rev. Kim Dewhurst officiating. Burial will be at St. Timothy's Episcopal Cemetery in Potato Creek. Sioux Funeral Home in Pine Ridge is in charge of arrangements. July 2, 2003 Marvin Eagle Bull Jr. PINE RIDGE - Marvin Eagle Bull Jr., 35, Pine Ridge, died Saturday, June 28, 2003. Survivors include two sons, Charles Eagle Bull and Carl Eagle Bull, both of Porcupine; his father, Marvin Eagle Bull Sr., Wounded Knee; one brother, Cameron Kills in Water, Rapid City; and two sisters, Marlene Yankton, Red Shirt Village, and Jerylynn Elk, Wounded Knee. A two-night wake will begin at 11 a.m. Saturday, July 5, at the Porcupine CAP Office. Services will be at 9 a.m. Monday, July 7, at the Porcupine CAP office, with the Rev. Joe Brown Thunder, the Rev. Harold Eagle Bull, and William Center officiating. Burial will be at 2:30 p.m. Monday at Black Hills National Cemetery near Sturgis. Sioux Funeral Home of Pine Ridge is in charge of arrangements. Belva Annie Grazier Montelongo 1922 - 2003 LAYTON, Utah - Belva passed away peacefully June 30, 2003, at Davis Hospital with her family by her side of causes incident to age. Belva was born July 19, 1922, on the Cheyenne River Reservation in South Dakota to James Grazier and Kate Shaving Grazier. She was the youngest of five children. She lived in the Layton and Kaysville area for the last 27 years. Belva loved to do ceramics and make porcelain dolls and received many blue ribbons for them at the Davis County fairs. She enjoyed crossword puzzles, cooking exotic dishes, going to Wendover and collecting everything. She took great pride and love in caring for family and friends; she especially enjoyed her grandchildren and many pets. She was proud of her Indian heritage. She was preceded in death by her son Louis J. Montelongo, her parents and siblings. She is survived by her son and daughter-in-law, Gilbert Tony and Suzanne Montelongo, and grandchildren, Ashlee Marie and Christopher Michael Montelongo of Fruit Heights, Utah. Funeral services will be held Thursday, July 3, 2003, at 11 a.m. at Lindquist's Kaysville Mortuary, 400 North Main. Friends and family may call Thursday from 9:30 a.m. to 10:45 a.m. at the mortuary. Cremation to follow after services. The family would like to express appreciation to the staff at Rocky Mtn. Care Center in Clearfield, especially Josh, Miss V, and Ginger, for providing exceptional care and friendship the past few years. E-mail condolences to the family at llm@lindquist. mortuary.com Virgil L. Standing Elk RAPID CITY - Virgil L. Standing Elk (Lakota name, Oki tan hi), 73, a Rapid City resident, died at Rapid City Regional Hospital on Saturday, June 28, 2003. He was born March 13, 1930, in White River, to Joshua and Blanche Standing Elk, brother to 13 siblings. On January 9, 1953, he married Clara Cora Six Toes in Murdo. Of this 50-year union, he was the father to four sons and one daughter. The couple lived in White River until moving to San Jose, Calif., under the BIA Relocation Program. On July 29, 1952, he honorably served the United States on active duty in the Korean War. Virgil served with Co. A, 2nd Engr., C BN. Upon his discharge on May 28, 1954, CE Standing Elk was awarded the Korean Service Medal with 2 bronze service stars, United Nations Service Medal, Good Conduct Medal and the National Defense Service Medal. He continued to serve for another eight years in the Reserves. He was a member of the Continental Veterans Club, Machinist Union, San Jose Indian Club (president), American Indian Council, National Heritage Foundation, Sioux Club, One Nation Generation, San Jose Youth Group, Oyate Ho, Ableza, Center for the Spirit and the Elderly Council for Indian Education. Virgil enjoyed his family, grandchildren, and adopted sons and daughter, and immersed them with traditional Lakota values. He loved powwows and founded his family drum, 4-Winds Singers, of San Jose, and Wakinyan Hoksila Singers. Virgil will forever be missed and loved. Survivors include his wife Clara Standing Elk, Rapid City; four sons, Terrence Standing Elk, San Jose, David Standing Elk, San Francisco, Joe Standing Elk, Bismarck, and Kelly Standing Elk, San Jose; a daughter, Jennifer Standing Elk Ledesma, San Jose; two brothers, Darrell Standing Elk, Davis, CA, and Velmer Standing Elk, White River; four sisters, Esther Moves Camp, Wanblee, Vivian Brave, Flandreau, and Violet Medicine Bear and Alvena Standing Elk, both of White River; 13 grandchildren and one great- grandchild. The wake will be from 5 p.m. until 11 p.m. today at the Mother Butler Center in Rapid City. Funeral services will be at 10 a.m. on Thursday, July 3, at the Mother Butler Center in Rapid City with Wilmer Mesteth and Richard Moves Camp officiating. Interment will follow at Black Hills National Cemetery near Sturgis, with military honors provided by Rushmore VFW Post 1273 of Rapid City. Arrangements are under the direction of the Osheim-Catron Funeral Home. Norman "Leroy" High Horse PINE RIDGE - Norman "Leroy" High Horse, 42, Pine Ridge, died Sunday, June 29, 2003, in Rapid City. Survivors include one daughter, Kimberly Bauers, Rapid City; four brothers, Alervin High Horse, Portland, Ore., Bryant High Horse Jr. and John Paul High Horse, both of Rapid City, and Julian High Horse, Pierre; five sisters, Shirley Counting, Eagle Butte, Sherry High Horse and Claudia Apple, both of Rapid City, Vina High Horse, Sacramento, Calif., and Elsie High Horse, Martin; and many grandchildren. A one-night wake will begin at 1 p.m. today at Crazy Horse School in Wanblee. Services will be at 1 p.m. Friday, July 4, at the school, with the Rev. John Hennessey officiating. Burial will be at Gethsemane Episcopal Cemetery in Wanblee. Sioux Funeral Home of Pine Ridge is in charge of arrangements. July 4, 2003 Jessie M. Clifford MARTIN - Jessie M. Clifford, 89, Martin, died Wednesday, July 2, 2003, in Martin. Survivors include six sons, Ralph Clifford, Evansville, Wis., Willard Clifford and Carl Clifford, both of Martin, Francis Clifford, Valier, Mont., Herbert Clifford, Manderson, and Adam Clifford, Kyle; four daughters, Sr. Bernadette Clifford, Alliance, Neb., Charlotte Young, Grand Prairie, Texas, and Violet Justus and Anna Cummings, both of Martin; numerous grandchildren; and many great-grandchildren. A one-night wake will begin at 1 p.m. Monday, July 7, at Our Lady of Sorrows Church Hall in Kyle. Services will be at 10 a.m. Tuesday, July 8, at the church hall, with the Rev. John Hennessey officiating. Burial will be at St. Stephen's Catholic Cemetery in Kyle. Sioux Funeral Home of Pine Ridge is in charge of arrangements. Danny Lee Garcia KYLE - Danny Lee Garcia, 18, Kyle, died Wednesday, July 2, 2003. Survivors include his parents, Carla Mesteth, Porcupine, and Guadalupe Garcia Sr., Denver; four brothers, Guadalupe Garcia Jr., Porcupine, and Juan Garcia, Jaime No Neck and Julio No Neck, all of Kyle; two sisters, Yolanda Garcia and Katherine No Neck, both of Kyle; and his maternal grandparents, Harrison and Delissia No Neck, Kyle. A two-night wake will begin at noon Monday, July 7, at Little Wound School in Kyle. Services will be at 10 a.m. Wednesday, July 9, at the school, with the Rev. Cordelia Red Owl and Willard Kills In Water officiating. Burial will be at St. Barnabas Episcopal Cemetery in Kyle. Sioux Funeral Home of Pine Ridge is in charge of arrangements. Copyright c. 2003 the Rapid City Journal. -=-=-=- July 6, 2003 John Albert Jackson Mr. John Albert Jackson, 79, area native, died at 8:45 a.m. on Thursday at the family residence in rural Dewey. Funeral services for Mr. Jackson will be held at 10:00 a.m. on Tuesday in the Arnold Moore - Dewey Funeral Home Chapel. Rev. Orville Moody of the Rose Hill Community Church will be the officiant. An Indian Wake Service will be held in the Arnold Moore - Dewey Funeral home on Monday evening. Committal prayers and interment will be directed in the Delaware Indian Cemetery by the Arnold Moore - Dewey Funeral Home. The Dewey VFW Post will accord him full military rites at the graveside. John will lie in state in the Arnold Moore - Dewey Funeral Home where friends may call for their visitation until the service hour on Tuesday morning. A native of Oklahoma, John Albert Jackson was born on July 26, 1923 in Dewey. He was the son of the late James Herald and Emma (Hill) Jackson. John received his education in the Chilocco Indian School and was graduated in 1941. He was enlisted in the U. S. Army in 1943 and reenlisted in the U. S. Air Force where he served until his honorable discharge in 1961. He and the former June Dailey were united in marriage in 1945. He returned to Dewey in 1961 and was employed at the Tinker Air Force Base for two years before moving to Wichita, Kansas where he worked as a welder. In 1979 he again returned to Dewey and was employed by the Travel Machine. June preceded him in death in 1963. John was retired in 1986 and continued his residence in Dewey living in retirement. He and Patricia Ann Ralston were united in marriage in 1996 and have made their home northeast of Dewey. John was a member of the Rose Hill Community Church and the Dewey VFW Post No. 10099. Surviving are his wife, Patricia "Ann" (Ralston) Jackson of the Bartlesville home; two sons, David Lee Jackson, St. Paul, Ms. and John Robert Jackson, Bartlesville; a daughter, Mrs. Sandra Kay (Jackson) Niles, Bartlesville and an adopted daughter, Ms. Angela Auwarter, Santa Cruz; a stepson, Jason Seyler; Dewey; two stepdaughters, Pamela Slape, Bartlesville, and Jenny Crable, Dewey; a brother, James Jackson, Catoosa, Okla.; four sisters, Mrs. Rosetta Jackson Coffey, Ms. Elgia Bryant, Mrs. Jean Kirkendall, Dewey, and Ms. Evelyn Jackson Thomas, Bartlesville; 15 grandchildren; and 10 great grandchildren. He was preceded in death by his father; mother; wife, June; and a brother, Marion "Cowboy" Jackson. Copyright c. 2003 the Bartlesville Examiner-Enterprise. -=-=-=- July 2, 2003 Leonard `Black Moon' Riddles WALTERS - Funeral for Leonard "Black Moon" Riddles, 85, Walters, will be at 2 p.m. Thursday at Church of Jesus Christ of Latter-day Saints, Lawton. A prayer service will be at 7 p.m. today at Comanche Nation Community Center, Walters. Mr. Riddles died Monday, June 30, 2003, in Temple. Burial will be at Deyo Mission Cemetery, Lawton, under direction of Hart-Wyatt Funeral Home, Walters. He was born June 28, 1918, east of Walters, to William Wesley and Jane Motherme Riddles. He graduated from Fort Sill Indian School in 1941 as valedictorian of his class. He served in the U.S. Army in Germany and France during World War II. He married Eva Mae Portillo on Aug. 19, 1947, at Wichita Falls, Texas. He was an internationally known artist, painting and sketching the Indian way of life. Many of his paintings hang in permanent collections around the world. Survivors include his wife, of the home; three daughters: Carrie Joy Wahnee and Sharron Lynn Kindred and her husband, Frankie, all of Walters; and Dorney Gayle Riddles, Gaithersburg, Md.; three sisters: Esther Parker, Tularosa, N.M.; June Woosey, Provo, Utah; and Faye Teakell, Walters; four grandchildren: Mycol Lynard Wahnee and his wife, Donna; Gregory Jon Wahnee; Shawn David Wahnee and his wife, Loree; and John William Kindred; four great-grandchildren: Austin Daniel Wahnee, Brayden Conner Wahnee, Darius Kyle Wahnee and Laurne Olivial Wahnee. Memorial contributions may be sent to Comanche Language and Cultural Preservation Committee, P.O. Box 3610, Lawton 73502, or the Southern Plains Indian Museum and Crafts Center, 715 E. Central Blvd., Anadarko 73005. July 6, 2003 Annabelle Leigh Nestell Funeral for Annabelle Leigh Nestell, 73, Lawton, will be at 10 a.m. Tuesday at Memorial Indian Baptist Church with the Rev. Ronald Bartoll officiating. A prayer service will be held at 7 p.m. Monday at Memorial Indian Baptist Church. Mrs. Nestell died Thursday, July 3, 2003, in Lawton. Interment will be at Sunset Memorial Gardens under direction of Whinery- Huddleston Funeral Service. She was born Sept. 5, 1929, in Anadarko to Anna Marie Duree and Gilbert Perry. She married Stradford Nestell and was a homemaker. She was a member of Memorial Indian Baptist Church. Survivors include her husband, of the home; a daughter, Anna Quezada, Lawton; a brother, Jack Perry, Norman; a sister, Margaret Burnett, New York; and several grandchildren and great-grandchildren. She was preceded in death by her parents; two sons: Floyd Green and Mark York; and a daughter, Marsha Foster. Copyright c. 2003 The Lawton Constitution. -=-=-=- July 3, 2003 Delfinio Calvert DELFINIO CALVERT , 72, of Albuquerque, and originally of San Juan Pueblo, died Tuesday. He retired in 1970 from the U.S. Navy. He served our country in the Army during the Korean conflict and in the Navy during the Vietnam War. After his retirement, he made his home in Albuquerque, where he worked for the University of New Mexico Hospital and later retired from there. He was active in the Senior Softball program in Albuquerque; he participated in the Duke City Marathon, where he placed third in his age group; and, weather permitting, you would find him cycling twice a day. He was preceded in death by his parents, Rex and Emilia Calvert; brother, Marcelino Calvert; sister, Cecilia Martinez and his father-in-law and mother-in-law, Elias and Rafaelita Cruz; and brother-in-law and sister-in- -law, Tom and Juanita Perez. He is survived by his wife, Marcella Calvert of the home; three children, Matthew D. Calvert and fiance Mina Padilla of San Juan Pueblo, Arlene R. Calvert and fiance Kelly Routt of Albuquerque, and Frances E. Calvert of Albuquerque; pet dog, Tripper of the home; two brothers and one sister, Felix Calvert and John Calvert and wife Evelyn of San Juan Pueblo, and Andrea Yates and husband George of Nambe; and many other relatives and friends. Mass will be celebrated at 9 a.m. today at the Saint John the Baptist Church in San Juan Pueblo. Burial will follow at 11 a.m. at the Santa Fe National Cemetery. Salazar Family of Block-Salazar Mortuary. Copyright c. 1997 - 2003 Albuquerque Journal: Albuquerque, New Mexico. -=-=-=- July 1, 2003 Quintonia Jean Lee NASCHITTI - Services for Quintonia Lee, 5, will be at 10 a.m., Wednesday, July 3 at Christian Reformed Church, Naschitti. Burial will follow at Naschitti Community Cemetery. Lee died June 28 in Farmington. She was born Oct. 30, 1997 in Gallup into the Salt People Clan for the Mexican People Clan. Lee graduated from Naschitti Pre-School. Her hobbies included playing basketball, riding horses, cheerleading, making bread and cupcakes. Survivors include her parents, Bettina Wolff of Naschitti and Vincent Lee of Shiprock; sister, Quinanna Sherman of Naschitti; and grandparents, Lucy Wolff of Naschitti and Lucy lee of Shiprock. Pallbearers will be Vincent Lee, Francis Nez, Wilson Nez Jr., Leonard Nez, Sean Mills and Philbert Manygoats. The family will receive friends and relatives after the burial services at Phillip and Mary Manygoats' residense. John A. Brentari Jr. GALLUP - Services for John Brentari Jr., 78, will be at 10 a.m., Wednesday, July 2 at Sacred Heart Cathedral. Father Jim Walker will officiate. Brentari Jr. died June 27 in Gallup. He was born Feb. 2, 1925 in Farmington. Brentari graduated from New Mexico Military Institute and the University of Colorado, Boulder, Colo. He was a Veteran of World War II, served as chairman of the board at the First State Bank, board of directors of Inter-Tribal Indian Ceremonial Association and chairman of the McKinley County Hospital Board. His hobbies included traveling, snow skiing and golf. Survivors include his wife, Jennie Brentari of Gallup; son, John Brentari III of Anacortes, Wash.; daughters, Dorothy Brentari of Cupertino, Calif. and Ruth Brentari of Greenbrae, Calif.; sister, Caroline Beaumont of Albuquerque; and two grandchildren. In lieu of flowers, memorial contributions can be made to Casa Angelica, 5629 Isleta Blvd. SW, Albuquerque, NM, 87105. Rollie Mortuary is in charge of arrangements. July 3, 2003 Johnathan Jay John MARIANO LAKE - Services for Johnathan John, 18, will be at 11 a.m., Saturday, July 5 at Cope Memorial. Evanglist Gene Martinez Jr. Burial will follow at Gallup City Cemetery. John died June 28. He was born July 8, 1984 in Zuni into the Salt People Clan for the Standing Tree People Clan. John attended Mariano Lake Pre-school, Smith Lake Elementary, Thoreau Mid and High School and Roswell Military School where he received his GED. His hobbies included playing basketball, listening to music and horseback riding. Survivors include his parents, Mary Jean John and Jerry John of Mariano Lake; brothers, Robert John Jr.; sister, Lahoma J. Becenti of Gallup; and grandparents, Hasbah Silago, Chee John and Katherine Lewis all of Mariano Lake. Pallbearers will be Jameson R. Bennett, Patrick R. Bennett, Virgil John, Bryan John, Lathan Begay and Darron Payton. The family will receive friends and relatives after the burial services at Mariano Lake Chapter House. Cope Memorial Chapel is in charge of arrangements. July 7, 2003 Janet Draper Deschenny CHINLE, Ariz. - Services for Janet Deschenny, 89, will be announced at a later date. Deschenny died July 3 in Scottdale, Ariz. She was born March 10, 1914 in Chinle. A family gathering is held at 7 p.m., nightly at Harry Claw's resident 4.5 miles north of Chinle Bashas'. Copyright c. 2003 the Gallup Independent. -=-=-=- July 5, 2003 Tanya Marie Perkins Tanya Marie PERKINS Born on January 2, 1969, was chosen by God to be his special angel on July 1, 2003. Tanya will be remembered for her courage and tremendous will to live while here with her family and friends. Tanya was proud of her Alaskan Indian Heritage. Her parents, Robert Perkins and Sharon Hadsall, wish to express their thankfulness to God for the gift of Tanya's precious life they were given the privelege to share. Tanya is survived by her brother, Robbie Perkins; sister, Taelor Perkins; stepmother, Debbie Perkins, and stepfather, William Hadsall. Visitation 12 noon - 5:00 p.m. Saturday, July 5th with Funeral Services at 10:00 a.m. Monday, July 7, both held at Yarington's Funeral Home 10708- -16th Ave SW Seattle. In lieu of flowers, donations may be given to the American Diabetics Association or the NW Kidney Center. Copyright c. 2003 The Seattle Times Company. -=-=-=- July 7, 2003 Cecelia Moon Ottogary ARBON VALLEY, BANNOCK CREEK - Cecelia Moon Ottogary, 65, of Arbon Valley, Bannock Creek, returned back to our Creator on Thursday, July 3, 2003. She was the oldest of three children born to Marion Eagle and Danny Moon. She is survived by her husband, Clyde Ottogary; sons, Benjamin, "Poncho," Kelton "Kelly"; a daughter, Dianne Ottogary; and grandchildren, William Ottogary, Shane'd Deppe, Leslie Wetchie Amboh, Delana Wetchie, Nancy Wetchie, Jodell Wetchie, Thunder Tendoy, Twinkal Tendoy; a sister, Inez Moon Dick of Reno, Nev., and numerous aunts, uncles, cousins, nieces and nephews. Cecelia enjoyed reading and being around her grandchildren. She was well known for her bead work. She made buckskin dolls that were unique and were defined as the Ottogary Dolls. She will be missed by her family and extended family and friends and those who cared for her so tenderly. Cecelia ws taken to the family home on Saturday, July 5, 2003, at 1 p.m. and will be there until time of services Monday, July 7, 2003, at 2 p.m. Burial will be at Bannock Creek Cemetery. Copyright c. 2003 Pocatella Idaho State Journal. -=-=-=- July 1, 2003 Eddie Piper LANDER - Funeral services for Eddie Piper, 54, will be held at 2 p.m. on Monday, June 30 at St. Stephen's Catholic Mission. A Rosary will be said at a Vigil for the Deceased on Sunday, June 29 at 7 p.m. in Blue Sky Hall in Ethete. Interment will follow services in St. Stephen's Cemetery. He died June 24, 2003. Born Feb. 26, 1949, in Ashland, Mont., he was the son of Joseph and Mary (Tangledyellowhair) Piper. He grew up in Riverton, attending schools there and at St. Stephen's. He worked in Idaho as a sheepherder and in the potato fields. In the 1970s, he worked for Maz's House and Mobile Home Movers. He later started his own business landscaping and cutting fuel woods for the elderly residents of the Wind River Indian Reservation. He enjoyed being with his family and grandchildren. He loved the outdoors, hunting, fishing and walking. He also enjoyed Arapaho activities and Sundances. Survivors include his wife, Shyrle; three sons, Joseph and Edward of Lander and Tyson Kimber of Fort Washakie; one daughter, Kaylena of Lander; two grandchildren; and an uncle and aunt. He was preceded in death by his parents; a sister, Maureen; and three uncles. Copyright c. 2003 Casper Star-Tribune published by Lee Publications, Inc., a subsidiary of Lee Enterprises, Incorporated. -=-=-=- July 2, 2003 Connie Brown CROW AGENCY - Connie Brown, 59, of Crow Agency, died June 30, 2003, at the Crow IHS Hospital. Rosary will be recited 4 p.m. Wednesday, July 2, at the Bullis Funeral Chapel. Funeral Mass will be at 10 a.m. Thursday, July 3, at the Crow Agency St. Dennis Catholic Church. Interment will follow in the Hardin Fairview Cemetery. Copyright c. The Billings Gazette, a division of Lee Enterprises. -=-=-=- July 2, 2003 Dora Helgeson: (Chief Calf Woman) LODGE POLE - Rancher and homemaker Dora (First Chief) Helgeson, 89, whose Indian name was "Cheen-Jaw-Na-Hoonga-Weya," meaning "Chief Calf Woman," died of natural causes Tuesday at her home west of Lodge Pole. Rosary, wake and pipe ceremony is 7 this evening at Medicine Bear Lodge. Funeral Mass is 10 a.m. Thursday at Medicine Bear Lodge, with burial in Lodge Pole Cemetery. Edwards Funeral Home of Chinook is in charge of arrangements. Survivors include daughters Charlotte (James) Kelley of Havre and Mary Ellen (Edward) Messerly of Lodge Pole; sons Gene Louis (Nancy) Helgeson and Kenneth Matthew (Florence) Helgeson, all of Lodge Pole, and Leon James (Rita) Helgeson of Malta; a brother, Arnold Allen of Harlem; 12 grandchildren and 22 great-grandchildren. A lifelong resident of Fort Belknap Reservation, Dora was born Feb. 13, 1914, to Charlotte (BlackBull) and Sam First Chief. She attended the old Fort Belknap Boarding School, then Chemewa Indian School. She received her GED in 1974 at Fort Belknap, and had been a cook at the Lodge Pole School. She married Raymond Helgeson on July 19, 1938. Dora was the oldest member of the Medicine Bear Clan. Known as the matriarch of the Lodge Pole community, she championed many issues and concerns for her numerous relatives, friends and neighbors. She was a bilingual aide for the Assiniboine language, the Fort Belknap College bilingual curriculum adviser, chairwoman of the Senior Citizens Advisory Board in Lodge Pole, and a member of the Lodge Pole Sewing Club. She believed education made Indian people's lives better, and encouraged young people to continue with their education. She enjoyed living her American Indian culture and participated in all aspects of it, and was named Indian Elder of the Year in 1990. She was preceded in death by her parents; her husband, Raymond Helgeson; a son, Raymond Allen; a daughter, Bonita Nell Olney; sisters Regina Allen Heller and Jenny Cliff Birdtail; and brothers Albert Cliff, Thomas Cliff, Robert Healy, Percy Healy, John Allen and William "Babe" Allen. July 5, 2003 Caroline Mountain Chief BROWNING - Caroline Mountain Chief, 64, a homemaker and former nurse's aide at the Blackfeet Nursing Home, died of heart failure Wednesday at a Great Falls hospital. A wake is in progress at the family home, with a rosary at 6 p.m. Sunday. Her funeral is 2 p.m. Monday at Browning United Methodist Church, with burial in Willow Creek Cemetery. Day Funeral Home is in charge of arrangements. Survivors, all of Browning, include daughters Carla Whitegrass, Mona Tall Whiteman and Verla Still Smoking; sons Joe Tall Whiteman Jr., Kevin Tall Whiteman, Nathan Mountain Chief, Adrian Mountain Chief and Marcus Still Smoking; sisters Cleo Cut Finger, Joyce No Runner, Pearl No Runner and Geraldine Mountain Chief; brothers Richard Mountain Chief, Vincent Micheal, Arnie Mountain Chief, Gaylen Mountain Chief and Gordon Mountain Chief; 28 grandchildren and 30 great-grandchildren; and an adopted brother, Lawrence Mad Plume of Two Medicine. She was preceded in death by a son, Wilbur Mountain Chief. Copyright c. 2003 Great Falls Tribune, a division of Lee Enterprises. -=-=-=- July 3, 2003 Ben Van Finley Squeque ST. IGNATIUS - Ben Van Finley Squeque, son of Edith Regan and Ben S. Finley (deceased), born March 6, 1945, in Tacoma, Wash., passed on his own Monday, June 30, 2003, at the age of 58. He attended Ursuline Academy in St. Ignatius and Fife Grade School on the coast. He enjoyed fishing, tooling around, powwows and hunting. He spent the latter part of his years commuting between the Flathead Reservation and the Puyallup Reservation, spending time with family and friends. Ben was preceded in death by his dad, Ben S. Finley; a sister, Lillian; a brother, Richard; his wife, Lily "Cherokee" Finley; and a grandson and granddaughter. He is survived by his mom, Edith Regan of Fife, Wash.; sisters, Darlene, April, Laura, Lizetta and Gertie of Tacoma, Wash.; brothers, Donald and Buster of Fife; his children, Stacy Adrian of Bridgeport, Wash., Byrdy, Darlene and Karen of St. Ignatius, Beverly of Ronan, Sonia of Tacoma, Wash., Jamie of Missoula and Ben III of St. Ignatius; as well as numerous grandchildren, nieces and nephews. A traditional Salish-Pend Oreille wake began Tuesday, July 1, at the Longhouse in St. Ignatius with the rosary being recited Wednesday evening. Wake closing will begin at 10 a.m. Thursday, July 3, at the Longhouse with Mass of the Resurrection being celebrated at 11 a.m. at the St. Ignatius Catholic Mission. Interment will follow at the Jocko Cemetery. July 6, 2003 Joseph 'Bluebird' Parker CAMAS PRAIRIE - Joseph "Bluebird" Parker, 85, went to be with the Ancestors on Friday, July 4, 2003, after visiting the powwow in Arlee. Bluebird was born Dec. 18, 1917, in Camas Prairie. He grew up and attended school there. Bluebird worked for many people throughout his life, serving as one of the first security guards for the Arlee Powwow, and working on the Hungry Horse Dam and at lookouts for the local forestry divisions. He also helped build the road from Plains to Hot Springs in his life but he was proud that he had worked for the Northern Pacific Railroad. A member of the Confederated Salish and Kootenai Tribes, he loved his powwows, rodeos - especially the bull riding - the Plains fair, where he loved to go and eat corn on the cob, and all the work and hours of enjoyment he got from bluebirds and hummingbirds. A fairly traditional man, he also enjoyed going to all the traditional gatherings. He married Helen Allison, the love of his life, and she preceded him in death. Also preceding him in death were his sister, Julia; grandparents Mary Louise and Peter Paul; a half brother, Larry Parker; several nieces and nephews and cousins; his mother Agnes; and a father who passed away when he was a small child. Survivors include his adopted sister, Elaine Lozeau Winston of Meridian, Idaho; cousins Angie Andrews and John Stanislaw of Camas Prairie, Hazel Barnaby of Dixon, Harriet McDougal and Rose O'Bennick of Hot Springs, Dominic Curley and Martha Gardipe of Worley, Idaho, Mary Sophie Bradley of St. Ignatius and Theresa Paul of Missoula; a nephew, Dixon Curley of Ronan; and a dear friend, Owen Deardorf; as well as many other nieces, nephews and cousins. Traditional wake services will begin at 7 p.m. Sunday, July 6, at his home in Camas Prairie, with the wake moving to the St. Ignatius Longhouse on Monday morning. The rosary will be recited at 8 p.m. Monday at the Longhouse, with wake closing beginning there at 1 p.m. Tuesday. Mass of the Resurrection will follow at 2 p.m. at the St. Ignatius Catholic Mission with Father Andrew Maddock officiating. Interment will follow at the St. Ignatius Catholic Cemetery. Copyright c. 2003 Missoulian, a division of Lee Enterprises. -=-=-=- July 1, 2003 Annie C. "Katie" Googoo GOOGOO, Annie C. "Katie" - 46, Waycobah First Nation, died peacefully in Inverness Consolidated Memorial Hospital, Friday, June 27, 2003, surrounded by family and friends. Born in Sydney, February 28, 1957, she was a daughter of the late Andrew Sr. and Annie Paul; foster daughter of Pearl Googoo and the late Gabriel Googoo. She was a daughter-in-law of Irene Googoo and the late Peter Googoo. She was a member of Holy Trinity Parish, Waycobah. She had a love for singing, crafts, flowers, and volunteer work in the community. She was a teacher for four years. Katie will be deeply and sadly missed forever by family and friends, "God Bless". She is survived by her husband, Joseph Googoo Sr.; daughters, Theresa (Tracy), Laura, Loretta, Joanna, Courtney, Cornelia; sons, Joseph Jr., Matthew, baby Kirby, all of Waycobah; brothers, Mike, Colin, Peter, all of Eskasoni; Michael John Sr., Joe Mike, Douglas, Andrew; foster brother, Charles "Mickey", all of Waycobah; sisters, Mary Ann Martin, Waycobah; Dorothy Marshall, Mary Pauline Poulette, Eskasoni; foster sisters, Deborah, Danita, Darlene and Doreen, all of Waycobah; Marion Forget, Sydney; aunt, Theresa Anderson, Toronto; numerous nieces and nephews; her pride and joy 17 grandchildren. She was predeceased by sisters, Mary Rose, Mary Ellen, Mary Agnes, Mary Louise; grandchildren, Shade Joseph, Dion Daniel. Visitation will be after 4 p.m. today at the family residence, 423 Reservation Rd., Waycobah. Funeral mass will be held 12 noon Thursday, July 3, in Holy Trinity Roman Catholic Church, Father Bernie MacDonald officiating. Burial will be in the parish cemetery. Funeral arrangements are under the care and direction of Dennis Haverstock Funeral Home, Whycocomagh. On-line condolences to: info@haverstocks.com Copyright c. 2003 The Halifax Herald Limited. -=-=-=- July 5, 2003 Rufus Goodstriker On June 30, 2003 the Heavenly Sprits called home a great father, brother, natural mentor in his 78th year. RUFUS "PIINAKOYIM" (Seen from afar) GOODSTRIKER Relatives and Friends may meet with the family to pay their respects prior to the Wake Service at Mr. Rufus Goodstriker's residence on Sunday, July 6, 2003 from 2:00 P.M. to 6:00 P.M. continuing at ST. MARY'S IMMACULATE CONCEPTION CHURCH, Blood Reserve, at 7:00 P.M. to 11:00 P.M. with Reverend Les Kwiatkowski O.M.I. officiating. A Funeral Mass will be celebrated at KAINAI HIGH SCHOOL GYMNASIUM, Blood Reserve on Monday, July 7, 2003 at 12:00 Noon with Reverend Les Kwiatkowski O.M.I. and Archdeacon Sidney Black con-celebrants. Interment to follow at the Blood Band Cemetery. Memorial tributes to Rufus' life may be made during the Wake Service and during the luncheon only. Copyright c. 2000 Alberta Newspaper Group, Inc./Lethbridge Herald.