_ __ _____ __ _ __ ___ ____ _ __ ___ ' ) / / ') / / ) ' ) ) / ) / ' ) ) / ) / / / / / / /--/ / / / ___ / / / / ___ (_(_/ (__/ ( / (_ / (_ (___/ '__/_ / (_ (___/ ' ____ _ , ___ _ , ___ / ' ) / / ) ' ) / / ' VOLUME 13, ISSUE 003 / /-< / /--/ /-- __/_ / ) (___/ / ( (___, WOTANGING IKCHE - Lakota - Common News Wotanging Ikche and Native American News Copyright c. 1996-2004 nanews.org Aboriginal/AmerIndian Perspective about the First Nations of Turtle Island January 15, 2005 Potawatomi mkokisis/moon of the bear Pima gi'ihothag mashath/moon when animals lose their fat +-------------------------------------------------------+ | 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 s ch mA mL tL squee Lux -- Okanogan -- News from the People Native American News -- Language of the Occupation Forces ++>If you speak a Native American language not listed above, please send us your words for "News of the People." We'd rather take up this whole page saving these few words of our hundreds of nations than present a nice clean banner in the language of the occupation forces who came here determined to replace our words with their own. 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; Soveriegn Nations, American Indian Alliance, NDNAIM, First Nations Skyvillage and Native Religions Mailing Lists; 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: + -- -- -- -- -- -- -- -- -- -- -- + ======================== "People in Montana need to know that Indian tribes are part of Montana. It's a step forward, but we have a long way to go." __ Crow Tribal Chairman Carl Venne on Tribal Peoples being asked to participate in the 2005 Montana Gubernatorial Inauguration +- -- -- -- -- -- -- -- -- -- -- -+ | 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! My wife, Janet, raises an important point for ALL tribes to consider: The first two articles in this issue address a critical turning point in tribal sovereign rights over tribal land. The Supreme Court will hear arguments this week to judge whether property that once belonged to an Indian nation (in this case, the Oneida) and that has been reacquired by that nation, shoud be considered part of the sovereign nation, or should it be treated as foreign-owned property under the legal jurisdiction of state and municipal governments? The Supreme Court had already determined in a prior decision that the Oneida had a valid original claim on the property in question. In Oklahoma, there are differing attitudes about the case. Some tribes support the Oneida in their claims. Others say it doesn't matter to them because "it won't impact us." Well, maybe, maybe not. New York and it municipalities are not the only entities who would like to exert control and collect taxes from tribes whose lands fall on their "turf." If the Oneida lands' sovereignty is eroded in this case, no matter how carefully or narrowly the intrusion is effected, there will be a snowball effect. Whether or not other tribes' situations exactly match those of the Oneida is irrelevant. Any unfavorable decision is going to result in a rush of claims by states and surrounding counties and cities to regulate or tax Indian enterprises within their borders. Win or lose, tribes will see years of hard-won resources dwindled away on legal fees while individual cases wind through interminable courts. Even those of us not on reservations can't afford to sit on our hands while Indian nations' sovereign rights are eroded. We can't sway a Supreme Court decision, but we can demand that the BIA -- an agency that is supposed to defend treaty rights -- do so vigorously. And we can present a united front with our reservation brothers that says -- enough of our land was taken and is being used for somebody else's benefit. What little land Indians have retained, we should be able to use as we see fit, and keep the proceeds of our labors to benefit our own people. +/// Janet Smith owlstar@bellsouth.net /*/+ P. O. Box 672168 OwlStar Trading Post + / * Marietta, GA 30008, U.S.A. http://www.owlstar.com * + ----------- News of the people featured in this issue ----------- - Land dispute - Professor advises Hawaiians could have far-reaching effects against Akaka Bill - Case may not affect State's Tribes - Is pride justified? - Native American Canada Myths and Realities Disaster Relief Fund - Indians first targeted - ANWR Top Priority for Energy Chief by Big Brother - Affiliated Tribes - Ottawa and Chippewa Band protest Oil and Gas Leases Diabetes Research - Manifest Destiny ... again - Justice orders Ottawa to pay up - Cayugas nix Land Settlement - Native Prisoner - Snoqualmie Tribe -- Nebraska, Native Prisoners on Road to Self-Sufficiency work on Settlement - Cherokee Nation - Philip Deloria: to build Muskogee Clinic Tales of a remarkable Father - NA Doctorate holder - N. Scott Momaday - ponders Culture, Science An Honor Song in the Old Style - Indians take part in Festivities - Rustywire: - Tribal-Language Teacher Navajo Tortillas - Nunescahdi is spreading the Word - Verse: Hawaiian Book of Days - Faithkeeper's School - Spiritdove Poem: Only One Life - Traditional Ways, Modern Beliefs - Webstreaming Native Radio Program - Why do White People - AIM is finding strength want to Play"Indian"? in Broadcasting - Rituals in Indian Country - Upcoming Events --------- "RE: Land dispute could have far-reaching effects" --------- Date: Mon, 10 Jan 2005 08:31:07 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ONEIDA LAND CASE" http://www.duluthsuperior.com/mld/duluthsuperior/10599257.htm Indian land dispute could have far-reaching effects Duluth News-Tribune WILLIAM KATES Associated Press January 8, 2005 SYRACUSE, N.Y. - The fight is over 10 small parcels of land in New York's smallest city. The outcome, though, could affect millions of acres of Indian land throughout the country and change the way Indian lands are taxed and governed, attorneys say. The U.S. Supreme Court is scheduled to hear arguments Tuesday in a tax dispute between the tiny city of Sherrill - covering one and a half square miles with about 3,000 residents - and the prosperous Oneida Indian Nation. A federal district judge and a federal appeals court have previously sided with the Oneidas. The court's ruling will have far-reaching effects in upstate New York, where more than 330,000 acres are now subject to Indian land claims. "There are important issues to hopefully be settled. Everyone is watching where the court goes with this," said Madison County Attorney John Campanie. With profits from its successful Turning Stone Casino and Resort, the Oneidas have acquired nearly 17,000 acres of former reservation land in Madison and Oneida counties, including 10 properties in Sherrill, 35 miles east of Syracuse. The properties include a gas station, a convenience store and a now-closed T-shirt printing plant. In 2000, the city foreclosed on the 10 properties over $12,000 in unpaid property taxes. The Oneidas said the land had reverted to its reservation status, and was exempt from all local and state laws - including tax laws. The central question in the case is what happens to land, once part of an Indian reservation, that is reacquired by the tribe. Is the land sovereign, free of all but federal and tribal laws? Or are tribes like any other landowner, subject to local and state laws? "The (Oneida) land is not contiguous so there is a checker-boarding effect, and that deprives local governments their right to be self- governing," said Campanie, whose county is about 80 percent former reservation land. "So you have street corners or the middle of a block where they don't have to pay taxes, where local zoning laws don't apply, where police and firefighters have no jurisdiction," Campanie said. "That's chaos." Sherrill City Attorney Ira Sacks said if the lower court decisions are allowed to stand, "the tax base and viability of cities such as the city of Sherrill - across New York and elsewhere - will be imperiled." More than a dozen upstate counties contain Indian country or former reservation lands that could be affected by the Supreme Court's decision, said Steve Acquario, interim executive director for the New York State Association of Counties. "We respect the authority of the federal government, but taxation and jurisdiction have become very volatile issues for a growing number of upstate municipalities," said Acquario, whose organization filed legal papers supporting Sherrill. The Oneida Indian Nation is one of six nations of the Iroquois Confederacy and its members once lived on about 6 million acres in central New York state, stretching from the Pennsylvania border to the St. Lawrence River and from Lake Ontario to the western foothills of the Adirondack Mountains. Joined by other Oneidas in Wisconsin and Ontario, New York's Oneidas have been in a long-running land claim lawsuit against New York state for the return of 250,000 acres in Madison and Oneida counties they claim the state illegally bought from the tribes in the 18th and 19th centuries. The U.S. Supreme Court ruled in a related 1985 case that the Oneidas had a valid claim to their former reservation lands. As a result, land claims by the Mohawks and Cayugas, two other upstate New York tribes, also advanced in the court system, while the state and tribes tried to negotiate settlements. "The Oneida Nation is hopeful the Supreme Court will recognize its rights on its reservation land," said Oneida spokesman Mark Emery. John Dossett, the general counsel for the National Congress of American Indians, which represents more than 250 tribes and is the nation's largest American Indian organization, said the law already is clear that local and state governments cannot tax Indians without specific federal legislation passed by Congress approving it. It also is clear, he said, that an Indian reservation can only be disestablished by Congress. "The federal statutes provide clear, bright lines regarding Indian law," Dossett said. "Our tribes are concerned the Supreme Court will abandon time-honored principles of Indian law and redefine what reservation land is, and that would create chaos." Even if the decision has limited effect outside of New York, the ramifications will touch tribes from other states, such as the Oneidas of Wisconsin and the Seneca-Cayugas of Oklahoma, both of whom trace their history back to New York and are parties to the New York land claims. The case is Sherrill v. Oneida Indian Nation of New York, 03-855. ON THE NET Oneida Indian Nation: http://oneida-nation.net U.S. Supreme Court: www.supremecourtus.gov Copyright c. 2005 Duluth News-Tribune. --------- "RE: Case may not affect State's Tribes" --------- Date: Mon, 10 Jan 2005 08:31:07 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="OKLAHOMA TRIBES & LAND CASE" http://www.muskogeephoenix.com/news/stories/20050109/localnews/1844895.html Case may not affect state's tribes Muskogee Phoenix By Clifton Adcock, Phoenix Staff Writer January 9, 2005 A U.S. Supreme Court ruling on a case slated to be heard Tuesday may or may not affect Oklahoma Indian tribal lands and sovereignty, depending on who one talks to. Officials of the Cherokee Nation of Oklahoma said the tribe will not be affected by the ruling in City of Sherrill, N.Y., v. Oneida Indian Nation of New York, but officials with the United Keetoowah Band of Cherokees, a smaller tribe also headquartered in Tahlequah, said the case is a threat to all Indian tribal sovereignty. "I don't think it's something that affects us at all," Cherokee Nation spokesman Mike Miller said. "We don't anticipate it will have an effect on the Cherokee Nation because of the facts of the case. "The facts are more specific to that tribe and their government. All of our land is already in trust. It's not an issue that affects tribes in Oklahoma, generally. We're not in the same boat they are." Miller said the ruling would not affect either the tribe's sovereignty or the taxation on its land. The Creek Nation was contacted by the Phoenix regarding the case, but did not return messages left for Principal Chief A. D. Ellis. Dianne Barker Harrold, attorney for the Keetoowahs, said the case may have bearing on Indian sovereignty -- if the court ruled for the tribe, it would strengthen tribal sovereignty. If it ruled against the tribe, it would erode that sovereignty, she said. "Tribes are very protective of their sovereignty, so any case that would impede our sovereignty is something we're watchful of," Barker Harrold said. "Indian-controlled tribal lands are something very sacred to Indian tribes. It's very important to keep that sovereignty because it's all we have." Barker Harrold said the ruling will affect all tribes, and that she had confidence the court would rule in favor of the tribe. "For the United States Supreme Court to rule would affect every Indian tribe," she said. "I can't imagine the United States Supreme Court ruling in a way that would erode the sovereignty of Indian tribes." Barker Harrold said taxing tribes would only hurt the state government, because it would take away money used to help members of the tribe who would otherwise seek assistance from the state. You can reach reporter Clifton Adcock at 684-2926 or cadcock@muskogeephoenix.com. Copyright c. 2005 Muskogee Phoenix. --------- "RE: Native American Disaster Relief Fund" --------- Date: Wednesday, January 05, 2005 1:09 AM From: Cloud Family [yakama@ai5.net] Subj: FW: Native American Disaster Relief Fund - Letter from Dr McDonald Mailing List: American_Indian_Alliance@yahoogroups.com http://209.217.226.41//Your%20Help%20Is%20Urgently%20Needed.htm Please forward. My Fellow Native Americans, My name is Robert Lame Bull McDonald, MD. I am from the Blackfeet Nation and I am an enrolled member of the Grand Traverse Band of Ottawa & Chippewa Indians. I am also leading a team of volunteers to help the victims of Tsunami Country. You can read about us on the front page of Indian Country Today available on their web sites. Our team is called the Native American E.A.G.L.E.S. That stands for Emergency Air to Ground Lift and Evacuation Service but we do much more. Right now we are trying to raise money to fund our efforts. We have a non-profit fund for tax and legal accounting called Youth Imperative that will allow a sub account for the Native American Disaster Relief Fund. I apologize if this all seems sudden and gruff but I am in the middle of responding to a global emergency. My team has yet to develop a chief in charge of fund raising. My job on the team is to save lives, as many as possible. Can Native America band together as one and support the EAGLES as we provide emergency medical and social relief for the victims of Tsunami Country? Thank you sincerely, Robert Lame Bull McDonald, MD indianrobert@msn.com Article: http://www.indiancountry.com/content.cfm?id=1096410103 --------- "RE: ANWR Top Priority for Energy Chief" --------- Date: Thu, 5 Jan 2005 08:39:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="ANWR" http://www.news-miner.com/Stories/0,1413,113~7244~2635671,00.html ANWR top priority for energy chief By SAM BISHOP News-Miner Washington Bureau January 5, 2005 WASHINGTON - The top U.S. Senate Republican with authority over energy matters on Tuesday named oil drilling in the Arctic National Wildlife Refuge as his first priority for the coming congressional session. New Mexico Sen. Pete Domenici, after being re-elected chairman of the Senate Energy and Natural Resources Committee, immediately issued a news release touting his plans for the 1.5 million-acre coastal plain in Alaska's northeast corner. "We are going to make a push to develop our vast oil resources in the Arctic Refuge in a way that leaves the environment pristine while stabilizing oil prices and enhancing our energy independence," he said. According to government mid-range estimates, the area has about 5 billion barrels of developable oil at prices of $26.20 per barrel. That's about a third of the total oil pumped from the North Slope since 1977. Drilling opponents say it isn't enough to make a difference in the nation's energy prices or independence and development will sacrifice an irreplaceable wilderness. The House of Representatives approved drilling in the past two congressional sessions as part of a national energy bill. But Domenici indicated Tuesday that he is done with that strategy, which has foundered on filibuster threats in the Senate. Supporters didn't have the 60 votes necessary to stop the endless speeches permitted in that chamber. Instead, Domenici said, he expects to use a budgetary process that avoids a filibuster. That also has failed in the past, but this year, with Republican gains in the election, drilling supporters think they have the 51 votes necessary to succeed. Sen. Lisa Murkowski, R-Alaska and a member of Domenici's committee, also put ANWR drilling at the top of her list after being sworn into office Tuesday. Murkowski, 47, becomes the first Alaskan senator to have been born in the state, the result of having been the first woman to win a statewide race in Alaska. Appointed by her father after he quit the U.S. Senate and won the governorship in 2002, Murkowski went on to defeat former Democratic Gov. Tony Knowles by a margin of about 3 percent in November. Rep. Don Young, R-Alaska, also was sworn into office Tuesday, after an election in which he faced no significant opposition and used much of his time and money to boost Murkowski. Young, 71, has served Alaska in the House since a special election in 1973 and now is the third highest-ranking Republican. That seniority gained Young the chairmanship of the House Transportation and Infrastructure Committee in 2001. He said Tuesday that, besides ANWR, he will push for passage of a bill setting highway spending levels for the next several years. The House and Senate couldn't reach an agreement on the spending level in 2004 and the bill died. Congress extended current spending levels through mid-2005. Sen. Ted Stevens, R-Alaska, did not face re-election last year. Stevens likely will be elected chairman of the Senate Commerce, Science and Transportation Committee today, leaving his six-year chairmanship of, but not his membership on, the Senate Appropriations Committee. Stevens, 81, has served in the Senate since his appointment in 1968. Washington, D.C., reporter Sam Bishop can be reached (202) 662-8721 or sbishop@newsminer.com . Copyright c. 2004 MediaNews Group, Inc. & Fairbanks Daily News-Miner, Inc. --------- "RE: Affiliated Tribes protest Oil and Gas Leases" --------- Date: Mon, 3 Jan 2005 08:53:06 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="OIL & GAS LEASE PROTESTS" http://www.owlstar.com/dailyheadlines.htm http://www.grandforks.com/mld/grandforks/10547846.htm NEW TOWN, N.D.: Three Affiliated Tribes protest oil and gas leases Associated Press January 2, 2005 NEW TOWN, N.D. - Four oil and gas lease sales in McKenzie and Billings counties are the subject of protests by the Three Affiliated Tribes. The land, which is off the reservation, is owned by the U.S. Forest Service and managed as the Little Missouri National Grasslands. The federal oil and gas acres under the surface are owned and managed by the Bureau of Land Management. The tribe says the areas have cultural ties. The BLM has dismissed two of the tribal protests and the tribe is appealing the first dismissal. The second dismissal, dated Dec. 21, could also be appealed. The tribe protested sales in May, July, September and November, involving 86,000 acres and some of the highest prices ever paid for oil and gas leases in North Dakota. Lease prices escalated with each sale, finally bringing $11 million for 29,000 acres in November. That compared to $500,000 for half that many acres at the BLM's March sale. Larry Melvin, who manages the Forest Service's mineral program in North Dakota, said the tribes' protest was announced at the time of the November sale, but it did not deter 12 companies from bidding. Chun Wong, the BLM oil and gas branch chief, said leaseholders can drill for oil while their lease is under protest. Only a favorable decision for the tribe would stop activity on the protested acres, he said. Elliott Milhollin, the Three Affiliated Tribes' Washington, D.C. attorney, said the BLM is required to conduct a National Historic Preservation Act survey before a lease sale. It is not enough to act on specific drilling permits, he said. "Adverse effects on traditional cultural properties often cannot be mitigated by minor changes in the location of a drilling pad, much less by archaeological data recovery," he said. In its response, the BLM said it only makes sense to inventory cultural sites when it knows where wells will be drilled. As an example, the BLM cited Blue Buttes near New Town, which are excluded from oil and gas leasing because the tribes identified the buttes as a spiritual site in 1998. It dismissed the protest of the November sale, saying the tribes had not identified cultural ties to any of the parcels that were offered. Oil development is on the increase in western North Dakota, centering around three "big play" zones, Melvin said. The three zones are near Alexander, in an area between Sidney, Mont., and Fairfield, and north of Medora on the eastern sides of Billings and Golden Valley counties. The Forest Service is deciding whether to let the Whiting Oil company of Denver conduct seismic exploration on 48 sections of the Little Missouri National Grasslands east of Fairfield. Melvin said companies are looking at the potential for re-entering old fields with horizontal drills. Copyright c. 2005 Grand Forks Herald. --------- "RE: Manifest Destiny ... again" --------- Date: Thursday, January 06, 2005 5:57 PM From: Janet Smith [owlstartrading@speakeasy.net] Subj: Manifest Destiny ... again http://www.theunion.com/article/20050106/OPINION/50106002 Our manifest destiny, our duty - The Union January 6, 2005 While substituting for a U.S. History class, I began musing through the textbook. Upon browsing through the section that covered America's expansion into the West, I came across an old term that I had not considered in a while. The term was "manifest destiny." Manifest destiny was a term coined in the 1840s during the height of America's desire to expand west. The textbook explains the term this way: "Many Americans believed that their movement westward was predestined by God. The phrase 'manifest destiny' expressed the belief that the United States was ordained to expand to the Pacific Ocean and into Mexican and Native American territory." Many Americans also believed that this destiny was manifest, or "obvious and inevitable." While this belief may not have been the direct cause for our expansion west, the movement that it tried to justify remains a dark stain on our history. The glory of our expansion west will forever be tainted by the massacre of thousands of Native Americans and the complete obliteration of many Native American tribes. ''This era will always be spoiled by the deceit, the lies, and the broken promises our country used to exploit the Native Americans and their land. Stories of "The Trail of Tears," "The Flight of the Nez Pierce," "The Fall of the Sioux Nation," and "The Last Stand of the Apache Warriors" will forever haunt the conscience of America. Even though the ugliness of this period is etched in our brains, we must learn what caused the ugliness to disappear from the eyes of the people that created this history. When one stamps "the will of God" upon the entire movement west, people can become comfortable accepting any actions that fall under the movement as "God's divine plan." The massacre of innocent women and children is much easier to accept and reason with in one's heart when it is called the divine will of God. The people found a fancy name and a righteous concept to place upon their evildoings so that they could live with themselves and the true nature of their actions. For who can argue with the will of God, even if it involves the annihilation of an entire people, their land, and their way of life? We can lament the failures of our past; however, we cannot escape the harsh realities of the present and the history that we create today. I cannot help but fear the eerie similarities between manifest destiny and the doctrines used today to justify our malicious actions. We, too, are guilty of beautifying the ugly realities of our actions in order to ease our consciences and convince ourselves that we are doing what is right. It seems that we have learned the wrong lesson from history. We have learned to justify our actions at any cost rather than face the true nature of our actions. How else could we support the invasions of another country based on flimsy accusations? How else could we justify the destruction of Iraq's entire infrastructure with our "shock and awe" bombing rampage? What better way to wash away the blood of over 100,000 dead Iraqi citizens and over 1,200 dead American soldiers from our hands than to simply define it as "our duty to defend and promote freedom"? However noble this cause may seem, when applied to our current war, it is hollow. For Iraq never posed a threat to our freedom, and their people had little influence in the decision to promote their own liberation. Freedom is not free, but it is also not simply a card to be played when all other reasons for war have run out. Unlike our ancestors who desensitized themselves to the cruel realities of their malicious ways by calling it manifest destiny, we must not explain away our inhumanity by convincing ourselves that it is our inherent "duty." Copyright c. 2005 The Union - Grass Valley, CA. --------- "RE: Cayugas nix Land Settlement" --------- Date: Thu, 5 Jan 2005 08:39:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CAYUGA LAND" http://www.owlstar.com/dailyheadlines.htm http://www.auburnpub.com/articles/2005/01/04/news/news02.txt Cayugas nix land settlement By Amaris Elliott-Engel / The Citizen January 5, 2005 The Cayuga Nation is tired of waiting for federal approval for its proposed casino and has pulled out of its land settlement with the state. The tribe announced Monday that its latest proposed land claim settlement with the state is now invalid because the Cayuga Nation will not renew its contract with casino developer Empire Resorts. The contract expired Dec. 31. Cayuga Nation spokesperson Clint Halftown said in a press release that Empire Resorts has failed to fulfill its promise to secure approval for the Cayugas' proposed full-scale casino at Monticello Racewat in the Catskills. State officials said Monday they haven't been notified that the tribe has pulled out. "We have not received any official word from the tribe that they've withdrawn from the agreement," said Todd Alhart, a spokesperson for Gov. George Pataki. Cayuga County Legislature Chairman Herb Marshall said the ever-changing position of the Cayugas has left county officials confounded. "They have a total lack of leadership that it's very difficult for me to understand where they are and where they are not," Marshall said. "This has changed so many times so drastically it's hard to comment." In the Nov. 18 agreement with the state, the Nation was granted rights to build a casino in Sullivan County and agreed to withdraw its cross appeal in the land claim case, while the case would continue through the courts. Under the settlement, if the tribe won the case, the state's payout was limited to $150 million, and the tribe would get the right to exercise sovereignty on 10,000 acres in the land claim area. If the state won the case, the state would not pay damages and the tribe would have the right to exercise sovereignty on 2,500 acres total in the three contiguous land parcels each in Seneca and Cayuga counties. Halftown said in the press release that the agreement might still have been acceptable if the state had not arranged settlements with out-of- state tribes that gave "out-of-state tribes a physical presence in New York State - an arrangement that would have granted local sovereignty to those tribes where there should be none." The Cayuga Nation contends tribal groups that left New York do not have the same rights to sovereignty as the Nation does. Those tribes, however, contend they were forced to leave. The Seneca-Cayugas of Oklahoma - a co-plaintiff in the land claim case - the Oneida Tribe of Wisconsin and the Wisconsin-based Stockbridge-Munsee Community Band of Mohican Indians, all negotiated settlements with the state in recent weeks. "The Cayuga Nation of New York is anxious to resolve its claim against the state for illegally taking our land two centuries ago, but it is unwilling to do so if out-of-state tribes are given any land as part of the settlement," Halftown said in the release. A traditional faction of the Cayugas had already said last month the proposed settlement was invalid because Halftown had no authority to negotiate on the Nation's behalf and was removed from the Nation's governing council in July. Charles Degliomini, vice president for communications and government relations at Empire Resorts, did not return phone calls seeking comment. Staff writer Amaris Elliott-Engel can be reached at 253-5311 ext. 282 or at amaris.elliot-engel@lee.net Copyright c. 2005 The Citizen, A division of Lee Publications, Inc. --------- "RE: Snoqualmie Tribe on Road to Self-Sufficiency" --------- Date: Thu, 5 Jan 2005 08:39:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="SNOQUALMIE" http://www.owlstar.com/dailyheadlines.htm http://seattletimes.nwsource.com/html/localnews/2002139669_snoqualmie04e.html Snoqualmie Tribe on road to self-sufficiency By Sonia Krishnan Seattle Times Eastside bureau January 4, 2005 Arlene Ventura keeps a memento in her office from the days when the Snoqualmie Tribe held council meetings out of a two-car garage in Fall City. Ventura still uses the worn brown chair every day at the tribe's new office in Carnation because it reminds her of the Snoqualmie journey, from an unacknowledged tribe to a federally recognized force striving toward self-sufficiency. "We've climbed many mountains," said Ventura, secretary of tribal affairs and a tribal princess. But in many respects, their voyage has just begun. Since the tribe received recognition from the federal government in 1999, it has opened two public-health clinics, founded a drug-and-alcohol recovery center and staked a claim to its reservation land. Tribal leaders are learning how to navigate a system according to written rules instead of traditional customs. They have drafted a constitution, drawn up laws and hired an administrator - the first non-native to work for the tribe. Now they are awaiting federal approval to build a $70 million casino near North Bend. It's the tribe's biggest project yet, one that could spell financial security. "The tribe isn't asking for any favors," said Ray Mullen, Tribal Council member and chairman of the economic-development committee. "We're asking for what's right." Meanwhile, there are programs to oversee, needs to tend to and people to feed. There is a village to run. Awaiting BIA action Inside a small cedar lodge on Tolt Avenue in downtown Carnation sits tribal headquarters, the epicenter of Snoqualmie affairs. An old Top 40 hit plays softly in the lobby on a recent morning. The Tribal Council has convened its biweekly meeting in a nearby room. Conceptual drawings for the Snoqualmie Hills Casino decorate the walls, showing the casino nestled among evergreen trees. The fact that the tribe is even here, in a meeting that could mirror any other City Council's - with an agenda and subcommittees - is an unsung milestone. "You would hear things about 'This is the white man's way,' or 'Why do we have to follow a system like that?' " said Matt Mattson, the tribal administrator and attorney who was hired in 2000. "But the tribe realized that, in order to act as a government within the framework of Western civilization, this was necessary." At the meeting, Mattson updates the council on the casino's status. It's become a sore subject as the tribe's application hangs in limbo with the U.S. Bureau of Indian Affairs. The BIA must designate the 56-acre site as reservation land. The tribe has been waiting since 2001. The tribe wants to break ground on the casino by next spring and is petitioning political leaders, including U.S. Sen. John McCain, chairman of the Senate Indian Affairs Committee, to expedite the process. But getting the government to certify land as a reservation - meaning the parcel falls under tribal authority and is generally exempt from state laws - is a lengthy process. "There are documented cases that have taken five years," said Judy Joseph, superintendent of the Puget Sound Agency of the BIA. A group of Arizona-based investors has agreed to help the tribe purchase and develop the King County-owned site once the federal government acts. The 147,000-square-foot casino would create 700 jobs in the Snoqualmie Valley. As a sovereign nation, the Snoqualmie tribe operates on a $2 million budget, 80 percent of which comes from federal grants. State grants, private foundation money and revenue from its health clinics make up the remainder. The tribe is eyeing future casino funds to start a child-care center and build senior housing for its elders, among other projects. "It will be our economic engine," Mullen said. A man of 2 tribes After the tribal meeting breaks up, council member Ron Enick wants to share a story. It's about a young man who grew up belonging to one tribe and longing for another. Enick, 45, was a member of the Sauk-Suiattle Tribe in Darrington. He and his father, Jerry Enick, are part Sauk-Suiattle and joined that tribe because they needed health coverage. But father and son also have Snoqualmie blood. Jerry Enick's mother, Evelyn Kanim Enick, was a Snoqualmie princess and the family grew up in Carnation - the tribal heartland. They gave up their membership in the Sauk-Suiattle Tribe and rejoined the Snoqualmies after recognition; Jerry Enick was voted one of two chiefs. "It was like I was coming home," said Ron Enick, who joined in 2003. Others also are being drawn back to the tribe, now that status as a sovereign nation has been secured. Federal recognition of an Indian tribe carries economic, political and social benefits, from health care to money for housing. The tribe has grown by 25 people since 1999 and has about 600 members, said Katherine Barker, a lifetime member in charge of enrollment. Hopefuls must prove that they are at least one-eighth Snoqualmie through birth certificates and genealogy records. A committee checks the authenticity of the applicant's family tree, and the Tribal Council decides. Even as the tribe attracts renewed interest, it remains a shadow of its former self. At one time it was 4,000 strong and one of the largest tribes in the Puget Sound area. In 1855, Snoqualmie Chief Patkanim ceded all tribal lands, from Snoqualmie Pass to Everett, to the U.S. government. The tribe never was paid for the land, and the people eventually scattered throughout the Puget Sound region. Tribal leaders had sought territory for a reservation since shortly after the Civil War, but it wasn't until the Snoqualmies were listed in the Congressional Record as an unrecognized tribe in 1952 that they began a 47-year fight to regain their status. Their dream is to create a centralized location. A home. A helping hand for health The Tolt Community Clinic one block from tribal headquarters is quiet on a cold winter afternoon. Tribal member Catherine Jones emerges from the patient room to schedule her next appointment. Jones, 55, has had a rough year. After her husband died from prostate cancer in October, she went to the emergency room with chest pains. Tests showed she had a heart fibrillation that required her to stop working temporarily. "I had no idea," she said. "I thought I was just exhausted from taking care of my husband." There was another problem: She had no medical insurance. Jones had lost her previous job two years ago when her Arlington-based employer, a caviar company, moved to Alaska. And she hadn't yet qualified for coverage at her new job at a grocery store in Marysville. She panicked. A tribal elder advised her to seek help at the Tolt center. As part of the federal Indian Health Service, the clinic pays for treatment for recognized members of native tribes. Jones travels more than an hour to get to Carnation. Much of what the doctors see are the same ills that plague Native Americans nationwide: diabetes, high blood pressure, arthritis, and heart and kidney disease. The tribe runs two clinics; the other is in North Bend. The clinics serve 75 to 80 patients a week, and most are on welfare, said Dr. Gerald Yorioka, medical director of the Tolt clinic. With no job and no income, Jones is counting on the tribal food bank to keep her pantry full for two weeks at a time. The tribe also helps pay her electricity bill. It gets her by. "The golden goose" A ranch-style home with carpeting and wood paneling on Entwistle Drive in Carnation doubles as the tribe's social-service agency. Pamphlets on nicotine addiction and alcohol abuse greet visitors at the entrance. Patients speak with counselors in two rooms near the back. This is where Marie Ramirez spends her days as the tribe's social- services and interim health director. She has a vision that someday a Snoqualmie Tribe high-school student will walk up to her and say, '"I want your job." She says this as someone who has seen too many native children succumb to troubling high-school dropout rates, drug abuse and alcoholism. In 2002, the tribe set up a program called the Family Canoe project that matches at-risk students with adult mentors and prepares them for a three- week paddling journey during the summer. The trip stresses living off the land and connecting with tribal history. As a teen, Staci Moses got caught up in drinking and drugs, and never finished high school. A lifetime member of the Snoqualmie Tribe, Moses sobered up seven years ago and got a job working for the tribe as a youth coordinator. Now she hopes her three daughters make it to college. "I tell them, 'Be the first one to walk down that [graduation] aisle,'" she said. "I didn't get a chance to." Ramirez says she is eager for the casino to get started. She sees those funds helping Snoqualmie children invest in their future. "It's the golden goose," she said. "Only with the tribe becoming educationally sound can it move forward." Back at tribal headquarters, Chief Jerry Enick sits alone at the empty council table. It's noon and most of the office has cleared out for lunch. Enick isn't in a hurry to go anywhere. At 71, he has become a patient man. He saw the tribe through its bleakest days and watches now as it stands on the cusp of a new era. Before recognition, "it was a lot of wishes and wants," he said. "Now it's up to us to get it done. I just hope it happens before I pass away." Sonia Krishnan: 206-515-5546 or skrishnan@seattletimes.com Copyright c. 2005 The Seattle Times Company. --------- "RE: Cherokee Nation to build Muskogee Clinic" --------- Date: Wednesday, January 05, 2005 12:42 PM From: MJLaBurt@aol.com Subj: Cherokee Nation To Build Muskogee Clinic Mailing List: NDNAIM http://www.kotv.com/main/home/stories.asp?whichpage=1&id=75475 Cherokee Nation To Build Muskogee Clinic MUSKOGEE, Okla. (AP) - The Cherokee Nation announced Wednesday it will build a new Indian health clinic in Muskogee to help ease the strain on other eastern Oklahoma health centers. The tribe will pay for construction costs of the 82,000-square-foot clinic, which will be operated by Indian Health Services as part of a joint venture, Chief Chad Smith said. It will employ more than 200 people and is expected to be operating by the end of 2006. The new clinic will help reduce overcrowding at the Cherokee Nation's clinic in Sallisaw, Claremore Indian Hospital and in particular the IHS Hastings Indian Medical Center in Tahlequah "which sometimes has more patients than it can handle," Smith said. "This is a huge jump forward for the quality of health care for our citizens," he said, adding that it will affect not only Muskogee but "every community in northeastern Oklahoma that has an IHS facility or Cherokee Nation clinic." The Cherokee Nation operates eight clinics, including a smaller one in Muskogee that now serves only women and children. The new clinic will be twice the size of any other. Hastings Indian Medical Center officials estimate the new clinic will take care of 16 percent of its patient load. A Muskogee clinic already was a known need when the hospital opened in 1984, but Congress never allocated funds for it, said Edwin McLemore, chief executive officer of the Tahlequah hospital. The hospital, which handles about 250,000 patient visits a year, has waiting lists for dental services, outpatient surgery, diagnostic tests, immunizations and the assignment of primary care physicians, he said. "We hope to be able to make better use of the resources we have with the relief Muskogee will provide," McLemore said. "We certainly applaud the Cherokee Nation." The construction costs of the new Muskogee clinic could total an estimated $20 million, Smith said. The clinic will be built on tribal land. IHS will pay for the continued operation of the facility, which could cost $17 million a year, the tribe said. The new clinic will offer a wide range of outpatient services to all American Indians, including medical, dental, eye and behavioral health care. "This is a godsend for the Cherokees and other Native Americans in the area," said Don Garvin, a tribal council member who represents Muskogee, McIntosh and Wagoner counties. "One of the biggest benefits is that people wont have to drive all the way to Tahlequah or Claremore," he said. Copyright c. 2005 KOTV. --------- "RE: NA Doctorate holder ponders Culture, Science" --------- Date: Thu, 5 Jan 2005 08:39:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CULTURE/SCIENCE" http://www.owlstar.com/dailyheadlines.htm http://www.usatoday.com//2005-01-03-nativeam-sci_x.htm?csp=34 Native American doctorate holder ponders culture, science By Peter Harriman, The Argus Leader January 3, 2004 The first Native American to earn a doctorate from the South Dakota School of Mines and Technology considers himself an Indian man who practices science rather than a scientist. Timothy Bull Bennett says he can relate to what the great Boston Celtic coach and player Bill Russell meant when he said: "I'm not a basketball player. I'm a black man who plays basketball." "That has always stuck with me," Bull Bennett says. "I'm not a scientist. I'm an Indian man who practices science. I am very comfortable with who I am as an Indian man, strong in my convictions. I am also a believer in science and the scientific method and know how to apply it." He looks at what he does as a scientist through the perspective of an Indian. This insight interests officials at the South Dakota college, which is trying to recruit more Native American students. Last May, Bull Bennett became the first Native American to earn a doctoral degree from South Dakota Tech. He is a member of the Mi'kmaq Tribe from northern New England and eastern Canada. Born in Maine, he grew up in Wyoming and attended college at Casper College and the University of Wyoming before completing an undergraduate degree at Black Hills State University. Bull Bennett returned to the University of Wyoming to earn a master's in wildlife and range ecology. In 1998, South Dakota Tech recruited him. Now, they see him as a harbinger. The school has created a multicultural committee to develop strategies to attract more Indian students. This spring, recommendations will be made to President Charles Ruch. Bull Bennett was recruited into a multidisciplinary Ph.D. program at the university involving atmospheric, environmental and water resources. His doctoral research was on bison. Now, he is the science education coordinator for five North Dakota tribal colleges. In a program funded by the National Institutes of Health, he is working to increase the number of Indian students enrolled in higher-education biomedical research programs. In the past two years, South Dakota Tech has set records for enrolling and graduating Indian students. But it still falls short. In fall 2003, Tech enrolled 22 first-time Indian students, the most ever, and had a total Indian student enrollment of 65, also a record. But that represented only about 4% of the student body; Indians make up 8.3% of the state's population. Last May, nine Indian students earned undergraduate or graduate degrees. This semester, there are 10 Indian graduate students at Tech and 65 undergraduates. "As a university, we are making progress. But this issue is so important, we can't sit back and say we've done our job," says Al Boysen, a professor in Tech's humanities department and the multicultural committee chairman. Bull Bennett says it is especially important the institution make a commitment to bringing Indian students to science and engineering, because the university, founded in 1885, was largely created to produce engineers for the gold-mining industry that had a key role in ending the traditional lives of Northern Plains Indians. "Really, that stood against everything the 1868 Fort Laramie Treaty stood for," Bull Bennett says of a higher-education institution established to educate mining engineers. When the U.S. abolished the 1868 treaty and opened the Black Hills to mining, it paved a path that ultimately led to the Battle of the Little Big Horn and the Indian wars of the late 1870s. In that conflict, regional tribes lost both their homeland and nomadic way of life. If Indians since then have been forced to live in a culture founded on European thinking, with its high regard for deductive logic and science, many of them in the 21st century can enrich that intellectual approach with traditional insights, Bull Bennett says. "We are very connected to the land and the resources around us. Our society is built on that. Our sense of space is what drives us, as opposed to the sense of time that drives Western societies. "There's a contingent of very talented and intelligent people within American Indian communities. They bring a diverse knowledge of who they are. They can make great students of science, if opportunities were provided." Such thinking resonates at South Dakota Tech. "Historically, the work ethic of South Dakota Tech students was enough for them to get a start on a great career," Boysen says. "But we've moved into a different world where students need to have a global view. That's what employers want, and that's what increasing diversity can give us." The university is targeting several groups of Indian students: those in Rapid City, those who live on the state's nine reservations and students who are already enrolled in the school's American Indian Outreach programs. Students have to be dedicated, says multicultural committee member Jacquelyn Bolman, manager of special projects in South Dakota Tech's Graduate Education and Sponsored Programs Department. "We are seeking students who can successfully do the mathematics and science, are interested in a science or engineering career, and are committed to four to six years of study," she says. "Earning a degree from this university is difficult. It always will be." And once Tech enrolls such students, Bull Bennett says the school has to create an environment on campus that includes a center or an office for the tribes, staffed by professionals and students. During his years at South Dakota Tech, he says he found such support intermittently. "When I was there it was not entirely lacking. Let's just say it was spotty." But he hails the effort to bring Indian students into the sciences, reflected by the creation of the multicultural committee. "What it is really going to take is a mindset that has not been especially prevalent in South Dakota schools, and that is that you are actually dealing with students with a unique cultural diversity." The multicultural committee is an appropriate first step, he says. "It's the right way to go about it. It's a good start. But the work is in front of them." Contributing: Information from the Argus Leader Copyright c. 2004 The Associated Press. All rights reserved. Copyright c. 2005 USA TODAY, a division of Gannett Co. Inc. --------- "RE: Indians take part in Festivities" --------- Date: Thu, 5 Jan 2005 08:39:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="MONTANA GUBERNATORIAL INAUGURATION" http://www.owlstar.com/dailyheadlines.htm http://www.billingsgazette.com//2005/01/04/build/state/40-newgov.inc Indians take part in festivities By JODI RAVE Missoulian January 4, 2005 HELENA - Marking an unprecedented invitation, Montana Indians arrived with their nation's flags and brought the songs that go with them. Soon, the flags representing Montana's tribal nations will fly next to the U.S. and Montana flags on the grounds of the state Capitol. It is reportedly the first time in the state's 115-year history. "It's a good day for Native Americans in Montana," said Tuffy Helgeson of the Fort Belknap Reservation. As part of Monday's gubernatorial inauguration ceremonies, representatives from the Blackfeet, Chippewa Cree, Crow, Assiniboine, Sioux, Gros Ventre, Little Shell, Northern Cheyenne, Salish and Kootenai brought their flags to the Capitol. They will likely be raised and rotated on a weekly basis. For many of the state's indigenous people, the invitation to fly their flags and to join Gov. Brian Schweitzer in inaugural festivities marked a significant day in state and tribal government relations. "It's good they're starting to take a good look at us," said Hugh Monroe of the Blackfeet Nation. "I kind of think it should have taken place a long time ago. I can't figure out why it took so long." To celebrate, many tribal citizens arrived in traditional dress and acknowledged their newfound inclusion, something owed to Schweitzer, who has also hired several American Indians to work within his administration. "It moves my heart to be with the first Montanans," Schweitzer said. "This is going to be an inclusive administration. We're going to look to all Montanans, the first, the least, the last. The ones who need a little extra help, the ones who are trying to achieve their dreams. We want to work with all of them." Crow Tribal Chairman Carl Venne described the day as historic and overdue. "People in Montana need to know that Indian tribes are part of Montana. It's a step forward, but we have a long way to go." The morning ceremonies began to wind down after Schweitzer introduced a drum group with singers representing each Montana tribe. Just as they began to drum and sing, Schweitzer walked over to the drum. They had saved a chair for him and handed him a drumstick when he sat down. He used it, and even stopped on the last beat, noted one observer. After the morning inauguration ceremonies and despite a contentious day of leadership in the House of Representatives, an aura of good will permeated a conference room adjacent to the governor's office. Several tribes presented the governor with customary gifts, including a hand drum and a pair of moccasins symbolically beaded to nearly tell the life story of the governor. "Thank you very much for honoring us here today," Schweitzer said. "John (Bohlinger) and I are proud, for the first time in the history of the state of Montana to say to you, welcome, welcome into the front door of the governor's office and the governor's home." As gifts were presented and flags unfurled, the drumming and singing continued. Just as the national anthem is commonly sung when saluting the U.S. flag, each tribal nation has a song for its flag. "It's a great honor for us to present this flag on behalf of the Salish, Kootenai and Pend d'Oreille tribes," said Tribal Chairman Fred Matt of the Confederated Tribes of the Flathead Nation. "We know you'll fly it with the greatest respect." Jodi Rave reports on American Indian issues. She can be reached at 1-800-366-7186 or jodi.rave@missoulian.com. Copyright c. 2005 The Billings Gazette, a division of Lee Enterprises. --------- "RE: Tribal-Language Teacher is spreading the Word" --------- Date: Thu, 5 Jan 2005 08:39:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="LANGUAGE TEACHER" http://www.owlstar.com/dailyheadlines.htm http://www.azcentral.com/arizonarepublic/local/articles/0104lopez04.html A living history book Tribal-language teacher is spreading the word Judy Nichols The Arizona Republic January 4, 2005 Danny Lopez, 68, worries about dying. Not because he's ill, but because he's afraid of taking too much of the Tohono O'odham history and language with him. "Everything that I know I want to leave for my people," Lopez said. "It belongs to them. advertisement "When an elder is gone, what he knows, the songs, the history, whatever he didn't set down, that knowledge is buried underneath the ground." Lopez, who has worked for decades to preserve his tribe's culture and language, was recently chosen for the first Spirit of the Heard award. The award, given by the Heard Museum, is to honor a living member of a Southwest tribe who has demonstrated personal excellence or community leadership in a chosen field. Lopez, who teaches the Tohono O'odham language and culture at Tohono O'odham Community College, also has taught the language and culture to hundreds of children at Topawa Middle School in Topawa and Indian Oasis Primary School in Sells. He also has taught the language to paramedics so they can speak to Tohono O'odham elders when responding to calls. A storyteller, singer and cultural expert, Lopez has taught key aspects of the O'odham Himdag - the Desert People's Lifeways - to hundreds of Tohono O'odham youths, adults and elders over the past 30 years. "Lopez's commitment to his people and community in working tirelessly to teach and preserve the life and culture of the Tohono O'odham Nation makes him the perfect first recipient," said Frank Goodyear, museum director. Part of tribal identity Ofelia Zepeda, a Tohono O'odham and a professor of linguistics at the University of Arizona, said language is a critical part of tribal identity. "It's one of the main things that makes you a distinct group," Zepeda said. "The O'odham still having a number of speakers points to the fact that the tribe is still cohesive in that way." About 15-20 students enroll in Zepeda's Tohono O'odham language class each semester. One of them was Lopez. But Zepeda said he is both student and teacher. "He will send me e-mails or call about an O'odham question structure," she said. "I can be his teacher in that way, but he's my teacher in other areas because he knows so much of the language." Humble beginnings There is no public record of Lopez's birth. He was born at home in Big Field on the Tohono O'odham Reservation on Dec. 24, 1936. He attended the two-room Catholic school in Cowlic. His mother, who spoke only Tohono O'odham, would cook and sew clothes. His father, who spoke about second-grade English, would earn money chopping wood and helping with the livestock roundups. "Most of the English we heard was from peddlers who would come selling canned goods," Lopez said. The family would leave home in May, following the cotton harvest in Coolidge, Eloy, Casa Grande, Picacho and Marana. "When September came, we would go to whatever school was around," he said. "In February, the farmers would take us back home in big trucks." Eventually, Lopez went to St. John's Indian Mission in Komatke. He also attended Pima Community College, the University of Arizona and Prescott College. He earned bachelor's and master's degrees in education, focusing on the Tohono O'odham language. More English spoken And he began to worry about the loss of his native language. "Everywhere, community members were using more English," Lopez said. "Meetings were conducted in O'odham, but when kids were playing outside, they spoke English. "I was concerned about the future. The elders are not going to be here forever." Jon Reyhner, a professor of education at Northern Arizona University, said Lopez's fear is not unfounded. Research shows fewer and fewer children are speaking the language. "Within a generation or two if something isn't done the language will be gone," said Reyhner, who has written books on indigenous language and has a book, American Indian Education: A History, that will be published this spring by the University of Oklahoma Press. "For 100 years there was a concerted effort to wipe out the languages in federal Indian schools and then public schools," Reyhner said. "It was part of the assimilation effort." Reyhner said that many tribes in California have lost their language and 50 or so are trying to revive them. Indigenous languages are being preserved in New Zealand and Hawaii, too. A living museum "Preservation is important so that when an elder dies all that stuff is not lost," Reyhner said. "Putting it all in a museum or an archive is better than nothing. But these languages need to live and breathe." Zepeda, who was the first generation in her family to speak English, estimated that about half the tribe, mostly the elders, still speak the language. "It's wonderful that Danny is getting the recognition for what he does," Zepeda said "He's very good, very conscientious. "He loves to learn, whether he's being a student or teaching. That's one of the things that keeps him going." Sharing a song A video of Lopez receiving his award was played recently for the faculty at Tohono O'odham Community College. Afterward they rose to their feet in a standing ovation. "When I heard that, I had to go lie down and cry," Lopez said. "I thought of all the people out there, some of them gone, my parents, my sisters, people who were willing to share a song with me. My mother-in-law, I learned a lot from her. All those people. "I wish they all could have been there. The recognition also goes to them." Copyright c. 2005, azcentral.com. All rights reserved. --------- "RE: Faithkeeper's School" --------- Date: Thursday, January 06, 2005 12:47 AM From: Debra Glor [rglor1@rochester.rr.com] Subj: info >To: gars@speakeasy.org You might want to check out this treaty website and the links attached for some good info.. www.canandaigua-treaty.org and especailly the link for the Faithkeepers school.. they are a private Seneca school on the Allegany reservation teaching the ceremonies, songs, language, cultural traditions like palnting medicines, tapping maple trees, learning the dances, beadwork,cooking traditional meals,etc.. http://faithkeepersschool.com/ Faithkeeper's School Longhouse Teachings Ganohsesge:kha:' He:nodeye:stha Senecas Preserving Our Language, Traditional Culture, And Customs As Specified In Our Spiritual Guide; The Gaiwi:yo:h The Faithkeepers School came into existence in 1998 through the efforts of Lehman Dowdy and his wife Sandy. Lehman is head Faithkeeper, and Speaker (click) in the Longhouse on the Allegany Territory. Sandy taught Seneca language, and culture for 12 years in the Salamanca Central School. She now devotes all her time to the Faithkeeper's School. Lehman notes; "Our strong focus is to preserve and maintain the traditional Seneca language, which is the means we carry on our ancient Seneca customs, ceremonies, history and laws. It has been this way through the centuries. Through the means of handing it down orally to generations of Seneca people, our customs and traditions have remained alive and constant. Now, it is time to teach our children the language and the culture so this knowledge will carry on forever. The idea of establishing a Faithkeepers School becomes all the more urgent, with the passing of Seneca elders. It is the elders who possess the means, the Seneca langauge, to pass on their knowledge and wisdom of our Seneca heritage". --------- "RE: Traditional Ways, Modern Beliefs" --------- Date: Thu, 5 Jan 2005 08:39:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="TEACHING" http://www.mininggazette.com/community/story/014202005_com01-c0104.asp Traditional ways, modern beliefs By JANE NORDBERG, Gazette Writer January 4, 2005 HOUGHTON - Gwinn resident Tim Derwin said he didn't mind making the drive to Houghton Middle School recently to dispel some myths about Native Americans. "I don't ride a horse or live in a teepee," Derwin told the audience of eighth-graders. "These are modern times. But I respect the culture that I come from." English teacher Dan Junttila invited Derwin to speak to the class in connection with a six-week unit on Native American culture. The two men were introduced by Michelle Kaufman, a member of the class who is Derwin's niece. "I had a really good feeling the first time I met Tim," Junttila said. "I could tell this was a person who wanted to help me and I wanted to meet him." Derwin began the lesson by performing a traditional "spirit song," where he chanted and moved about in four different directions successively. "I do this to show respect to each of the four directions in life," Derwin said. "Respect is probably the most important word in our culture and every day of my life is based on spiritual respect." A member of the Sault Ste. Marie Chippewa tribe, Derwin's traditional name is Black Squirrel from the Wolf Clan. In the Native American culture, the clan name is similar to a surname in the Christian culture, he explained. Because of the variety of clans and a tradition based on an oral culture, there is no one way to tell a story, he said. "Somebody may come in to talk to you from Keweenaw Bay, and tell the same story in a different way," Derwin told the youths. "It doesn't make his story wrong because I was here first. Use what I teach you today, but show respect for others' beliefs." In the Native American culture, Derwin said respect extends not only to fellow human beings, but inanimate objects as well. Directing the students' attention to a large rock outside the window, Derwin said, "That rock out there? I see it as a living, breathing, thinking thing. To me, that rock might be one of my ancestors, watching me all the time to make sure I am on the right path." Derwin also shared musical instruments and other artifacts of traditional Native American life to explain the importance of animals in his culture. "Our ancestors couldn't go to Econo Foods and buy pork chops," he said, getting a smile from the audience. "They had to live off the land. So when we hunt, when we take the life of an animal, we thank that animal for what it has given us and we try to use every part of the animal. Native Americans no longer hunt because they have to, he said, but do so to extend the life of their culture. To illustrate his point, Derwin passed to the students a necklace made from deer toes, clothing from deerhide sewn with sinew and jewelry made from antlers. The regalia-clad speaker also explained the importance of the traditional Native American dress. Clothed in chaps, an apron and a breastplate traditionally made from animal bones, Derwin said the clothing is worn only at certain times, and has special significance to the wearer. "We can't make our own clothing," he said. "Somebody has to give these things to us." Derwin pointed out the duct tape holding his moccasins together, saying he had hinted to his wife, also Native American, about a new pair to no avail. "This teaches me to be patient," he said. "The moccasins will come when they come. Sometimes you have to wait for things to happen." Copyright c. 2004 The Daily Mining Gazette, Houghton, MI. --------- "RE: Why do White People want to Play"Indian"?" --------- Date: Tuesday, January 04, 2005 4:21 PM From: karaka@medscape.com [jankaraka@yahoo.co.nz] Subj: FW: FIND THE FAKE INDIAN! Why do White People Want to Play"Indian"? Mailing List: First_Nations_Skyvillage@smartgroups.com You may send this around or reprint if you give credit to Akwesasne Phoenix info@a... vol. 4, Dec. 24 issue. WIN $200! FIND THE FAKE INDIAN! Why do White People Want to Play "Indian"? MNN. Dec. 26, 2004. Indian imposters are part of our scene. From the fake Mohawks who hosted the Boston Tea Party, to Grey Owl, to Oscar de Corti, to Charlie Smoke, to all those grey-haired academics prowling around the "Indigenous" scene who have suddenly discovered an "Indian" ancestor - we just never know when another one is going to pop out of the wood pile. Ya gotta wonder. Why would anyone want to pass themselves off as an "Indian"? Do they aspire to our standard of living sat the bottom of their barrel? Do they pine for the experience of being denied a political voice, or losing their land to theft and pollution? Is it the police harassment, the racial profiling or the endemic sleaziness of the sexual innuendos we endure that they envy? Or do they feel some kind of existential angst because their family missed out on the horrific residential school genocide? We've all met someone who isn't what they say they are, or who claims to have a grandmother or grandfather who's "part Indian". Philip J. Deloria thinks they are seeking a connection with the primal purity they imagine we know. "Indians are associated with the land, and nature, and reality and authenticity. Indians are the people who possess the ultimate meanings and the ultimate truths on what America is about." This is often the white perception. One Indigenous man said, "They love our skin colour, but they hate our guts!" We evoke both love and hate from these people. "Everywhere we turn, there is something named after us - as if we are all dead and gone, relics of the past". When it comes right down to it, all you have to do to become an "Indian" is to check a box on the census form. Of course, that won't get you the right to live on a reservation or open a casino. The colonizers keep tight control over what they call legal "Indians". It's been up to the BIA in the U.S. and the DIA in Canada to define who is, or is not, an "Indian". If you play ball according to their rules, you too can become an Indian. In Canada, for example, any woman who married an "Indian" man could became a full fledged "Indian" with all the rights and benefits. But an Indigenous woman who married a white man instantly lost her claim to status. According to their rules, she had to move out of her community and couldn't come back even if she got divorced. When the United Nations found this violated equality rights under the International Covenant on Civil and Political Rights, the colonizers changed their laws. But they still don't let us decide who we are. It is now possible for kids raised on a reserve to lose their "Indian" status and their right to live in their community even if their ancestors have been there in every generation since Europeans invented "Prisons of Grass". Meanwhile, band registries have been inflated with the names of all sorts of strangers who claim benefits on the grounds of some sort of genealogical link. Then there are those who pretend to be Indians for a cause. The "crying Indian" was a fake. The guy in all those "Keep America Beautiful" ads during the 1970's was an Italian American named Oscar de Corti. Why did they have to pick him to represent us? Did they think he looked more real than the "real thing"? That was the deal with Gray Owl. Europeans lapped up everything he had to say. He knew what they wanted, 'cause he was one of them. He told them everything they wanted to hear. But they didn't care about what we had to say. The Ojibway of Temagami use to ask , "How could anyone mistake him for an Indian?" But no one was listening. Grey Owl's second wife, Anahareo, turned out to be another wannabee Indian. She had some Mohawk blood and she was seeking her roots - but she was doing it through a fake Indian! At least she had some genuine ancestry that she wanted to find out about. But you have to wonder why films about people like Grey Owl are big at the box office. Real indigenous people like Tecumseh and Deskaheh are ignored. And you don't have to go to Hollywood to rake it in for being a fake Indian. Brooke Edwards called herself "Medicine Eagle" and ran Indian culture camps in Montana. She charged $1500 per person for a two-week session. The Crow Indians said she totally misrepresented and abused their spiritual traditions. But who was listening? Cultists, con artists, hucksters, charlatans, "plastic medicine people" -They grow rich while real Indians starve to death. Real Indians stay out of sight and out of mind. There doesn't seem to be any limit to what people will try. Get a load of that "Rent an Indian" ad on the net: "Are you embarrassed by the lack of racial diversity at your social events? Just rent an Indian and you too can appeal to be multi-cultural in the eyes of your friends" All without having to give up your white privilege!! The American Indian Movement tried to end the activities of the plastic medicine men. But they got nowhere. So maybe we should just laugh at these people...unless they are competing for Indian scholarships at Harvard. What's a little hucksterism anyways? Marketing is made in the U.S.A. So what if all the plastic gewgaws they sell misrepresent our cultures? We could always try selling little priest dolls with vials of holy water and fake communion wafers. But would they sell? Not on your life. As Vine Deloria, says "White people in this country are so alienated from their own lives and so hungry for some sort of real life that they grasp at any straw to save themselves". The problem is that real Indigenous people rarely make the grade for non-Indian experts. How many times has someone said to me, "How can you be an Indian when you have green eyes?'..as if they had a monopoly on any kind of albinism.I answer in one word: "Colonialism". That shuts them up for a moment, but it doesn't solve the problem. Janet McCloud points out that even Indians sell our ceremonies for a fee. "This is just another theft from us." She said. "Some of these people spend about 15 minutes with an elder. Then they become official representatives of various Indian people. It's absolutely disgusting". As McCloud says, Indians like Sun Bear, who markets our heritage are a serious threat. They may even be as dangerous as the fake chiefs who signed away our land in fake treaties. Some even create new tribes composed mostly of Euroamericans. Anyone who is undermining our culture is complicit in the genocide we are trying to overcome. And what would white folk say if we started dressing up as priests, setting up our own churches and circulating collection plates? Look what happened to AIMer, Russell Means when he went to a school halloween party with his son. He painted his face white and dressed up as a "white man". Indians chortle at the thought, but the people at the party were embarrassed and confused. They did not know how to react. People are scared if they can't use familiar categories to label things the way they see them. So the fake Indian business thrives. It is based on the search for roots by a rootless people. It feeds on a 500 year old guilt complex. The colonizers sense that Indigenous philosophy makes more sense than theirs. We have earthbound problems that require earthbound answers. They want to pray to some unseen holy entity for direction and they aren't getting any. "Poor little lambs who have lost their way". Maybe we can't make them see that the answer is in themselves. But we can all do our bit to stop encouraging these plastic medicine people. Kahentinetha Horn MNN Mohawk Nation News orakwa@ paulcomm.ca When asked by an anthropologist what the Indian called America before the white man came, an Indian simply said, "Ours" Vine Deloria --------- "RE: Rituals in Indian Country" --------- Date: Wednesday, January 05, 2005 10:56 AM From: MJLaBurt@aol.com Subj: Rituals in Indian country Mailing List: Sovereign Nations Mailing List: NDNAIM http://www.indiancountry.com/content.cfm?id=1096410085 Rituals in Indian country by: Roberto Dansie / Indian Country Today January 5, 2005 Rituals have been essential for the preservation of life and culture in Indian country. They were there at our birth and they will be there at our death. Rituals will also be there along the way as we go through the different stages of life. Let us take a moment to reflect on the nature of rituals and the role rituals have played for the survival of our people. A ritual is a way to do two main things. The first is to create a protected space where each participant can drop from the head to the heart. The second is to encourage each participant to bring his or her deepest self to the open. The protection is in how the ritual has a beginning and it has an end. The opportunity is there. For a moment, conventional time and space are put aside. One enters what numerous tribes call "dream time." Here, there is no pretending. This is no role-playing, or psychodrama. Here, everything is for real. Intensity, a key factor in traditional healing, brings the participants of the ritual right to the moment, and into a non-ordinary world. As they go through the ritual, the experience allows them to become aware of non-conceptual elements of their being. In today's world fear, vulnerability and misunderstandings are not unusual consequences of this lack of ritual. Much of the alienation that has become epidemic in our modern world has to do with the absence of meaningful rituals in our lives. Compulsions may be the way wounded souls survive the absence of meaningful rituals, the equivalent of the vanished individuals of their tribes. They have no communities to return to, that is, the ground of ritual, and the individual feels deprived of social meaning. And what does a vanished person do? One sees his or her life end with one's self. There is no transcendency nor companionship. One does not experience solitude, but isolation and loneliness. And in this aloneness, there is still a community life that keeps trying to reach others, like the salmon trying to swim up the dams built on the path to their original rivers. They are just exhausting their lives there, not going anywhere. For awhile, western psychologists, having seen the dark side of collective life - like the nationalism that gave rise to totalitarian systems - emphasized the "individual," autonomy, independence and self- reliance. With time, we have seen devastating consequences. Extremisms tend to be devastating to society. Individualism was not the exception. What we have found is radical hedonism, the endless search for personal gratification. Greed and a disregard for others and for nature. This social character, so in tune with capitalism has taken us to the edge of consumerism and human survival. There are not enough resources for humanity to lead a life like the one of industrialized nations, nor a need for people to live as they have been living in Western civilizations. Having as a way of living. Corporate systems, driven primarily by profit, have generated human beings that view their humanity as a handicap for their social advancement. Modern man has turned his back on his soul in order to succeed. The Hopi Indians described this state of life long ago. It was the time of Koyaanisqatsi: Life without balance. During this time, a particular force would grow to unprecedented proportions. Like with all ancestral prophecies, the one of the Hopi tells us that our way out of this mess is our return to balance: To discover our essential unity with each other; to listen to the earth; to cultivate peace: To return to ritual. We will do well to listen to our ancestors. The elements of ritual: 1. The opening - The ritual has either a structure known to its participants, or an explanation by a facilitator. 2. Participation - Participation is done according to rank or order, in which participants perform similar of different activities during the ritual. 3. Act or re-enactment - Participants are to express themselves or infuse previous expression with their lives. 4. Meaning - The ritual has either collective meaning or personal relevance for those participating in it. In ritual every act is meaningful. 5. Relevance - Each participant is relevant to the process of the ritual and as such is equal to other participants. 6. No time - The ritual takes place beyond conventional time. 7. No place - "Dream-time" as indigenous groups call it, is the land of ritual, a space that defies our conventional space. 8. Soul - The soul is the main activated element in each participant of the ritual. 9. Spirit - The spirit is the transcendental aspect of every ritual. 10. Story - Story either surrounds the ritual or emerges in it. But there is always story in ritual. 11. Order - There is a sense of order in the ritual and chaos is at times part of this order. 12. Vision - There is a clarification of perception, a conscious dream with ritual. 13. Mystery - The unknown is always present in ritual. 14. Intuition - Intuition is awakened in ritual. 15. Sound - Words, chants, sounds of musical instruments, and even when the ritual is one of silence, there is a distinct sound to indicate its beginning. 16. Air - The air is purified for the ritual either by aromas, or by earth, water, sound or fire. 17. Creativity - A ritual allows us to drop into the creative flow of life. 18. Conductor - The conductor is someone who carries the ritual to its completion. 19. Sacredness - The ritual is a manifestation and connection to the essence of life. 20. Closure - The ritual comes full circle and reaches formal closure. 21. Generativity - The ritual, like an original cell, contains all of the basic code of rituals in it. 22. Holotropic - The ritual reflects back what the participant needs to see at that particular time in his or her life. 23. Synchronicity - The ritual brings forth co-incidence between the inner and the outer world. 24. Expansion of consciousness - Ritual enhances one's consciousness into either lower or higher states of consciousness. 25. Otherness - Aside from putting the participant in touch with their uniqueness, rituals also bring awareness as to the life and experience of others. 26. Shadow - Rituals enhance our awareness not only of our own light, but also of our own shadow, made of repressed or unconscious elements, particularly the ones that cannot find expression into ordinary life. 27. Transpersonal - The ritual puts the individual in touch with emotions and ideas that go beyond personal life, either family lineage, ethnicity, generational, racial, gender, religious, national or collective. This flow of material cannot be contained by the ordinary personal consciousness, and the ritual provides a vehicle for them as well as a protection for the individual psyche. 28. Transformation - Rituals have the potential to transform psychic energy, releasing the individual from stagnation and into the flow of life. 29. Integration - Rituals are inclusive by design, systems of wholeness, where opposing elements find their way into a balance whole. 30. Purpose - Rituals aim at having the individual continue his or her growth course, giving birth regularly to his or her sense of purpose in life. 31. Remembrance - The participant in ritual is to remember him or herself that state of knowing without thought or past, but by mere being. 32. Beingness - Rituals shift the mode of the participant from "having" to "being." 33. Grace - Even when there is effort and sacrifice by the participant, the ultimate realization that comes from ritual is experienced as grace and not as the result of one's action. 34. Universality - The ritual is not only contained in the universe. It also contains the universe, in the same way that a seed that comes from a tree also contains a tree. 35. Journey - A ritual is a departure from our ordinary existence, a journey into awakening and realization. So much in just a ritual? One can answer that much is there, already, in a seed, small as it may be. Ordinary mind is but one filament of the seed, and as such cannot contain it nor comprehend it. It may describe it and classify it. Label it, but its actual life will escape it. This totality of the seed can only be made known to the totality of our life. We must learn it with our entire being. Thus, rituals put us in touch with our totality, giving us much relief of our sense of isolation from the one life that is the essence of our being and our community. Copyright c. 2005 Indian Country Today. --------- "RE: Professor advises Hawaiians against Akaka Bill" --------- Date: Thursday, January 06, 2005 12:51 AM From: karaka@medscape.com [jankaraka@yahoo.co.nz] Subj: FW: Law professor advises Hawaiians against Akaka Bill Mailing List: First_Nations_Skyvillage@smartgroups.com http://mauinews.com/story.aspx?id=4553 Law professor advises Hawaiians against Akaka Bill By HARRY EAGAR, Staff Writer The Maui News Saturday January 1, 2005 KAHULUI - The Akaka Bill is a trick to swindle Native Hawaiians out of any recourse to international support, University of Illinois professor Francis Boyle told a crowd of about 50 Mauians Wednesday night. His talk at the Kahului Community Center was sponsored by the Nation of Hawaii with financial support from the Office of Hawaiian Affairs. During the question period afterward, it became clear that adherents of at least three sovereignty groups were represented in the audience - Nation of Hawai'i, Reinstated Hawaiian Government and Akahi Nui's Kingdom of Hawai'i. "The kanaka maoli must build and restore the Kingdom of Hawaii from the ground up," Boyle said. "They're trying to reduce and eliminate all your claims under international law." However, he also said that until the many sovereignty groups can unite "to establish a viable, effective government," no credible plaintiff will have standing to petition the International Court of Justice. "The problem is, what we need now is a government of national unity." Boyle has worked with Keanu Sai, the chairman of the Council of Regency and acting minister of the interior of the Hawaiian Kingdom Government, to attempt to get the U.S. Supreme Court to overturn the joint resolution annexing Hawaii in 1898. The court decided they lacked standing, because the United States does not recognize the Kingdom of Hawaii. Boyle is a professor of international law at the University of Illinois. He is the legal representative of the Republic of Chechnya and founder and head of a group trying to impeach President Bush for an attempt to "impose a police state and a military dictatorship" on the United States. Although he was born, raised, educated and is employed in the United States, Boyle has taken citizenship in Ireland. He has been advising sovereignty activists in the West Bank and Gaza Strip for 20 years and in Hawaii since 1993, when he lectured for the Hawaiian Sovereignty Advisory Commission, advising that the Revolution of 1893 and the annexation of the Republic of Hawaii in 1898 were contrary to international law and existing treaties and never had any validity. He described the leaders of the overthrow of the kingdom as "a gang of cutthroats, killers, murderers and thieves." Therefore, he advised, "The Kingdom of Hawaii still exists as an international state." He said the Akaka Bill was written by members of the Federalist Society, which has four former members on the U.S. Supreme Court that voted not to accept the Hawaiian Kingdom Government's suit. He described the Federalist Society as "haole right-wing racists and bigots." "They're not going to give you a government," he said. More information on Boyle is available online at www.impeach-bush-now.org Harry Eagar can be reached at heagar@mauinews.com. Copyright c. 2005 Maui News. --------- "RE: Is pride justified? Canada Myths and Realities" --------- Date: Saturday, January 08, 2005 12:38 AM From: MJLaBurt@aol.com Subj: Is pride justified? Canada Myths and Realities Mailing List: Sovereign Nations Mailing List: NDNAIM > http://www.vivelecanada.ca/article.php/20050107174115739 Is pride justified? Canada Myths and Realities Contributed by: sthompson January 7, 2005 The following issues are issues that need to be addressed thoughtfully and carefully by an effort like ours. From Resist.ca: Canadians Have No Reason to Feel Proud And the original source: Canada Myths and Realities, Znet [fair use only] Canada Myths and Realities by Samir Hussain December 14, 2004 "The faceless beast has many faces. The most dangerous face is the one that comes with a smile." -James "OJ" Pitawanakwat [1] On November 30, 2004, there was a massive mobilisation to protest George W. Bush's presence in Ottawa. This event provided an insightful example of how varied (and oftentimes mutually exclusive) agendas can occasionally fall under one banner. Indeed, a veritable motley crew of interests were represented - anarchists, communists, anti-imperialists, anti-capitalists, environmentalists, John Kerry supporters, and Canadian nationalists, among others. Unfortunately, this did not translate into having any common understandings aside from a shared opposition to, and disdain for, George W. Bush. Personally, organising as an Indigenous solidarity activist with sharp critiques of the Canadian state, I found the fervent Canadian nationalism/patriotism that reared its ugly head on several occasions to be quite unsettling. In one of the more violent confrontations with the police around the Fine Arts Museum - the police were using pepper spray and batons to beat down protestors trying to push back the barricades -, a disturbing rendition of Canada's national anthem was initiated by a few people in the crowd and soon spread like wildfire. These protestors belted out the tunes of O Canada, while some even simultaneously placed their hands over their hearts evoking their "true patriot love". Presumably, the intent was to impute "Canadian-ness" to the protestors, implying that the police were behaving in a "non-Canadian" manner. The irony, of course, is that many on the front lines battling against the police have little sympathy for the Canadian state (or its police forces), as it is this state which has consistently sought to marginalise and criminalise their dissent. The fundamental question, though, is why people use Canadian patriotism as a protective cloak from American patriotism. Do they not see that while the colours may be different, the fabric remains essentially the same? While filmmaker Michael Moore shamelessly places Canada (and Canadians) on a pedestal without any real merit, why is it that Canadians feel so smug and self-righteous without a closer inspection of what "being Canadian" means? Meanwhile, perhaps the professed intent of American citizens to immigrate to Canada following Bush' s re-election should alert us to the reality that "democratic" nation-states founded on the holocaust of Aboriginal peoples, the theft of land and the use of slavery cannot escape their ignoble roots. The unmasking of the United States' fascist tendencies have become obvious with the ascension to power of the Bush regime, complete with its right-wing fanaticism and Christian-fundamentalist agenda. Canadians would do well to avoid basking in the glory of self-adulation and become more vigilant in confronting the intensification of the attack on civil liberties here in Canada (particularly for the most targeted and vulnerable groups: the poor and working class, Aboriginal people, "ethnic minorities"). Did those fervently singing the national anthem not recognise how insensitive and offensive they were being to those who have suffered, and continue to suffer, as a result of Canadian policies? Would they have been as keen on their singing if, for example, they were standing beside an Aboriginal person or a refugee awaiting deportation? Perhaps they would argue that while Canada has its share of problems, at least it is not as bad as the United States. Down south, it may be argued, they treat "their" Indigenous and refugee populations much worse than we treat "ours" here. I rebut the argument that simply "being better" than the United States of America (or "American citizens") is hardly a cause for celebration - indeed, this is not a difficult achievement. In fact, if we measure how peaceful and just a given society is by using the United States as a yardstick, our moral compass is in need of significant retuning. Many patriotic Canadians continue to pride themselves on how Canada did not get involved in the invasion and occupation of Iraq. This myth persists despite the fact that Canada's contributions to the military effort in Iraq are quite well-established. Canada sent troops to Afghanistan to free up American forces for the invasion and occupation of Iraq. Canadian ships were known to have been escorting American aircraft carriers from which American warplanes conducted their aerial bombing missions. Canadian military planners were sent to the United States Central Command (USCENTCOMM) at the MacDill Air Force Base in Tampa, Florida over a month before the eventual invasion and occupation of Iraq; Canadian military planners were then sent to CENTCOMM's headquarters in Qatar, where the on-going occupation of Iraq was orchestrated. Canada has allowed use of its ports in Newfoundland to permit American planes to refuel en route to the Middle East. Finally, Canadian companies have made great financial gains in supplying the United States with weapons and military equipment.[2] Meanwhile, Deputy Prime Minister John Manley called the U.S. policy which initially banned Canadian companies from contracts to "re-build" Iraq (after the " Coalition of the Willing" re- destroyed it) "shocking" and "unacceptable."[3] For a country whose stated official position was that of not being involved in the Anglo-American- led invasion and occupation of Iraq, Canada has sure kept busy "not helping" the United States. Yet, many Canadians still impute Canada with moral rectitude which it clearly does not deserve. Canadians often pride themselves on how different Canada is from the United States of America. But, on a fundamental level it shares much more than is commonly admitted. Both are avowedly colonialist, capitalist nation-states, with white- European and Christian origins. They were both built on the blood, sweat and tears of people (mostly non-white), the overwhelming majority of whom were not allowed to share in the wealth which a select few from the white elite have accumulated over time. Slavery was practised in both countries with varying intensity at various periods. While the United States has been the overt imperialist over the past century-and-a-half, Canada has lent its support to such endeavours; aside for its complicity in crimes in Iraq, it has been (or is currently) involved in Vietnam, Indonesia/East Timor, Afghanistan, Haiti, and Israel-Palestine, among others.[4] They have both employed immigration policies that primarily allow entry to immigrants and refugees from the South in order to meet specific needs in the labour market and/or to compensate for an otherwise slow population growth. Both governments are fraught with overwhelming conflicts of interests which favour corporate rule over public good. Finally, and perhaps of greatest importance, is the colonial history and holocaust of Indigenous peoples that characterises both these nation- states. Indeed, after originating from such shameful origins, it would in fact be a surprise if Canada had managed to truly distinguish itself from the United States on issues that actually matter. Injustices: Past and Present - the Canadian colonial reality Canadians perceive the realities of Indigenous peoples and communities in a very fragmented way. A common perception is that while there were grave injustices done to Aboriginal peoples in the past, things are somehow different now. At what point in history this disjunction occurs (i.e. what separates "then" and "now") remains elusive. The important task, then, is to show how the current relationship between Indigenous peoples and the Canadian state is not a novel one based on principles of justice and mutual respect, as most Canadians would like to believe, but rather an evolution of the same exploitative and oppressive relationship which have characterised Canadian-Indigenous relations from the start. In fact, the only difference now may be that instead of justifying theft and murder by arguing Aboriginal people are an inferior race explicitly (i. e. Social Darwinism with a little bit of White Man's Burden mixed in), Canada uses more covert means to achieve the same ends. This is not to suggest that potent vestiges of Social Darwinism are no longer with us today. On the contrary, the Canadian mindset is framed - through the collusion of governmental policies, corporate interests and biased media spins - by constant bombardment of images depicting racist stereotypes of Aboriginal peoples. Through an exaggerated and/or unsympathetic emphasis on poverty, corruption, violence, suicidality, substance abuse, etc. in Aboriginal communities, the implied message remains the same: Aboriginal people are not fit to govern themselves. Repeatedly neglected in contextualising these matters is explaining, for example, how the Canadian state imposed (through the enactment of the Indian Act) a foreign system of governance on peoples that were previously highly democratic, or exploring the genocidal legacy of the Church-run residential school system under the auspices of the Canadian state, from 1879 until 1986.[5] Also consistently neglected are the cause-effect relationships of pervasive racism and poverty faced by, and the low-intensity warfare waged against, Aboriginal communities. The caveat to all of these omissions is the manner in which self-proclaimed progressives actually acknowledge these realities, but do so to undermine Aboriginal self- determination by implying that Aboriginal people are still "healing" from these past injustices, and thus are not yet "fit" to govern themselves. Meanwhile, communities which are actively fighting colonisation, asserting their autonomy and exercising their right to self-determination are usually ignored, unless they appear in the media at a time when a direct confrontation with the state is occurring. In fact, Andy Mitchell, the previous Minister of Indian Affairs, was once provided with briefing notes (obtained by the Canadian Press through the Access to Information Act) which stated that "Aboriginal issues are traditionally a low priority for the Canadian public, unless the media forces public attention on them", intimating that the media should avoid reporting on Aboriginal issues for fear that the Canadian public start sympathising with them.[6] The threat of a good example would be particularly dangerous for the Canadian state, given how many Indigenous communities reside within its colonial borders. Ultimately, however, the net result is the same: Aboriginal people are still regarded as inferior, de facto, while the Canadian state (and therefore the Canadian people) continues to benefit from the expropriation and exploitation of their lands, whether it is for fishing, hunting, tree logging, mining or oil drilling. The legislative paper trail, from the Indian Act through to the First Nations Governance Act (which was recently "defeated") belies the Canadian state's professed goodwill in dealing with Indigenous peoples in Canada. [7] For those unconvinced, there are several recent examples which demonstrate the real agenda of the Canadian state to suppress any signs of Aboriginal autonomy and self-determination. The perpetual low- intensity warfare against Aboriginal peoples notwithstanding, the "Oka Crisis/Siege of Kanesatake" (1990), the "Ipperwash Crisis" (1995), the "Battle of Gustafsen Lake/Gustafsen Lake Crisis" (1995), and the confrontation at BurntChurch (2000) all reveal the violent reaction of the Canadian state and its provinces to Indigenous self-determination. Provincial and federal police forces, plus or minus the Canadian military, have been deployed in all the above confrontations. Some argue that it is only "conservative" Canadian politicians that have engaged in such operations. The implication being that such politicians do not represent the "true" spirit of Canada. The reality, however, is that when it comes to Aboriginal issues, there are no distinctions based on the political party. These instances do illustrate Canada's "true" spirit. The New Democratic Party (NDP) - Canada's "progressive" political party - was in power in British Columbia when it colluded with the Liberal Canadian government to send the Royal Canadian Mounted Police (RCMP) and military to Gustafsen Lake, " involving the largest mobilization of government fighting forces in resource-rich western Canada since the crushing of the Me'tis resistance movement led by Louis Riel in 1885."[8] History, it seems, continues to repeat itself. Progressive politics may be better tolerated in Canada versus the United States, but what is clear is that all bets are off when it comes to applying Canada's standards of justice in its dealings with Aboriginal peoples. Specifically with respect to the RCMP, they continue to fulfil the task for which they were initially created. Addressing the mythology surrounding Canadian national identity, scholar Eva Mackey suggests that the "formation of the North-west Mounted Police in 1873, to act as a quasi-military agent of the government in Western Canada, is one of the most romanticised events in Canadian popular history."[9] As Gabriella Pedicelli cites: "The NWMP was used to seize resource-rich Me'tis land and transfer control and effective ownership to the federal government. This semi-military police force was created to control Me'tis resistance as well as potential native allies farther west who also revolted against the forceable take-over of their land by the Canadian government. The federal government feared a war waged by the Me'tis and natives against white settlers. The belief was that the NWMP would civilize the wild, barbaric, heathen Indians. The mission was violently and enthusiastically carried out by its racist officers."[10] The Canadian/provincial response in the above-mentioned conflicts, and the many which go unmentioned here (Skwekwekwelt, Cheam, Grassy Narrows, Kahnawake, Six Nations, etc.) express the Canadian state's fear that Aboriginal people will start reclaiming land that is rightfully theirs, land that was not ceded nor surrendered. Even in cases where it was ceded or surrendered, it may be convincingly argued that this occurred under situations of duress, thereby severely imperilling Canadian land claims to Aboriginal territories. The Canadian government and its corporate puppet-masters naturally feel threatened by forceful demonstrations of sovereignty, for the two mutually reinforcing entities stand to lose out on the spoils from exploitation of these lands. Even after transplanting entire nations and relegating them to grossly inadequate tracts of land, these prospectors continue to smack their lips at the potential of any profit that can be made from what the Canadian government now realises to be " resource-rich" lands. Revolution is based on land The 1990 resistance in Kanesatake was to oppose a planned expansion of a golf course by the neighbouring town of Oka onto Mohawk burial grounds. The Ipperwash Crisis, where Dudley George was killed by Ontario Provincial Police, came about after several Stoney Point Indigenous peoples initiated a peaceful protest to reclaim traditional burial grounds. The Battle of Gustafsen Lake/Gustafsen Lake Crisis was a standoff in which the Ts' Peten Defenders were asserting their right to observe their Sundance ceremony on "disputed" land, land which was traditionally theirs, and had never been ceded nor surrendered.[11] The conflict at BurntChurch stemmed from the active defence of traditional fishing rights by Mik'maq people. The lesson is that protecting burial grounds, safeguarding ceremonial territories and asserting rights to ensure one's livelihood threaten the Canadian state. Land, especially reclaiming land obtained by theft, is one of the corn erstones of Aboriginal self-determination. El-Hajj Malik El-Shabazz (a.k.a. Malcolm X) stated: "Revolution is based on land. Land is the basis of all independence. Land is the basis of freedom, justice, and equality."[12] It seems that the Canadian state and its corporate allies are well aware of this reality, and have acted accordingly. Extradition cases It should be noted that Canada's mistreatment of Indigenous peoples is not restricted to those residing within its colonial borders. The Canadian state is only too happy to comply with the American government in its own war against Indigenous peoples residing within the colonial borders of the United States. In 1876, the Hunkpapa leader, Tatanka Yotanka (a.k.a. Sitting Bull), was one of the fighters in the victorious resistance to an American offensive, later to become known as the Battle of Little Big Horn. During this battle, General George Custer was killed and his forces defeated. The American military's predictable response was to seek revenge by finding the leaders and fighters of the heroic resistance while simultaneously engaging in violent collective retribution against Indigenous peoples, of which those from the Sioux nation were most obviously targeted. By the spring of 1877, Tatanka Yotanka, along with many others (some suggest that they numbered in the thousands), had escaped to Canada and settled in the plains of Saskatchewan. Canada did not technically extradite Tatanka Yotanka, but it was hopeful that he (and those with him) would leave of his own accord when the RCMP provided an escort for General Alfred Terry from the United States' War Department. Terry came to Fort Walsh to persuade Tatanka Yotanka to return to the Great Sioux Reservation. When the latter declined, RCMP Commissioner James MacLeod addressed him accordingly: "You can expect nothing whatsoever from the Queen's government except protection so long as you behave yourselves." That the Canadian government commissioned RCMP officers to monitor Tatanka Yotanka's activities speaks volumes as to the type of " protection" it afforded him. Ultimately, Canada's withholding of any form of aid, including food and clothing for the bitter winters, forced Tatanka Yotanka, along with 186 others who were with him, to return to the United States in 1881.[13] More recently, the Canadian government extradited Leonard Peltier, an organiser with the American Indian Movement (AIM), from British Columbia to the United States in December of 1976. In what has become one of the most contentious cases in American legal history, Peltier was subsequently convicted and is serving consecutive life sentences in a federal penitentiary for the murder of two Federal Bureau of Investigation (FBI) agents following the 1975 shoot-out on the Pine Ridge Indian Reservation near Wounded Knee, in South Dakota. To this day, Peltier maintains his innocence while the American legal system continues to deny him a re-trial despite public support and pressure. Moreover, over two decades later, and despite significant public outcry forcing an investigation into the extradition hearings, Canada maintains its action as righteous and lawful. Despite evidence in the case suggesting otherwise, then-Canadian Justice Minister, Anne McLellan, had this to say in an October 1999 letter addressed to then-U.S. Attorney General, Janet Reno: "There is no evidence that has come to light since then that would justify a conclusion that the decisions of the Canadian courts and the Minister should be interfered with."[14] At the present time, courts in British Columbia are presiding over the extradition of John Graham, a former AIM member, to South Dakota. There, he is to stand trial for the murder of Anna Mae Pictou Aquash, an AIM member who was involved in actions that took place on the Pine Ridge Indian Reservation in the 1970's. A Mi'kmaq woman from the Shubenacadie reserve in Nova Scotia, she was a strong and long-time activist, regarding herself proudly as a "female warrior. "[15] Her radical politics, intelligence and energy predictably garnered the attention of the FBI. In a recent message from prison, Leonard Peltier states that the "FBI told Anna Mae that they would see her dead within a year if she did not cooperate with them, used their puppets to spread rumors that Annie Mae was an informant when she refused to cooperate, and mishandled the investigation of her death."[16] Justice must be served for the murder of Anna Mae Pictou Aquash, but it is clear (if history were to serve as a guide) that this cannot come through the Canadian or American legal systems. This is particularly true in the present situation given the FBI's desire to exculpate itself by diverting attention from its own involvement in her murder.[17] Meanwhile, it is worthy to note that a recent extradition trial in the US gave rise to an unexpected (and arguably encouraging) result. In November 2000, Judge Janice Stewart overruled the US State Department and refused the extradition of James Pitawanakwat to British Columbia, where he would likely face political persecution at the hands of the Canadian government for his involvement in the Battle of Gustafsen Lake. Thus, for the "first time in legal history of Canada-US relations, a US judge invoked the legal authority of the political offences exception in Article 4 of the Extradition Treaty."[18] It is lamentable that the United States, and not Canada, was the one to set such a precedent. The Canadian facade of multiculturalism and tolerance Despite all this, many Canadians still regard Canada as a great country, with perhaps only historical blemishes when it comes to its treatment of Aboriginal people. Of course, to many others, such an assertion remains quite dubious. When it comes to immigrants and refugees, for example, Canada is quick to exploit its reputation as being a haven for human rights in welcoming people from other countries. Any serious study of immigration policy in Canada (much as in the United States), however, reveals that benevolence has not been the motivating factor for allowing people to enter the country. Rather, migrants are typically permitted entry into Canada for very specific tasks, ranging from domestic labour, to farming, to factory work, to building the railway, to technocratic- professional positions. In particular, the refugee claimant population has always been a pliable labour pool, bestowing employers with two mechanisms through which to exert power and subordinate their workers: by preying upon refugee claimants' precarious financial situations and by threatening to sabotage their claims for refugee status and eventual citizenship should they assert their rights to obtain dignified wages, working conditions and benefit plans. Occasionally, history offers cases that eloquently display the underlying white-supremacist and racist tendency which permeates the Canadian landscape. While usually pontificating about its "tolerance" and "multiculturalism", Canada shows its true colours suggesting otherwise in times of duress. This is perhaps best exemplified with the deplorable internment of Japanese Canadians into makeshift concentration camps during World War II, while (white) Germanic Germans were left untouched.[19] In the post-9/11 atmosphere, meanwhile, similar events are recurring, with the specific targeting of Muslim, South Asian and Arab men, many of whom are being surveilled and detained without justification. The recent high-profile cases of Maher Arar, Adil Charkoui and Mohamed Cherfi,[20] effectively expose the Canadian state's fundamentally racist and intolerant policies towards recently-arrived migrants, regardless of citizenship (Arar has been a Canadian citizen since 1991). In response to Cherfi's active role as a community organiser in Montreal, the Canadian state sent a clear message to all recent immigrants and refugees who dare to speak up and/or organise for the protection of their rights: You are not welcome here. Admittedly, public outcry has likely had some effect (Arar was eventually returned to Canada, but not after months of torture in a Syrian prison; meanwhile, several Muslim men, including Charkaoui, remain in detention in Canada for bogus "security" reasons and Cherfi is still in a US detention centre despite much mobilisation [21]). Yet, most Canadians continue to see such actions taken by the Canadian state as being somehow aberrant from its "natural" proclivities. For those dissenters the Canadian state cannot deport, meanwhile, it targets them through constant surveillance and via individual and mass arrests at demonstrations. As a result of legal fees, bail conditions, and being mired within the court system in general, these individuals are prevented from continuing with their important work as community organisers. The great myth of Canadian tolerance and multiculturalism is promulgated through the theatrical celebration of the 3 C's of being an "ethnic minority" in Canada - costume, culinary, and customs. So long as the underlying values (white-supremacist, elite, capitalist, patriarchal, heterosexist, ableist) of this society are not questioned, let alone challenged, the great Canadian myth is allowed to persist, unfettered and unchecked. In the face of this professed tolerance and multiculturalism, Black people in Canada continue to be removed from the historical and cultural landscape. They do appear as a blip on the radar screen when they are used to display Canada' s role in facilitating their escape from American slavery through the Underground Railway. Conveniently omitted from such histories, however, is the fact that Canadian luminaries like James McGill (of McGill University fame) owned slaves, both Black and Aboriginal.[22] As Dionne Brand and Krisantha Sri Bhaggiyadatta suggest, "While it takes less than one generation for a white immigrant to become Canadian, two centuries of Black settlement is still not incorporated into the image of Canada."[23] The last several decades have seen a significant migration of Black people from the West Indies as well as from sub-Saharan Africa. Black people who have either recently arrived to Canada or those who can trace their ancestry back many generations within Canada can readily attest to the systemic and institutional racism that characterises Canadian society. This is not a difficult task for it is a reality felt in everyday life, whether at school, in the playground, at work or in the community. Police brutality against the Black population serves as a strong surrogate marker of the systemic racism they have to face on a daily basis. The murders of Anthony Griffin (an unarmed black man shot in the head after complying with an officer's order to halt while attempting to flee in Montreal in 1987) and Marcellus Francois (an unarmed black man shot in the head by the Montreal police' s Tactical Squad while sitting in his car in a flagrant case of mistaken identity in 1991) caused significant outcry, yet remain an all-too-frequent occurrence in Canada.[24] This is lamentably only the tip of the iceberg of a pervasive brutality faced by Black communities across the country. Black communities (and other ghettoised communities) in Canada are targeted in ways which are comparable only to police harassment and repression faced by Aboriginal people. Meanwhile, police forces across the country consistently harass, abuse and brutalise homeless people (e.g. the brutal September 5, 1999 beating of Jean-Pierre Lizotte at the hands of Montreal police outside of Shed Cafe'; the "poet of Bordeaux", as he was affectionately known, ultimately died of complications from his beating a month later), mentally ill individuals (e.g. Albert Moses was a mentally unstable man who was shot in the head on September 30, 1994 by Toronto police for allegedly attacking a plainclothes police officer with a hammer), as well as members of racial and ethnic minorities already mentioned.[25] It remains instructive that in the overwhelming majority of these cases, the police officers involved in these murders were rarely investigated or disciplined; if they were, most were soon exonerated and often reinstated into their respective, or another, police force. None, to my knowledge, served significant (if any) prison terms. As Pedicelli suggests in her important work, When Police Kill, the "police are more prone to use force when dealing with visible minorities and the poor."[26] There should be no distinction made between a given police force and the provincial/federal superstructures which give it life; the police force is a public institution, and therefore reflects the state on whose behalf it acts. Challenging the Canadian myth The spin doctors shaping public opinion promulgate the lie that Canada was/is not involved in the US-led invasion and occupation of Iraq. What's worse is that, to this day, many Canadians have accepted this bait hook, line and sinker. If a state is so obviously deceitful with its own population (and Canadian history is replete with such examples), it absolves Canadians from any burden of loyalty they may feel towards it. The argument being advanced here is that only upon extricating ourselves from the myth which holds Canada as a beacon of light amidst a sea of immorality will we be able to critically analyse its intentions and actions. People should not feel a sense of indebtedness to Canada simply because they were allowed to immigrate here, were granted citizenship here, or happened to be born here. Admittedly, there are freedoms in Canada which do not exist in other countries. However, this should not be used to excuse the excesses and transgressions of the Canadian state, of which there are many. There is no reason to be an apologist for a state that continues to implement policies which harm people who reside both within and outside of Canada. Indeed, through its various involvements (as a military arms supplier, through the support of transnational corporations, etc.), Canada has had a significant hand to play in the imperialistic exploitation and disempowerment of people in other countries, often creating the very atmosphere which fosters cycles of despair leading to forced displacement and eventual immigration. That people wish to settle here as a result should not be regarded as a privilege for them, but rather as the responsibility of the Canadian state for having uprooted many of them in the first place. Further, by forcing migrants to accept the " model minority" hypothesis, Canada successfully prevents any tangible links of understanding or struggle to be forged between non-white migrants and Indigenous peoples.[27] Meanwhile, Canada's on-going attack on youth and the elderly, as well as the poor and the working class are important to analyse if one is to gain an appreciation of how Canada's "domestic" policies contrast sharply with its unsubstantiated international reputation as a broker of peace and justice abroad.[28] Many would like to believe (much as they do in the United States when evoking the notion that the Constitution was a pure and utopian tract) that Canada is "lost", as though it has fallen from grace. This is clearly not the case. Canada's existence has always been, and continues to be, predicated on the exploitation of marginalised and oppressed populations. Whenever these populations have risen up to fight for their rights, they have been met with swift and violent repression by the Canadian state. Amidst these acts of Canadian tyranny, however, history is punctuated by victories of people's movements. We should be responsible to those who have struggled and fought courageously before us to allow us the freedoms we presently enjoy. This responsibility can only be fulfilled if we, too, recognise that we will have to fight tooth and nail so that we, our children and children's children may live in a world where freedom and responsibility go hand in hand. This recognition necessarily requires that Canadians confront the state in its on-going meddling and intrusion in the affairs of Indigenous peoples. Aside for paying necessary reparations, the Canadian state must cease and desist from any interference with the lives of Indigenous peoples. At the very least, Canada has to respect its treaties with Indigenous nations and peoples. Even among radical activists critical of the Canadian state, foreign (imperialist) policy is often attacked vociferously while Canadian involvement in Aboriginal affairs is glossed over or simply paid lip service in order to convey a "thorough " and "legitimate" anti-imperialist/anti-colonialist analysis. As "Canadians ", we have a responsibility to tangibly support Indigenous struggles by forging links of solidarity while simultaneously opposing the Canadian state's on-going exploitation of Aboriginal peoples. We must view our "solidarity as logical, natural and necessary, given our position within the `belly of the beast' . In concretely targeting the roots of injustice here, we oppose injustice everywhere."[29] There is no pristine Canadian past which exists to be reclaimed. This is a figment of people's imagination. It is a myth conveniently used to alleviate the guilt which continuously grows in the Canadian collective psyche so long as Canadians freeload on the work of others, past and present. It is high time that those of us residing in Canada exorcise this false past and start taking responsibility for our present and future. I would like to acknowledge the support and insightful criticisms provided by Devin Butler Burke and Shelly (both from the IPSM collective in Montreal) in the writing of this article. The responsibility for any omissions and/or errors, however, remains my own. Samir is an organiser with the Montreal-based Indigenous Peoples Solidarity Movement. He is trained as a medical doctor, specialising in the field of children's health. He can be reached at samirhussain006@yahoo.ca. Endnotes 1. "James Pitawanakwat's Statement to the Court." The Gustafsen Lake Crisis: Statements from the Ts'Peten Defenders. Kersplebedeb Distribution: Montreal, 2001, p.35. (Originally published by the Anarchist Black Cross Federation in collaboration with Settlers in Support of Indigenous Sovereignty) 2. http://coat.ncf.ca/articles/links/canada_s_secret_contribution.htm. Also see Stephen Kerr, "Meet Canada, the Global Arms Dealer" June 3, 2003. En Camino. 3. http://www.cbc.ca/stories/2003/12/10/iraqcontracts_031210 4. Podur, Justin. "Canada For Anti-Imperialists" (Parts 1 and 2). ZNet. July 3, 2004. https://www.zmag.org/content/showarticle.cfm?SectionID= 11&ItemID=5817 5. Milloy, John S. A National Crime: The Canadian Government and the Residential School System, 1879-1986. University of Manitoba Press: Winnipeg, 1999. Note that "Forcibly transferring children of the group to another group" falls under Article IIe of the United Nations' Convention on the Prevention and Punishment of the Crime of Genocide. More specifically on the latter, see: Chrisjohn, Roland, Pierre Loiselle, Lisa Nussey, Andrea Smith and Tara Sullivan. " Darkness Visible: Canada's War Against Indigenous Children". Peacemedia, Special Report. Quebec Public Interest Research Group, McGill University: Montreal, Spring 2001. 6. For the Canadian Press release, see: http://www.ocap.ca/firstnations/lesspress.html 7. Although the FNGA was indeed defeated, Bill S-16 is being regarded by some as the FNGA's successor. Meanwhile, community-specific legislation with the same ultimate intent (of undermining Aboriginal title to land) is being pushed one community at a time (e.g. Bill S-24, a.k.a. the Kanesatake Interim Land Base Governance Act). Janice G.A.E. Switlo is a lawyer who has written extensively on related matters. Her articles can be retrieved at: www.switlo.com. 8. Hall, Anthony J. The American Empire and The Fourth World. McGill- Queen's University Press: Montreal, 2003, p.19. For more comprehensive accounts of what transpired at Gustafsen Lake, see (among others): Janice G.A.E. Switlo's Gustafsen Lake: Under Siege and Splitting The Sky's The Autobiography of Dacajewiah "Splitting The Sky" John Boncore Hill: From Attica to Gustafsen Lake. 9. Mackey, Eva. The House of Difference: Cultural Politics and National Identity in Canada. University of Toronto Press: Toronto, 2002, p.34. 10. Pedicelli, Gabriella. When Police Kill: Police Use of Force in Montreal and Toronto. Ve'hicule Press: Montreal, 1998, p.16. On the role and history of the RCMP, see also Peter Matthiessen's In the Spirit of Crazy Horse, p.274. 11. Regarding the 1990 resistance in Kanesatake see York, Geoffrey and Loreen Pindera. People of the Pines: The Warriors and the Legacy of Oka. McArthur and Company Publishing Limited: Toronto, 1999. Regarding the 1995 resistance in Ipperwash, see Edwards, Peter. One Dead Indian: The Premier, The Police and the Ipperwash Crisis. Stoddart Publishing Company Limited: Toronto, 2001. Aside for the sources mentioned in [1] and [8], regarding the resistance at Gustafsen Lake, see also Matthiessen, Peter. In The Spirit of Crazy Horse: The Story of Leonard Peltier and the FBI's War on the American Indian Movement. Penguin Books: New York, 1992. It is worth mentioning here that Splitting the Sky and others have done important work to show how military interventions against Indigenous communities may have been used as training grounds for the Canadian military's secret, elite "commando" unit, Joint Task Force 2. On this matter, in spite of his potentially questionable political sympathies, one is directed to David Pugliese's Canada's Secret Commandos: The Unauthorized Story of Joint Task Force Two. Esprit de Corps Books: Ottawa, 2002. 12. Malcolm X Speaks. Grove Press Inc.: New York, 1981, p.9. 13. Brown, Dee. Bury My Heart At Wounded Knee: An Indian History of the American West. Bantam Books: New York, 1970, p.277-90, 391-394. 14. http://canada.justice.gc.ca/en/dept/pub/rev/lpreno.html. For a cogent rebuttal of Anne McLennan's position, see http://www.freepeltier. org/allmand3_110199.htm#top. 15. Matthiessen, p.110. See also Johanna Brand's The Life and Death of Anna Mae Aquash. James Lorimer: Toronto, 1993. 16. Leonard Peltier Statement on John Grahams' Extradition Hearing, dated December 6, 2004, received via email. (On file). 17. For more information about John Graham's Defense Committee, see www. grahamdefense.org. It should be noted that Anna Mae Pictou Aquash's daughters have previously called for the support of extraditing John Graham. Their website can be accessed at http://www. indigenouswomenforjustice.org/. 18. Hall, p.207. 19. Aside for the copious documentation of these events in more academic texts, one is directed to Joy Kogawa's Obasan (Penguin: Toronto, 1983), which is regarded as the first novel on the Japanese Canadian evacuation, internment and dispersal. 20. Maher Arar is a Syrian-born Canadian citizen who was deported to Syria where he endured significant torture in Autumn 2002 after being arrested at JFK airport while returning from a visit to relatives in Tunisia. Adil Charkoui is one of the "Secret Trial Five", and has been imprisoned in Canada without charges under secret evidence since May 2003. Mohamed Cherfi is a respected community organiser and was spokesperson for the Action Committee for Non-Status Algerians in Montreal who (among other things) worked tirelessly to push for the regularisation of Algerian refugees. On February 10, 2004, Cherfi sought sanctuary in a Quebec City church. On March 9, 2004, his sanctuary was violated when he was forcibly removed by Quebec City police, handed over to Canadian immigration officials and deported to the United States. He is at great risk for being deported to Algeria (where his life would be in danger) while supporters attempt to repatriate him to Canada. 21. For more information about, or to support Adil Charkaoui's case, contact: justiceforadil@riseup.net; for Mohamed Cherfi's case: solimo2004@yahoo.fr. 22. Trudel, Marcel. Deux sie'cles d'esclavage au Que'bec. editions Hurtubise HMH Lte'e : Montre'al, 2004. For a veritable "who's who" of slave- owners in what is now the province of Que'bec, see Trudel, Marcel. Dictionnaire des esclaves et de leurs proprie'taires au Canada Francais. e ditions Hurtubise HMH Lte'e : LaSalle, 1990. 23. Brand, Dionne and Krisantha Sri Bhaggiyadatta. Rivers Have Sources, Trees Have Roots: Speaking of Racism. Cross Cultural Communication Centre: Toronto, 1986, p.3. 24. Pedicelli, p.66-68, 78. 25. The Montreal-based Collectif Oppose' a' la Brutalite' Policie're (COBP) organised extensively to bring attention to issues pertaining to police brutality following Lizottte's death. Regarding the death of Albert Moses, see Pedicelli, p.127. 26. Pedicelli, p.20. 27. For an interesting discussion about the "model minority" hypothesis as well as the multiple mechanisms effectively deployed to impede the formation of links of solidarity between South Asians (Desis) and Blacks in the United States, see: Prashad, Vijay. The Karma of Brown Folk. University of Minnesota Press: Minneapolis, 2000. IPSM can be reached at ipsm@resist.ca. --------- "RE: Indians first targeted by Big Brother" --------- Date: Thursday, January 06, 2005 12:21 AM From: karaka@medscape.com [jankaraka@yahoo.co.nz] Subj: FW: Indians First Targeted by Big Brother Mailing List: First_Nations_Skyvillage@smartgroups.com Indians First Targeted by Big Brother Dec. 10, 2004 Guerilla News Network You may reprint or send out this article provided you give credit as: "Originally printed by Akwesasne Phoenix Sundays, Nov. 14, 2004, Issue 4 info@akwesasnephoenix.com" YOU AINT NOTHING BUT A HOUND DOG How government bloodhounds plan on tracking Indians. MNN. Dec. 4, 2004. Its a sinister joke. Its evil. Where does this come from? The Mohawks of Kahnawake and Crees of Quebec will be guinea pigs for a worldwide "Smart Card" system! These new super ID cards have been on the wish-list of the Powers That Be for years. They want everyone to have one. They want to keep track of everything that everyone does. But their dream keeps getting shot down. Human rights activists say "Smart cards" are an invasion of privacy. Mainstream America wont have it. So the control freaks have decided to do an end-run around all the idealistic do-gooders. That's why the project has surfaced in Indian Country. Smart cards are being passed off as a make work project in Kahnawake. An American company located in Virginia, close to Washington D.C. has persuaded Canadas Department of Indian Affairs to fund the project. The new card will replace the present Indian Status Card. It will be used to tighten security measures by making it possible to electronically track those who have the right kind of blood according to their ways of reckoning. The work is being done in conjunction with the U.S. Department of Homeland Security. The plan is to make smart cards for all of the Aboriginal nations. Anteon, the private American company heading this project, is a world leader in card technology. The team also includes Laser Card Systems. A November 22, 2004 letter from lawyer, Mark L. Cushing of Sonnenschein, Nath and Rosenthal, of Washington DC, to Mike Bush of Mohawk Council of Kahnawake, provided some of the details of the scheme. Anteon is preparing specifications for a new facility in Kahnawake. When they are sent, the Mohawk Council of Kahnawake will be asked to find a place for the set up. The project has never been publicly discussed, but some of the machinery is apparently already on location. As Mike Bush of Mohawk Council of Kahnawake says, this card will prevent fraud and satisfy the border crossing requirements, while bearing a unique logo for each community and including additional information". Former Kahnawake chief, Joe Norton, has been hired as a consultant. His services are appreciated because he brought the Assembly of First Nations on board. Joe Norton, Amanda Grainger and Mark Cushing met in late October 2004 in Ottawa with the AFN. The AFN then met with the Minister of Indian Affairs and got his support. So this is how things work in Canada. A private American company with ties to the U,S. government gets an idea. They sell it to the Mohawk Council of Kahnawake. Joe Norton sells it to the AFN, which sells it to Indian Affairs. Its probably not even necessary to slip another revision of the Indian Act past Canadas sleepy M.P.s. And there you have it. Smart cards get their foot in the door and Indians get ruled by American Big Business. But it doesnt stop with us. Anteon is anxious to expand its business throughout Canada. And it thinks it can do this with the help of the Mohawk Council of Kahnawake. Mark Cushing has strongly requested that Mike Bush and Mike Delisle of MCK meet at its headquarters in northern Virginia outside of Washington DC so they can make this work". Lets stop for a moment folks to think about what these folks are up to. This is not your ordinary mom and pop tobacco shack business plan. What better way to keep track of us than stapling smart cards to our ears? They are the electronic bloodhounds of the 21st century. And what have bloodhounds been used for? They catch people to put them in jail. Remember the plan to route the new larger, deeper Seaway channel AROUND Kahnawake? That will turn Kahnawake into an island. Like Alcatraz. So why are they doing this to us? Sure, people need jobs. But arent there lots of other more important things that need to be done? Mohawk immersion. Health services. Things like that? Is there any real justification for all this spying? If this is a democracy, why do they need all these control mechanisms? Who is doing this to us, anyways? And why is the MCK cooperating? What kickback are they receiving for putting up their own people as test mice? Why are they putting up these mazes so they can watch us run through them? We are the most vocal Indigenous people in Canada. If they can get this scheme past us, the rest of North America will be gravy. Before long they will have smart cards on everyone in the world. Look at the procedure that is being used. Has this come before a public meeting? Has anyone told us why we need this identity card? Has anyone told us what it can do? And has anyone considered the consequences of letting a private American company have this much control? We all know how hard it is to get the North American public to understand our point of view. Our whole history has been one of abuse and misunderstanding. Is this smart card going to make anything any easier? No. Once its in place it will be even easier for them to inhibit freedom of speech, freedom of association and freedom of movement. No one will be allowed off of the new Alcatraz without a smart card. Whether it knows what it is doing or not, the MCK is inviting external control over the people. So far there is already an internal agreement with Indian Affairs. Did this get passed before the Canadian Parliament? Has it been passed by any resolution of the Mohawk Council of Kahnawake ? Where's the principle of democratic representation here? Have they forgotten completely about the Great Law of the Haudenosaunee? The colonization of North America began in Virginia. It was started by a private company chartered to a foreign monarch. Nothing has changed in 500 years. Were still having to defend ourselves from a private foreign company situated down in Virginia. What next? Implanting micro-chips in babies at birth? Why do they need to track us anyways? And who is doing the tracking? Where does it all stop? Kahentinetha Horn, MNN Mohawk Nation News orakwa@paulcomm.ca When asked by an anthropologist what the Indian called America before the white man came, an Indian simply said, "Ours" Vine Deloria --------- "RE: Ottawa and Chippewa Band Diabetes Research" --------- Date: Thu, 5 Jan 2005 08:39:21 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="DIABETES" http://www.owlstar.com/dailyheadlines.htm http://nativetimes.com/index.asp?action=displayarticle&article_id=5763 Company inks deal with Ottawa and Chippewa Band for diabetes research Uses emerging field of genomics Sam Lewin January 4, 2005 A company that uses state-of-the-art science is joining together with a Michigan tribe to manage diabetes in the community there. GenoMed, Inc. uses genomics to prevent disease, incorporating a field of molecular biology that uses techniques like DNA microarrays, proteomics, metabolomics and mutation analysis to describe the function and interactions of genes. In short, figuring out why disease happens. Officials with the St. Louis-based company say they have entered an agreement with the Burt Lake Band of the Ottawa and Chippewa Indians of Michigan. According to a statement from the company: "Like all two million North American Indians, the Burt Lake Band has an extremely high rate of adult-onset diabetes. At a recent Tribal Council meeting, GenoMed was approved to enrolling tribal members into the Company's Clinical Outcomes Improvement Program (COIP(R)) at their request. The Burt Lake Band is the first Indian tribe to engage GenoMed." The leader of the tribe confirmed that diabetes is a major cause of pain on the reservation. "Diabetes is the number one health problem in our tribe. We are happy to use cutting edge medicine against this scourge of our people and are appreciative of GenoMed's willingness to work with our members," said Curtis Chambers, Chairman of the Board of the Burt Lake Band. "We greatly appreciate the opportunity that Chief Chambers has given us to help his tribe. I'm confident that we'll be able to show improved patient outcomes within a year, as I've seen so far for white, black, and Hispanic patients with diabetes and high blood pressure," said Dr. David Moskowitz, GenoMed's CEO and Chief Medical Officer. The company has a history of success and obviously hopes to mirror those achievements when they go to Michigan. GenoMed officials say they have genomic epidemiologic data suggesting that its approach may be able to prevent, or at least delay, all complications of diabetes, including blindness, as well as new cases of diabetes. Twenty million Americans have diabetes, with North American Indians having the highest rate, affecting up to 80% of tribal members. The agreement represents the excitement some in scientific community feel about the future that genomics holds-the field is considered key in fighting disease. Reseachers at the Whitehead Institute for Biomedical Research in Massachusetts announced last year that they have developed a method for scanning the entire human genome to successfully map the location of key gene regulators, mutated forms of which are known to cause type 2 diabetes. The research marked the first time that human organs, in this case the pancreas and liver, have been analyzed in this way and opened the door to similar studies of other organ systems and diseases. A payment of $67 per member per month is being deferred until after the Band achieves federal recognition, which is expected within the coming year. Native American Times is Copyright c. 2004 Oklahoma Indian Times, Inc. --------- "RE: Justice orders Ottawa to pay up" --------- Date: Tuesday, January 04, 2005 6:24 PM From: MJLaBurt@aol.com Subj: Justice orders Ottawa to pay up Mailing List: Sovereign Nations Mailing List: NDNAIM http://www.wetaskiwintimes.com/story.php?id=135585 Justice orders Ottawa to pay up Anthony Kovats Staff Writer January 3, 2005 Wetaskiwin Times Advertiser - "It's a no brainer. It's ours and we should decide on how our money should be spent, but always with the intent it's there for the children - our future." Roy Louis, the Samson Band's director of economic development from 1975 to `80 and co-founder of Peace Hills Trust with the late Howard Buffalo, said the pre-Christmas decision by Justice Max Teitelbaum to return $350 million from federal coffers to the band is right, but only partially addresses the $1.4 billion lawsuit the band currently has with the federal government. Filed by Samson Chief Victor Buffalo more than a decade ago, the lawsuit contends the federal government mismanaged decades-worth of royalties the band earned from oil and gas discoveries. Just days before closing arguments were to be made in one phase of the lawsuit, Teitelbaum made his surprise decision which Buffalo cited in a subsequent press release as encouragement for the many First Nations still struggling under a paternalistic system. The case, which began in 2000 and convened temporarily in Hobbema to allow the court to hear the testimonies of elders and their recollections of how the 1876 Treaty was conveyed to them through oral history, has been an exhaustive one comprising 75 witnesses and more than 15,000 exhibits. Upon retirement from political life, former prime minister Jean Chretien was subpoenaed on behalf of the plaintiff since the former prime minister served as Indian Affairs minister in 1969. Chretien was candid with band lawyer James O'Reilly as he described how he saw the relationship between the federal government and the First Nation. Chretien said the government has a responsibility to be a prudent administrator, one the retired politician believes the government carried out to the best of its ability. "It's someone who discharged his role as a very good parent," echoed O' Reilly of Chretien's comment "Un bon Pere de famille (the good father of the family.)" Chretien, also known as Chief White Owl, a name bestowed on him by the Samson people, will forever be linked with the band and its lawsuit against the federal government. "He was one of the main architects of Indian policy that's still in place today," O'Reilly said soon after Chretien's testimony. But the retired politician also testified he would never have considered putting band money into investments like the stock market regardless of the higher rate of returns - the risk would be too great. As Indian Affairs minister, Chretien oversaw a change that increased the interest paid for resource royalties. But O'Reilly has argued that rate was far below the market, especially the massive returns the market saw in the `80s. Teitelbaum not only said Ottawa should be removed as trustee, but contended the matter should go before a Samson band referendum. Copyright c. 2004 Wetaskiwin Times Advertiser. --------- "RE: Native Prisoner" --------- Date: Sun, Jan 9, 2005 22:00:09 -0700 From: Janet Smith [owlstartrading@speakeasy.net] Subj: NA News Item - - - - - - -- - - - - - - -- Nebraska, Native Prisoners work on Settlement Date: Tuesday, January 04, 2005 4:15 AM From: Victoria [bayareauk@yahoo.co.uk] Subj: State, prisoners work on settlement Mailing List: Native Religions http://www.journalstar.com State, prisoners work on settlement BY BUTCH MABIN / Lincoln Journal Star January 4, 2005 Native inmates and the state of Nebraska will meet in a federal trial court in March if the two sides are unable to reach agreement on the inmates' cultural and religious needs. U.S. Senior District Judge Warren K. Urbom said Monday the two sides would go to trial March 16 if they cannot reach an agreement. A key issue dividing the two sides: How to ensure that Native inmates retain control of the prison organization, the Native American Spiritual and Cultural Awareness Club. The state closed the club earlier because the organization barred non-Natives from being club officers. A tentative settlement agreement attempted to address the issue - for example, including a provision for staggered elections of officers - but some Native inmates still expressed concern. "If it's an Indian club, Indians should be able to run it," Richard Walker, 58, an inmate at the Nebraska State Penitentiary, said at the hearing Monday. Another NSP inmate, Kevin White, 34, testified non-Native inmates should only be allowed in the club as honorary members. "Our by-laws were never challenged (legally) by blacks, whites or (Hispanics)," he said. "They (the administration) had the problem." Urbom held the hearing Monday so that he could decide the fairness of the tentative settlement agreement, reached earlier in talks between attorneys for the state and for the Native inmates and Native representatives. The settlement agreement would replace a consent decree signed by Urbom in 1974 that required prison administrators to let Native inmates hold religious ceremonies and have access to medicine men and ceremonial tobacco. Bassel El-Kasaby, an attorney for the Native inmates, said in an interview Monday the consent decree was weakened by the Prison Reform Litigation Act, which limited judges' authority to force changes in prison conditions. A number of prison consent decrees nationwide have been terminated since the act was passed in 1986, he said. A settlement agreement - which El-Kasaby likened to a contract - would provide Native inmates with a more stable framework in which to practice their cultures and religions. If the state and Native inmates are unable to reach a settlement that is agreeable to Urbom, a trial would be held in March on whether Nebraska officials have violated the 1974 decree. "I hope we will reach a settlement," El-Kasaby said. "We're certainly ready to go to trial." Walker, who began serving a life sentence in 1966 for second-degree murder, 2003 filed a complaint in federal court alleging the state was in violation of the decree. The decree was the result of a lawsuit Walker and others filed in the early 1970s. Walker has said the Nebraska Department of Correctional Services has violated the decree by, among other things, refusing to allow Native inmates regular access to the sweat lodge on prison grounds and discouraging Medicine men from outside the prison to come inside. The the two sides in Walker's lawsuit reached the tentative settlement agreement this fall. The settlement would allow Native inmates to hold two powwows a year and use traditional ceremonial foods at their ceremonies. In addition, under the proposed settlement, Natives would use chinshasha, made from the bark of red willow trees, as a tobacco substitute in their religious ceremonies. Copyright c. 2004 Lincoln Star Journal. --------- "RE: Philip Deloria: Tales of a remarkable Father" --------- Date: Sunday, January 09, 2005 7:13 PM From: MJLaBurt@aol.com Subj: Deloria: Tales of a remarkable father Mailing List: Sovereign Nations Mailing List: NDNAIM > http://www.indiancountry.com/content.cfm?id=1096410115 [Editorial Note: Vine Deloria is winner of Indian Country Today's "American Indian Visionary Award" for 2005] Deloria: Tales of a remarkable father Posted: January 10, 2005 by: Philip Deloria I leave it to others to testify to the public significance of Vine Deloria Jr. His political commitment, his wicked sense of humor, his ability to anticipate and thus to lead, even his path through his own history - these things are better discussed by others. What I am able to offer, however, is something few others can: A small sense of the backstage of his life. I do so not in the mode of the tell-all family confessional (there's nothing gossipy here), but as another way of exploring his achievements. My father organizes time and space in curious ways. In every house in which we've lived, he has carved out an office space, marked always by the pine board bookshelves we built and rebuilt and rebuilt again each time we moved. Into those shelves, arranged by subject, has gone his ever- growing library. He is meticulous in ordering things - shelving, filing cabinets, banker's boxes, card files - but that does not prevent piles of papers from being scattered everywhere, testimony to the volume of information he is working through. Almost every office has had a canine writing companion: JD (for "Just Dog"), New Dog, Harper the Dog, Comet, Marlowe and, presently, Bob the Dog. His most productive years, I suspect, can be indexed to the affection and endurance of particular hounds. For many years, his writing routine - always at night - was like clockwork: Watch the 10:00 news, play solitaire for an hour, retreat to a beat-up armchair next to the low coffee table that held the IBM Selectric (still his weapon of choice) and type (with a dog curled up nearby) into the early morning. I remember in the late 1960s, when a thin wall separated his office from the room my brother and I shared, how the clatter of the keys used to wake me up in the middle of the night. I realize now that he was probably writing "Custer Died For Your Sins." Like any good writer, he stuck to his schedule relentlessly, thinking through his arguments while playing solitaire, and then churning out up to 10 pages a night. In the midst of this regimen, however, he never failed to maintain a sense of whimsy. For a while, he watched "The Godfather" almost every night, memorizing the script and developing a pretty fair Brando impression. Another time it was "Junior Bonner." Once, he made audiotapes that played a single favorite song over and over again. Listening to him write "God is Red" (through the floor this time), I also heard songs like "Wolverton Mountain" and "El Paso", some nights 20 times in a row. When I first picked up a guitar, I found that it was if I had been born knowing "Drop Kick Me Jesus Through the Goalposts of Life." Indeed, his favorite photograph of himself originates, not in politics or academics, but from music. He is looking back over his shoulder, with country singer Jerry Jeff Walker's guitar in hand, and the crowd at Red Rocks amphitheater in the background. His smile is bemused joy. My father has always made Thanksgiving interesting by demanding popcorn on his turkey ("Corn is Indian food and we can do what we want with it.") He hasn't adopted gear from the football team from Washington D.C., but he did at one point own three 1950s vintage Pontiac Chieftains, only one of which ran (all three of which, however, had the Chieftain hood ornament). He adores the house band at Lil' Abners Steakhouse in Tucson. My father has always taken other worlds seriously. Sometimes late at night, he will do a tarot card reading for me or talk about reincarnation. He has a good friend who drives around the country following an alien mothership; the welcome mat is always out when the UFO people hit town. At one point, enamored with the theory of pyramid power, he asked my brother to build him a pyramid, some five feet tall and painted "Giza Tan. " He put razor blades out there to sharpen, filled old milk jugs with water and let them sit in the pyramid in the hot Tucson sun. We all hoped that the molecules would line up in a North-South direction (and maybe they did), but the "power water" was also home to some powerfully unpleasant bacteria that thrived on the pyramid. His wide-ranging, open- minded and serious engagement with the unseen possibilities, visible in books like "The Metaphysics of Modern Existence" and "God is Red", also produced other late night talk sessions, during which he passed along family stories of spiritual experience and power. In the office/library, he has an amazing collection of material on the occult, catastrophism, religion and spirituality. On the pine plank shelves, you'll also find (in addition to the rich collections of American Indian history and politics you would expect) complete sets of all the great detective fiction writers, classic tracts of continental philosophy, a massive set of the collected writings of Carl Jung (he's read every page), huge sections on the Supreme Court, dinosaur origins, geology and theology, as well as a number of obscure single volumes that seem completely out of place. The library always helps me to see just how wide-ranging he really is. Vine Deloria does not limit his thinking. He is constantly engaging ideas. Often these are new ideas, but just as often they are old - traditional knowledge or thoughts once recorded and then passed by. Even his engagements with what seem whimsical turn out to be part of the habits of a disciplined mind. From the perspective of the kid in the room next to, or underneath, his office, he has been able to accomplish so much in large part not only because of his political commitment and his Native intelligence, but also because of these sometimes quirky habits of practice and belief - habits which, in the end, are part of a deep seriousness of purpose. I could not be prouder of his achievements ... but I also like the memories of popcorn on turkeys, pyramid water cocktails and dogs with character. Those things are important too, not simply as family memories, but as part of the life that has produced - and will continue to produce - so much. Philip J. Deloria is Vine Deloria Jr.'s eldest son. He is professor of History and American Studies at the University of Michigan and the author of "Playing Indian" and "Indians in Unexpected Places." Copyright c. 2005 Indian Country Today. --------- "RE: N. Scott Momaday - An Honor Song in the Old Style" --------- Date: Sunday, January 09, 2005 7:41 PM From: MJLaBurt@aol.com Subj: N. Scott Momaday - An Honor Song in the old style Mailing List: Sovereign Nations Mailing List: NDNAIM > http://www.indiancountry.com/content.cfm?id=1096410121 [Editorial Note: Vine Deloria is winner of Indian Country Today's "American Indian Visionary Award" for 2005] An Honor Song in the old style January 10, 2005 by: N. Scott Momaday For Vine Deloria Jr. Where words were first shaped into sacred bundles and placed on altars of earth and stone we made prayers of thanksgiving glad to have been summoned glad to have been given names glad to have been touched by the sun glad to have heard the silence Where visions first were borne upon sacred winds and glittered on the darkness of our camps we sang of our well being proud to have been summoned proud to have named our destiny proud to have spoken the sunrise proud to have broken the silence Where thunder rolled across the world and rain rattled on the ancient trails and on the shadows of origin we danced the days of our dreaming whole in the summons of life whole in the names of our deities whole in the radiance of the sun whole in the silence of the stars Aho - N. Scott Momaday N. Scott Momaday, Kiowa, won the Pulitzer Prize for "The House Made of Daw"' and is world-acclaimed for his poetry, stories, essays, prints and paintings. Copyright c. 2005 Indian Country Today. --------- "RE: Rustywire: Navajo Tortillas - Nunescahdi" --------- Date: Tue, Apr 22:09:25 2003 08:12:44 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="RUSTYWIRE: TORTILLAS" http://www.geocities.com/SoHo/Nook/1574/grow/tortillas.html Navajo Tortillas-Nunescahdi by Johnny Rustywire My grandmother and mom were sitting in the front room of my grandmother's two room house. We were sitting at the table, the wooden top having the marks of many meals served on it, my mom was sitting looking East out the screen door. Go get some water from the drums she said. I took the pitcher and dipper and ran out by the little coal shack to the water barrels and dipped out cool water and slowly walked back to the house. We had just gotten back from checking the mail at the trading post and it was still morning. Grandma stood at the porch and was looking through the Navajo Times Mom said, "I am going to make some Nun es cahdi,"(Navajo Tortillas), she was at the table, dipping out cupfuls of flower into a large white pan, porcelain with a strip of red around the rim. There was a small chip on the rim showing the black metal underneath. "Mary Jumbo was up to the trading post just a while ago". She was one of the oldest ladies around, she lived North of the Toadlena Trading Post about a 1/2 mile on the side of the mountain. She lived alone and her hair was all white, it looked like if a strong wind came along she would blow over, but she made her way every once in a while to the trading post for the mail just like us. The old folks took their time to get there, you see the trading post sits on the side of a hill so you have to walk up the hill, kind of steep at the last part to get to it. If you went early to get the mail, you would find the old folks like to sit outside and watch the comings and goings of the place. They would sit there and talk and visit for a little bit. There weren't many secrets there in that place, cuz most people all knew what you were doing sometimes before you did. Mary Jumbo wore her white hair in a traditional bun, with a long dress and old red velveteen shirt that has a few missing buttons. She always had an easy gentle manner and a smile every one she ran into when I saw her. Mom was putting in the baking powder and slowly mixing the four, her hands were now coated, all white. Grandma sat down. "Get your Grandma, a cup of coffee, Sonny." I put a cup in front her as she looked at the page for pictures. My mom said, "Mary Jumbo's daughter, Ella is coming back from California, her and her kids are coming back sometime in the next two weeks, dahtsii- (maybe, I guess). They are going to move in with her up on the hill." She poured in the water and started to mix the flour, it was all soft and gooey. She worked that dough like she had so many times before. She said, "Nellie Theodore is going to the clinic today over the Shiprock, she is not feeling good. Her son is coming from Farmington today, supposed to be here, so she's gonna make him take her". Nellie Theodore was one of my relations, I don't know how, but she was family and I had to listen to her when she got after us for running around anytime we ran aroiundt he chapter house or the trading post. The dough was getting round and my mom used her hands to knead that dough over and over. Grandma said, "Maybe we should go see Nellie, over to her place to check on her". Nellie's kids were all living away in Farmington and only came on the weekends. I knew before I heard it, "Sonny, you better go see her in a little while", I said, ok, Grandma had used the wood stove to heat water for washing dishes and took some pieces of wood and lifted the round top of the stove and put the wood in their and then put the heavy iron pan on. She reached into the cupboard, covered with curtain and took out the butter and put a little in . My mom was flipping the small balls of bread between her hands flattening them out, this one was ready and she put it in the pan. She then took another one and started to flatten it and make it round so she could flip it back and forth. "That Mr. Stock, the trader at Two Grey Hills is moving from there, they said". Grandma looked up at the paper. Mr Stock had been there for ages and everyone knew him. He must have gotten tired of the place, no civilization out here. We lived far from town. I thought he is getting pretty old and maybe wanted to live in town. He would give us kids a sucker every once in a while. Grandma said, "We better go see him before he leaves and see how he is doing". Before long the Nun nes dah di'was done, the smell filled the house. There was a pile on the table, all warm and tasty looking. They are not flat like Mexican tortillas, these had weight and were thick. I got the butter and jam and my Grandma gave me one. It was good. She then put some in a pan and told me, "Go over and see Nellie Theodore and take this to her", she covered it with a cloth and I took off out the door. I could see Grandpa coming back with the sheep, he saw me leaving and waved from far off. He could see I was carrying a pan of something so he knew there was something good to ear for lunch. He was following the sheep back in. I looked inside the pan and there was hot Nun nes dah di there, Nellie would be glad to see them. As I was walking I was thinking I don't she needs to eat all of them by herself, it might get her sick. Yeah, just to make sure I think I'll just have one on the way. Copyright c. 1999, Johnny Rustywire, all rights reserved. --------- "RE: Verse: Hawaiian Book of Days" --------- Date: Monday, 10 January, 2005 01:18 am From: Debbie Sanders Subj: Book of Days A HAWAI`I BOOK OF DAYS, week of January 10-16 IANUALI January Ka`elo 10 The rumble of the volcano is like the beating of a great heart. 11 The gift of knowledge is never diminished. 12 In the neverending cycles of the land is my spirit renewed. 13 This is the place where rainbows are born. 14 The land was created in the joining of fire and water. 15 At the meeting of the land and the sea, that is where all life begins. 16 Ancient kings walk the mountains at night. (c) Copyright 1991 by D. F. Sanders Me ke aloha i ka nani, ... Moe'uhanekeanuenue (With love and beauty, ... Rainbow Dream) --------- "RE: Spiritdove Poem: Only One Life" --------- Date: Tue, 24 Aug 2004 16:18:45 -0700 From: Spiritdove Subj: Poem: Only One Life Only One Life by Lynda Spiritdove Imburgia Only One Life to live as we walk Only one chance to share Only One Life to respectfully talk Only One right way to care One Life to meet another's need One chance to do it well One Life to plant a precious seed One story friends may tell One Life to Honor all things good One chance to love so true One Life to do as we should One Lifetime... I give to you. Copyright c. 2001, Lynda "Spiritdove" Imburgia, all rights reserved. --------- "RE: Webstreaming Native Radio Program" --------- Date: Thursday, January 06, 2005 12:51 AM From: Debra Glor [mailto:rglor1@rochester.rr.com] Subj: Fw: radio >To: gars@speakeasy.org Radio station in Santa Fe, New Mexico does two hour program Saturday nights Native music and interviews 90.7 FM 7:06 -9:00 pm Eastern Standard Time can listen via their website www.ksfr.org webstreaming hit "listen live" ..then go to media player Albert Raymond Cata..producer and host is San Juan Pueblo Tewa/Seminole MC, storyteller, lecturer natvradio@yahoo.com Albert Raymond Cata Lightning Stick Productions P.O.Box 1506 San Juan Pueblo, New Mexico 87566 U.S.A. (505) 747-2592 home (505) 428- 1382 radio station office --------- "RE: AIM is finding strength in Broadcasting" --------- Date: Sunday, January 09, 2005 8:31 AM From: MJLaBurt@aol.com Subj: American Indian Movement is finding strength in broadcasting Mailing List: Sovereign Nations Mailing List: NDNAIM > http://www.signonsandiego.com/news/metro/20050109-9999-1m9radio.html American Indian Movement is finding strength in broadcasting By Chet Barfield UNION-TRIBUNE STAFF WRITER January 9, 2005 It's a Wednesday, 3 p.m. The headphones are on, the microphones are set and the man behind the control-booth window signals 3-2-1-GO! The American Indian Movement is on the air. Over the next hour, two local leaders of the Indian advocacy group will tell an Internet radio audience about buffalo being killed in Wyoming, a disenrollment battle on a Riverside County reservation and an allegedly corrupt tribal chairman being ousted in Texas. Also, on some occasions, they'll recount memories of Christmastime in Indian country, and sing a parody mocking the U.S. Bureau of Indian Affairs. "BIA - that's 'Bosses Indians Around,' " quips Joseph Redbear, president of AIM's San Diego chapter and co-host of the weekly call-in show, "American Indian Movement Today." "We try to right the wrongs that are going around in Indian country," Redbear, a Lakota Indian, said before a recent broadcast. "We tell the world what's going on." He's not exaggerating much. Since the show began in August on San Diego- based World Talk Radio, its audience has been steadily increasing across the United States and abroad. "We have listeners in Amsterdam," said co-host Marty FireRider Hiles, the AIM chapter's executive officer. "Anything about Indian culture is really fascinating with Europeans." Forged in the 1960s, the American Indian Movement advocates civil, legal and sovereignty rights for Indians. Redbear and Hiles say the organization is less militant than most people think. "Our goal is to bring unity to all Indian country," Hiles said. Broadcast from Kearny Mesa, AIM's radio hour - augmented online with a studio camera photo every 30 seconds - is the more hard-edged of two Indian-based shows on World Radio's eclectic mix of 70 programs. It is sandwiched Wednesday afternoons between shows on child abuse and TV nostalgia. As with most other World Radio hosts, Redbear and Hiles are not professional broadcasters. At times that's obvious, but perfectly OK, said Edward Keyes, station president and co-founder. "A lot of listeners can look past the awkwardness," he said. "These guys ... have strong beliefs. They were both in the U.S. military at one point (Marines in Vietnam), and now they're working for the cause of the Indian nation." And their radio skills are getting better. "I've seen a dramatic improvement from when they first came in and were reading off a piece of paper everything they were going to say," Keyes said. "They started adding more personality and authenticity." The show, aimed at Indian and general audiences, covers a wide range of topics and usually draws from two to 20 calls and scores of e-mails. It is attracting 5,000 to 10,000 listeners a month, and the number is growing, Keyes said. Most of them don't listen live, but log onto www. worldtalkradio.com whenever they want, and click on the latest show or archives from previous weeks. Hiles, who begins each broadcast with a hearty "Aa-nii" - "hello and welcome" in his native Anishinaabe (Ojibwe) language - said e-mails indicate the show's following is expanding. "A lot of Indians get together and go to tribal offices" to hear it, he said. "We've had college professors tell us they turn our show on in classes." Part of the appeal, he said, is that the show is opinionated and delves into controversial topics. "Indians have always been excluded, always been marginalized, always been left out of the political process," Hiles said. "Now we're learning how to fight back." Chet Barfield: (619) 542-4572; chet.barfield@uniontrib.com Copyright c. 2005 San Diego Union Tribune. --------- "RE: Upcoming Events" --------- Date: Mon 10 Jan 2005 15:39:14 -0700 From: Gary Smith (gars@speakeasy.org) Subj: Upcoming Events =+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+= EVENTS ARE FEATURED IN ODD NUMBERED ISSUES ONLY =+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+= Events are too numerous to list for the entire year and are updated periodically. =================================== Date: Sunday, December 19, 2004 2:49 PM From: Dale M. [MailDale@webtv.net] Subj: Fwd: Tsiyugunsini Memoriam Mark it down on your calendar, plan to attend! Tell a Buddy, bring a friend! And bring a comfortable chair! The Date is Feb. 27th, 2005. The place is yet to be reserved, but it will be in the area of Nickajacktown. The time will also be announced as soon as arrangements are finalized. Historians disagree about the death date of Tsiyugunsini (Draggingcanoe) as to whether it was FEB. 28th, 29th, or March 1st, 1792. Anyway, 213 years later, the last remaining community of the descendants of Nickajack and Runningwater towns still living as a community in the same region, are planning a SOUTHEASTERN-STYLE memoriam of this great warrior, perhaps hands down the greatest chief of the Southeastern Cultures. And since TVA and "Thunder" Thornton are rapidly making plans to destroy the area and "develop" it for their good, we desperately need to gather in prayer and unity at this place. What better way than to remember the life and culture of such a great man? With any luck this will become a yearly event. "There will be NO vendors!" We will announce the exact location and give directions as soon as the "Official" reservation and site selection has been finalized. This is NOT a powwow style event!!!! There will be NO "Drum" invited as that isn't Southeastern. Not to say there may not be a small waterdrum of some sort, but the songs and dances will STRICTLY be the day-time SOUTHEASTERN DANCES! The music will be made by rattles and singing. The dances will be, like for example, the Friendship dance, the Bear dance, etc...(Bird and Animal dances) Even if you don't know these dances, at least come out and support those who do, and maybe you will leave with a new understanding. So all you Creeks, Euchee's, Choctaws, Chickasaws, Shawnees, Cherokee's, Chikamaka's, and all you other too numerous to mention tribes of the Original Southeast, this is an URGENT call especially! If your beliefs call for you cleansing with sage and sweetgrass, we ask you smudge at home before arriving, as there will be a specific "SOUTHEASTERN" cleansing ceremony for all participants and these items were not used traditionally by the Southeastern Cultures. We encourage you to dress in Southeastern Style dress or if you don't have or know what this is, wear your every-day Indian clothes. If you would like to know what type of clothes your ancestors of the Southeast wore during that time frame of the late 1700's early 1800's then by all means ask and we will try to help you. I hope to see LOTS of men wearing their turbans! And you ladies wearing your "Tear dresses," or if you are truely Southeastern specific, your "straight dresses, aprons, and head-scarfs." There will also be a "pot-luck style dinner" so bring lots of Southeastern style food. Bean-bread, hominy, corn soup, etc... We would request that you not bring rice or any fish, or bird that flies as food (except yard-bird of course!hahaha) The "mixing of worlds" should be avoided. Also this is open to the PUBLIC and we hope to have all peoples of a like-mind regarding the preservation of this sacred land so even if you are NOT from the Southeastern Cultures, we still HOPE you will come join us in paying honor to this great warrior as well as our prayers to awaken the "protector" of the Land. ** This message is brought to you with the full APPROVAL and endorsement of the Chikamaka Councils.**** "W.W.D.D?" Ayv Gvnidigardi dagwado?v Meeks Dagwado hagsterdv?i Ayv AniTsikamaka =================================== Feb. 13, 2005 Guntersville, AL 5th Native American Gathering Celebration and Dance Guntersville Recreation Center 1500 Sunset Drive Guntersville, AL. Feb.13,2005 Time 11:00 AM to 4;00 PM Doors open .....10:00 AM All drums,singers and Dancers Welcome Public Invited Admission Free... Donations will be accepted for this event. Please bring covered dish of food to share for meal Lunch served @ 2:00 PM For more information Contact Maybelle Johnson-BlackBear or Elder Nick BlackBear @ 256-637-4640 =================================== RedNation, Inc. In Conjunction with Members of The Coalition of Historical Trekkers Present the First Annual RedNation Intertribal Powwow March 11 - 12 - 13, 2005 at The Clinton Farms Nature Preserve Ephesus Church Road - Winston, GA Head Man: Gene Futch Head Lady: Wihuna 'Fire' Joyner MC: Gary Smith Host Drum: Badwater All Drums Welcomed There will be Night Drumming. Gates Open at 10 am and Close at 6 pm. Free Parking and Free Admission Native Crafts and Vendors, Primitive Camp with Native Skills and Black Powder Demonstrations. Camping Available No Guns, Drugs, Alcohol, or Politics Allowed For More Info Contact: Ed Nichols 770-489-7263 vikingbunch@aol.com From Atlanta, GA take US Interstate Hwy. 20 west. Exit on Post Road. Turn left. Turn right on Ephesus Church Road. Clinton Farms is approx. 2 1/2 miles on right. =================================== Native Solutions Presents the 7th Annual Intertribal Pow Wow April 23 - 24, 2005 Oxford Lake Park Oxford, AL Native American Warrior Society and Honor Guard Saturday 10 am to 7 pm - Grand Entry 11 am. Sunday 10 am to 6 pm - Grand Entry 12 pm Admission: Adults $5.00 Elders 65 and up and Children 12 and under Free Host Drum: Aracoma Lightning Headman: Tony Walkingstick Headlady: Jackie Dean M.C.: Gary Smith A.D.: Buck Tucker Head Veteran: Jerry 'Smitty' Smith All Dancers Welcome All Drums Welcome NO DRUGS OR ALCOHOL ALLOWED For more information: Tony 256-835-0110 Mark or Ruth 256-820-6315 ravenspiritwalker@yahoo.com or thunderhawk2062@yahoo.com Directions: I-20 Exit 185 going westbound, turn right at the end of the exit; take a right at Shoney's. Powwow will be on the right just past Days Inn. Vendors By Invitation Only =================================== 2nd Annual Native American Festival Old Mill Pond Aragon, GA. April 30 - May 1, 2005 Head Man: Gene Futch Head Lady: Wihuna 'Fire' Joyner MC: Gary Smith Host Drum: Aracoma Lightning Singers Guest Drum: Webequie Redstone Singers All Drums and Dancers Welcome Gates Open at 10 am Gate fee is $2 per person. Under 10 Free Grand Entry at Noon on Saturday and 1 pm on Sunday Primitive Camping Only - Generators off by 11 pm Pets must be on a leash. ALCOHOL, DRUGS, AND POLITICS STRICKLY FORBIDDEN =================================== April 01- 02- 03, 2005 Moulton, AL Cherokee River Indian Community Moulton, AL. Kent Ware, Sr. Memorial Indian Festival & Homecoming April 1st through 3rd , 2005 Admission.... $3.00 per day or $5.00 per weekend. All dancers with or in regalia ...Free Children under 12 years of age ..Free Seniors 65 and older .. Free Handicapped ....Free All dancers, Drums, Singers, Veterans, and Youth groups, and the general public is invited. All mental health consumers and their families are especially invited to visit our "HCWC" booth For more information contact; Scott Johannes @ cwylover@yahoo.com or 256-292-3584 other contacts: 256-292-3423. 256-566-3973 0r 256-566-3818 Number of vendors -----20 Number of food booths...2 All vendors please call, write, or e-mail for applications e-mail cwylover@yahoo.com Fax 256-292-3470 phone 256-292-3584 address; CRIC, 1050 County Road 67 : Moulton, AL 35650 =================================== Andersons-web.com http://andersons-web.com/native_events.htm Updated December 14, 2004 January 14 -16, 2005: The 1st Annual Tennessee American Indian WinterFest & Powwow by NAIA in Shelbyville, Tennessee at the Calsonic Indoor Arena. For more information visit the web site at: http://tennesseewinterfestpowwow.gem-of-r.com You can e-mail: tuhaniesa@charter.net July 6 - 9, 2005: National Powwow 13 Vermillion County Fairgrounds Danville, Illinois. See the web site at: http://www.nationalpowwow.com A word of advice, no matter how hard we try, mistakes happen! Please try to get in contact with the event staff and verify the important information before leaving for it. ========================================================================= Crazy Crow Trading Post Updated December 14, 2004 http://www.crazycrow.com/events_nativeamerican/ NATIVE AMERICAN INDIAN POWWOW CALENDAR This Native American Indian powwow calendar and related events listing is brought to you as a courtesy of Crazy Crow Trading Post to help keep you up-to-date on the latest powwows & events. We will do our best to validate the accuracy of the information provided, including checking links to web sites, but cannot be responsible for inaccuracies. Check with the contact names and website links of powwow event sponsors for the latest info. JANUARY 2005 January 14, 2005: 11th Annual Benefit Pow Wow Location: Greenville High School, Greenville, TX 75402 Event Detail: 1p & 6p Gourd Dance, 7:30 Grand Entry. Doors open at Noon Free Admission All Drums Welcome! Funds raised for scholarships. Contact: phone: 903-457-2589, e-mail: shackelr@greenville.ednet10.net January 14-16, 2005: Bearspaw First Nation Pow-wow Location: Bearspaw Equestrian Centre, Morley, Alberta, Canada Event Detail: MC- Vince Beyl - Bemidji, Minnesota, Jonathan Windyboy - Rocky Boy, Montana Contact: Rod Hunter, phone: 403-881-0023, email: eyahey@telusplanet.net January 15, 2005: Texas Indian Hobbyist Association (TIHA) Annual Winter Meeting/Powwow Location: Galloway Hammond Recreation Center, Burnet, TX Contact: David, phone: 936-653-3116 January 15, 2005: 5th Annual Morning Star Celebration Benefit Pow Wow Location: John Carroll School, 703 Churchville Rd, Bel Air, MD 21014 Event Detail: The 5th annual Morning Star Pow Wow will again feature representatives from St Labre. Doors open at 11 AM and Grand Entry is at 1 PM. Gourd Dancing at 12:30 PM. Feed for all dancers at 4 PM, followed by evening dancing. Contact: Gary Scholl, phone: 410-838-8333 ex 2002, email: glsjcs@yahoo.com January 19, 2005: Native Youth Alliance Presidential Inaugural Pow Wow Location: Washington, DC Event Detail: Initiated in 1997, this event is held on or near January 19th every year as a time to honor our Elders and remember those who have passed away. Every fourth year it is held as the Inaugural Pow Wow to pray for the incoming Presidential Administration. Our gathering reminds them that whatever changes the government goes through, the indigenous peoples remain strong and our traditional ways continue. Grand entry 1pm & 7 pm (held in conjunction with the NYA National Native Youth Conference, Jan 15-21). Contact: 928-542-0007, email nya_dc@hotmail.com Event Website January 22, 2005: Thunderbird Indian Dancers Powwow Location: Winston Prep School, New York, NY Contact: phone:201-587-9633 January 28, 2005: The First Nations Winter Celebration Location: Keystone Centre, Brandon, Manitoba, Canada Event Detail: Keystone Centre Brandon plays host to a celebration of Native culture with a variety of sporting events, dance performances and shows. Contact: Sioux Valley Administrative Office, phone: 204-855-2671 FEBRUARY 2005 February 1-14, 2005: Rapa Nui-Easter Island Tour Indigenous Peoples Program Location: Extension Division, University of Saskatchewan Contact: Alex Munoz, phone: (306) 966-2027, email: Alex.Munoz@extfc.usask.ca February 5, 2005: Livermore Powwow Location: Granada High School, 400 Wall Street Livermore, CA Event Detail: Headman- Orville Morin, Headlady- Denelle Stanley, MC- Tom Phillips, Host Drums- Spotted Bear. Gourd Dancing @ 11A.M., Grand Entry @ 12P.M., Women's All Round in honor of Rose Avad ~ $200 winner take all. Drum Contest ~ $300 winner take all. Contact: Smoke Johnson, phone: 925-784-2891, email: smokeyj49@sprintpcs.com February 11-13, 2005: 22nd Annual MSU Pow-Wow of Love Location: East Lansing, MI Event Detail: Headman- Nigel Schuyler, Headlady- Jackie Klein, Trader/Vendor Contact: Holly Newland; newlandh@msu.edu. Head Veteran: George Martin, Special Dance Contest: Two-Step, Iron Man/Woman, Team Dance Special Guest Dancers: Apache Spirit Dancers, Invited Drums Only. Contact: Ashley Harding, phone: 517-432-7153, email: msupowwow@hotmail.com Event Website February 17-19, 2005 Alabama-Coushatta Sesquicentennial Celebration Pow-wow Location: Livingston, TX Event Detail: MC's- Vince Beyl-Dean Whitebreast Head Dancers-Spike Draper-Bonnie Tomahsah AD's--Michael Roberts-Daniel Tramper Head Judges-Kevin Haywahe, Larry McCurtain Drum Judges-Gabe Deosiere-Nathan Largo Host Drums--Northern Wind--High Noon----Otter Trail--WhiteTail. Contest in all categories & Drum Contest (Northern & Southern). Thursday Night is Traditional Night Fri.--Gourd 5pm Grand Entry 7pm Saturday--Gourd 11am Grand Entry 1pm & Sat Night Gourd 5pm--Grand Entry 7pm. Contact: Gabe Bullock (936)328-9913, Herb Johnson (936) 563-2087, email: accelebration@yahoo.com February 18-20, 2005: 8th Annual United San Antonio Powwow Location: Crossroad of San Antonio Convention Center, Fredricksburg & Loop 410, San Antonio, TX Event Detail: Head Man Dancer Jess Osahwe, Head Lady Dancer Deborah Garcie, Head Gourd Dancer Will Tonemah, MC Sammy White (Kiowa) Gourd Dance Saturday 11:00 a.m. and 5:30 p.m., Sunday 11:00 a.m. Grand Entry Saturday 1:00 pm and 7:00 pm, Sunday 1:00 pm. Non Competition powwow. Vendors by invitation only - check website for application and details Contact: Ewrin De Luna, phone: 210-736-3702, email: erwin@unitedsanantoniopowwow.org February 19-20, 2005: The new "Midwinter Pow-Wwow" Location: Northern Michigan University, Marquette, MI Contact: Rodney Loonsfoot, email: loonsfoot@coolindian.com February 19-20, 2005: International Peace Pow Wow 2005 Location: Lethbridge Enmax Centre, Lethbridge, Alberta Canada Event Detail: International Peace Pow-wow, an annual contemporary Aboriginal Arts Festival in the city's largest venue to provide opportunities and incentive for artistic development and appreciation. Contact: Mary Ann Crow Healy, Phone: 403-327-6807, email: blackfoot@shawbiz.ca February 19-20, 2005: Lima's Mid-Winter PowWow Location: Exit #125 from Interstate I-75 at the UAW hall, 1440 Bellefontaine Ave., Lima, OH Event Detail: headman-Juan Reiter --head lady- Amanda fox host northern- Northern Canyon, co-host Southern Singers doors open 10am each day all drums welcomed, blanket money) MC & head veteran named at a later date. Contact: george_j_reiter@yahoo.com, 513-256-3146 February 18-20, 2005: Vero's "Thunder on the Beach" Powwow Location: Indian River Fairgrounds, 58th Ave., Vero Beach, FL Event Detail: Hope to see all of you there this is going to be a great one. For information, see the website. Contact: Dona, phone: 772-567-1579/ Cell Phone: 772-538-8363, email: deedee1579@aol.com February 18-20, 2005: Potomac Native American Flute Festival Location: Montgomery College, Rockville, MD Event Detail: Friday evening (8:00 PM), there will be a Native American Flute concert by Jeff Ball and his four-piece band. The band achieves a tasteful bridge between the tonal emotions and spiritual melodies evoked by the ancient flute and the contemporary moods of modern world music styles. See the website for full details and ticket information. Workshops on Friday and Saturday. Contact: Angel Cruze, phone: 703-338-2756, email: acruzn@yahoo.com February 26, 2005: Thunderbird Indian Dancers Powwow Location: Winston Prep School, New York, NY Contact: phone: 201-587-9633 February 26-27, 2005: First Annual Circle of Hope PowWow Location: West Plains Civic Center, 110 St. Louis St., West Plains, MO. Event Detail: Competition Powwow, with events in Men's Fancy, Southern Straight, Grass, Traditional; Women's Fancy Shawl, Jingle, Southern Cloth, Buckskin; age groups under 6, 6-12, 13-17, 18-49, and 50 and up. Drum contest Northern and Southern Combined (must have at least 5 singers). Prizes will be awarded. Admission is open to the public, with a $2 admission at the gate. All drummers, dancers and singers are welcome! No drugs or alcohol will be permitted on the premises. Invited Drums - Poor Boys, Rocking Horse, Maza Kute, Risinghail. Sponsored by the Amonsoquath Tribe of Cherokee in West Plains, MO. Contact: Cathy Jones or Leonard Heth, phone: 417-255-2232, email: PowWow@amonsoquath.net ========================================================================== Aboriginal Multi-Media Society Updated December 14, 2004 Aboriginal Community Events Listing http://www.ammsa.com/ammsaevents.html JANUARY 2005 January 14 - 16, 2005 1st Annual Tennessee American Indian WinterFest & Powwow Sponsored by the Native American Indian Association of Tennessee (NAIA) Location: Calsonic Indoor Arena Shelbyville, Tennessee Contest including Drum Contest Concert Equine Presentation Contact: Barbara Burch: tuhaniesa@charter.net Web-site: tennesseewinterfestpowwow January 14, 2005 Closing date for entries. The National Screen Institute - Canada (NSI) is calling all budding Aboriginal filmmakers to enter a five-minute movie in the National Exposure Amateur Movie Contest. You can win cash, prizes and a film premiere at the NSI FilmExchange Canadian Film Festival on March 5, 2005. All you need is a camera, an idea and plenty of enthusiasm. For further details and an application form visit: www.nsi-canada.ca//filmexchange/ Liz Hover National Exposure Coordinator Tel: (204) 956-7800 (ext. 212) January 14 - 16, 2005 Bearspaw First Nation Pow-Wow 2005 Bearspaw Equestrian Centre Morley, Alberta, Canada Master of Ceremonies: Vince Beyl - Bemidji, Minnesota Jonathan Windyboy - Rocky Boy, Montana Info: Rod Hunter - (403) 881 - 0023 EMAIL: eyahey@telusplanet.net Gavin Ear - (403) 881 - 2731 EMAIL: gavine@stoney-nation.com January 20 - 21, 2005 5th Annual Alberta Power Summit Calgary, Alberta 866-777-1292 FEBRUARY 2005 Feb 1 - 14, 2005 Rapa Nui-Easter Island Tour Indigenous Peoples Program Extension Division University of Saskatchewan Alex Munoz: (306) 966-2027 Alex.Munoz@extfc.usask.ca February 5, 2005 Santee Smith and the Kaha:wi Dance Company 7:30 p.m. Centre for the Arts, Brock University, St. Catharines, ON Order tickets: (905) 688-5550, ext. 3257 www.arts.brocku.ca February 8 - 10, 2005 AFOA Canada Annual National Conference Ottawa, Ontario (819) 827-5931 email: conference@afoa.ca February 19 & 20, 2005 International Peace Pow Wow 2005 Lethbridge, Alberta, Canada Enmax Centre Contact: Mary Ann Crow Healy (403) 327-6807 Chinook Country Tourism Association 1-800-661-1222 www.albertasouth.com February 23 - 26, 2005 DreamCatching 2005: Workshops in Math & Science for Teachers Montreal, QC 514-848-2424, ext.7824 ========================================================================== Whispering Winds Updated November 14, 2004 A Magazine of American Indian Crafts*Material Culture*Powwow http://www.whisperingwind.com/ JANUARY 2005 * 14-16 Bearspaw First Nation Pow-wow 2005. Bearspaw Equestrian Centre, Morley, Alberta, Canada. Info: Rod Hunter - (403) 881 - 0023 EMAIL: eyahey@telusplanet.net * 15 11th Annual Bneefit Powwoow. Greenville High School Gym, Greenville, TX 75402. Info: (903) 457-2589. * 15 Morning Star Celebration, A Benefit Powoww for St Labre Indian School. John Carroll School, Bel Air, MD. Info: 410-838-8333 x2002. Vendors call 410-885-2800 * 15 Texas Indian Hobbyist Association Powwow. Galloway Hammond Recreation Center, Burnet, TX. Info: David 936-653-3116 * CANCELLED 15-16 1st Annual Tennessee American Indian WinterFest & Powwow Shelbyville, TN, Calsonic Indoor Arena. Info: Barbara Burch tuhaniesa@charter.net * 22 Thunderbird Indian Dancers Powwow. Winston Prep School, New York, NY. Info: (201) 587-9633. * 28- 30 Powwow. Oscar Scherer State Park, Osprey FL. Info: Julie Norris 941 485-9072. Drum Contest--Tepee Contest-- Daily Draw money for Dancers. FEBRUARY 2005 * 13 5th Native American Gathering Celebration and Dance. Guntersville Recreation Center, Guntersville, AL Info: Maybelle Johnson-BlackBear (256) 657-4640. * 17-19 Alabama-Coushatta Sesquicentennial Celebration Pow-wow. Alabama-Coushatta Ballpark, Livingston Texas, Info Gabe Bullock (936)563-4280 accelebration@yahoo.com * 19-20 International Peace Pow Wow 2005. Enmax Centre, Lethbridge, Alberta Canada. Info: Ph:(403) 327-6807 Fax (403) 327-5095. blackfoot@shawbiz.com * 25-27 Avi Kwa Ame Powwow. Laughlin, NV Info: Debbie Bricker (760) 629-4591. avikwaamepowwow@yahoo.com * 26 Thunderbird Indian Dancers Powwow. Winston Prep School, New York, NY Info: (201) 587-9633. * 26-27 Dancing with Dreams Social Powwow. Larkyn Arena 48606 N. 19th Ave., New River, AZ. Info: Virgil Keeto (623) 521-2867 ========================================================================== Char-Koosta News Updated December 14, 2004 The official news publication of the Flathead Indian Nation http://www.charkoosta.com/ JAN. 15 and 16, 2005 Alex Sherwood Center Spokane Indian Reservation Wellpinit, WA 509/258-7253 FEB. 19 and 20, 2005 International Peace Powwow 2005 Enmax Centre Lethbridge, Alberta, Canada 403/327-6807 blackfoot_ccs@hotmail.com FEB. and 27, 2005 Circle of Hope PowWow West Plains Civic Center West Plains, Missouri 417/255-2232 PowWow@amonsoquath.net www.amonsoquath.net/powwow.html MARCH 12 and 13, 2005 35th Annual Powwow California State University Long Beach, CA 562/985-4963 csulb_powwow@hotmail.com daf.csulb.edu/maps/ APRIL 16 and 17, 2005 30th Annual Pah-Loots-Pu Celebration Washington State University Beasley Coliseum Pullman, WA 509/335-8676 naschome@wsunix.wsu.edu APRIL 23 and 24, 2005 Native Solutions 7th Annual Intertribal Powwow Oxford Lake Park Oxford, AL 256/835-0110, 256/820-6315 ravenspiritwalker@yahoo.com thunderhawk2062@yahoo.com Let us announce your Powwow. Please include a phone number or functioning e-mail address for confirmation purposes. Copyright c. 2004, Char-Koosta News. -------------------------------------------------------------- ------------------------------------------------------------------------- --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//- 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: Cloud Family, Debra Glor, Gary Smith, M J LaBurt, Karaka, Johnnie Rustywire, Janet Smith, Debbie Sanders, Dale Mitchell --//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//--//- _ __ __ _ / | / /___ _/ /_(_) __ __ / |/ / __ \ __/ / | / / _ \ / /| / /_/ / /_/ /| |/ / __/ /_/ |_/\__,_/\__/_/ |___/\___/ ______ _ / ____/____ ___ __________(_)___ ____ _____ / / / ___/ __ \/ ___/ ___/ / __ \/ __ \/ ___/ / /___/ / / /_/ /__ /__ / / / / / /_/ /__ / \____/_/ \____/____/____/_/_/ /_/\__, /____/ Volume 13, Issue 003 /____/ January 15, 2005 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: Edward F. Meade" --------- Date: Sun, 9 Jan 2005 12:31:23 -0700 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="EDWARD MEADE" http://jam.canoe.ca/Books/2005/01/08/848176-cp.html Novelist Edward F. Meade dead at 92 By JEREMY HAINSWORTH January 8, 2005 VANCOUVER (CP) - A Vancouver Island writer whose sole novel became part of a clash between renowned Canadian author Earle Birney and outspoken publisher Jack McClelland has died at age 92. Edward F. Meade's novel, Remember Me, was published in 1946. He was one of a number of returning soldiers who used their war-time experiences as literary fodder. He later went on to document and photograph aboriginal petroglyphs, creating what is considered the first comprehensive record of such artifacts on the B.C. coast. Meade, who died Jan. 2, was born in Winnipeg in 1912, but moved Victoria in 1930. He volunteered for the armed forces in the Second World War, serving in Britain and Europe. It was during his tour of duty that he began Remember Me. The book was essentially ignored until 1965 when the McClelland and Stewart publishing house rediscovered it and made it part of its New Canadian Library Series. Remember Me was published three years before Birney's Turvey: A Military Picaresque. Upset by Birney's language, McClelland insisted on changes to meet community standards. He asked that exclamations of "Jesus Christ" by soldiers be misspelled and that references to female genitalia be taken out. In his defence, Birney referred to Meade's use of "horse's arse and dirty bastards." McClelland called this language gratuitous and said it denigrated Remember Me. Following the war, Meade, his wife, Winifred, and their children, Michael and Shawna, moved to the Vancouver Island community of Campbell River where Meade worked as an accountant. It was here that Meade became interested in coastal native artifacts and began a drive to convince national and provincial museums to halt their sale into private hands in Canada and abroad. It was this interest that led Meade to document aboriginal petroglyphs, or rock carvings. After his retirement, Meade moved to Shawnigan Lake with his wife. It was there that he produced a short treatise on Dr. Samuel Campbell, the man for whom the community of Campbell River was named. He was predeceased by his wife and son. At Meade's request, no service was held. Copyright c. 2004, CANOE, a division of Netgraphe Inc. --------- "RE: Crossings" --------- Date: Mon, 10 Jan 2005 08:10:52 -0600 From: Gary Smith Subj: NA News Item - - - - - - -- - - - - - - filename="CROSSINGS" January 7, 2005 Thernace Dale Locklear Sr. Laurinburg Thernace Dale Locklear Sr., 45, of Laurinburg, died Jan. 3, 2005. The funeral will be 3 p.m. today at Good News Chapel, the Revs. Charles Oxendine and Sim Barton officiating. Burial will follow at the church cemetery. Surviving are two sons, Edward Douglas Locklear and Thernace Dale Locklear Jr., both of Maxton; a daughter, Cheyeene Summer Locklear of Fayetteville; his mother, Beatrice Norton Locklear of Laurinburg; three brothers, Gene Edward Locklear and Mitchell Dean Locklear, both of Laurinburg, and Odis G. Locklear of Maxton; and four sisters, Martha Lowery of Pembroke, Wilma Bowen, Eunice Lowery and Margaret Ammons, all of Laurinburg. Doris Lowry Cummings Pembroke Doris Lowry Cummings, 71, of 3469 Union Chapel Road, died Jan. 2, 2005, at Suburban Hospital in Bethesda, Md. The funeral will be 2 p.m. Friday at Thompson's Funeral Home Chapel in Pembroke, the Rev. Michael Cummings officiating. Burial will follow at the Dial family cemetery. Surviving are her husband, Stacy Cummings Sr. of the home; four sons, Stacy Cummings Jr. of Virginia Beach, Va., Steven Cummings of Ijamsville Md., Stewart Cummings of Adamstown, Md., and Spencer Cummings of Urbana, Md.; a daughter, Deborah Boutselis of Silver Spring, Md.; her mother, Cammie Lowry of Wheaton, Md.; three brothers, Trenton Lowry of Pembroke, Lynn Lowry of Rockville, Md. and Michael Lowry of Damascus, Md.; two sisters, Thirsey Gordy of Selbyville, Del., and Patsy Lowry of Gaithersburg, Md.; 14 grandchildren; and a great-grandchild. The family will receive friends from 7 to 9 tonight at Thompson's Funeral Home in Pembroke. January 10, 2005 Jamie Ray Jacobs Lumberton Jamie Ray Jacobs, 18, of 83 Powhatan Drive, died Jan. 6, 2005, at his home. The funeral will be at 2:30 p.m. Monday at Redeemed Assembly of God, the Revs. Jim Butler, Hedrick Jones, Montana Locklear and Larry Lowery officiating. Burial will follow at the Shannon Assembly of God Church Cemetery. Surviving are his parents, William Jacobs and Shirley Locklear, both of Lumberton; three brothers, William G. Locklear Jr. and Brian Locklear, both of Lumberton, and Ronnie Clark of Florida; and a sister, Rose Clark of Shannon. The family will receive friends from 7 to 9 tonight at Boles Funeral Home in Red Springs. Copyright c. 2005 The Robesonian, Lumberton, NC. -=-=-=- January 9, 2005 Jamie R. Jacobs LUMBERTON - Jamie Ray Jacobs, 18, of 83 Powhatan Drive, died Thursday, Jan. 6, 2004, in his home. Jamie was a senior at Purnell Swett High School. Services: Funeral, 2:30 p.m. Monday in Redeemed Assembly of God. Burial in Shannon Assembly of God cemetery in Shannon. Visitation: 7 to 9 tonight at Boles Funeral home in Red Springs. Survived by: Father, William; mother, Shirley Locklear; brothers, William Locklear Jr., Brian Locklear and Ronnie Clark; sister, Rose Clark; and maternal grandfather, Ronald Locklear. Copyright c. 2005 The Fayetteville (N.C.) Observer. -=-=-=- January 4, 2005 Chelsea Ledford Cherokee - Chelsea Ledford, infant daughter of Clinton Lee and Erin Crawford Ledford, passed away Sunday morning, Jan. 2, 2005, at Mission Hospitals in Asheville. In addition to her parents, she is survived by her twin sister, Abigail Darlene Dixie Ledford of the home; two brothers, Terence Lee Ledford and Austin Taylor Ledford, both of the home; maternal grandparents, Terence Lee Crawford and his wife, Carolyn, and Terry Lynn Crawford; paternal grandparents, Wilma Lee Taylor and Charles Ledford; several aunts and uncles, including Doug and Amber Pheasant, Shannon Dillehay, Kristin Belote, James Pheasant Jr. and Tonya Hensley; and several cousins. A funeral service will be held at 11 a.m. Tuesday at Cherokee Pentecostal Holiness Church in Soco with the Revs. Betty Drake and Donald Ensley officiating. Burial will be at Taylor Wachacha Family Cemetery. Chelsea was brought back to the church Monday evening to await the service hour. Copyright c. 2005 Asheville Citizen-Times. -=-=-=- January 7, 2005 Fannie Anderson Johns Fannie Anderson Johns, 95, of Red Lake, died on Wednesday, Jan. 5, 2005, at the Jourdain-Perpich Extended Care Facility, in Red Lake. A funeral will be held at 1 p.m. on Saturday at St. Mary's Catholic Church with the Rev. Pat Sullivan officiating. A wake began on Thursday at the Red Lake Community Center and will continue until the time of the service on Saturday at the church. Burial will be in St. Mary's Catholic Cemetery in Red Lake. The Cease Family Funeral Home of Bemidji assisted the family with the arrangements. January 7, 2005 Fannie Anderson Johns Fannie Anderson Johns, 95, of Red Lake, died on Wednesday, Jan. 5, 2005, at the Jourdain-Perpich Extended Care Facility, in Red Lake. A funeral will be held at 1 p.m. on Saturday at St. Mary's Catholic Church with the Rev. Pat Sullivan officiating. A wake began on Thursday at the Red Lake Community Center and will continue until the time of the service on Saturday at the church. Burial will be in St. Mary's Catholic Cemetery in Red Lake. The Cease Family Funeral Home of Bemidji assisted the family with the arrangements. January 8, 2005 Clinton Dale Smith Clinton "Cootie" Dale Smith, 40, of Ponemah, died on Wednesday, Jan. 5, 2005, at North Country Regional Hospital in Bemidji. Traditional Indian Services will be held at 2 p.m. on Sunday at the Little Rock Community Center near Red Lake, with Spiritual Leader Richard Morrison officiating. A wake will began Friday at the Little Rock Center and will continue until the time of the services on Sunday. Burial will be in Redby Community Cemetery. The Cease Family Funeral Home of Bemidji assisted the family with the arrangements. Copyright c. 2005 The Pioneer/Bemidji, MN. -=-=-=- January 10, 2005 Abraham Blueshield "Lincoln" Abraham Blueshield "Lincoln", 75, a life-time resident of Woodlake, rural Tokio, ND died Friday, Jan. 7, 2005 at Mercy Hospital, Devils Lake. Funeral services will be held Wednesday at 10 a.m. at the Dakotah Oyate Lutheran Church, rural Tokio. Pastor Dave Jore will officiate and burial will be in the Native American Cemetery, rural Tokio. A Wake Services will be held at the Dakotah Oyate Lutheran Church on Tuesday beginning at 5 p.m. The procession to Dakotah Oyate Lutheran Church will leave the Lake Country Auto Parking area on Tuesday at 3:30 pm Friends may sign the on-line register book at www.gilbertsonfuneralhome.com Gilbertson Funeral Home, Devils Lake, is in charge of arrangements. Copyright c. 2005 Devils Lake Daily Journal. -=-=-=- January 4, 2005 Thomas Buffalo Boy Thomas Buffalo Boy, 24, McLaughlin, S.D., died Jan. 2, 2005, at a Fort Yates hospital. Arrangements are pending with Oster Funeral Home, Mobridge, S.D. Barry Noisy Hawk Barry Noisy Hawk, 48, Eagle Butte, S.D., died Jan. 1, 2004, at an Eagle Butte, S.D., hospital. Services will be held at 10 a.m. MST Friday, Jan. 7, at St. John's Episcopal Church, Eagle Butte. Burial will be at Laplant Episcopal Cemetery. Further arrangements are pending with Oster Funeral Home, Mobridge, S.D. January 6, 2005 Cary Spotted Horse Cary J. Spotted Horse, 25, McLaughlin, S.D., died Dec. 30, 2004, at her home. Services will be held at 10 a.m. CST Friday, Jan. 7, at the Good Shepherd Episcopal Church, Little Eagle, S.D. Burial will be in the church cemetery. Oster Funeral Home, Mobridge, S.D. January 10, 2005 Royce Iron Hawk CANNON BALL - Royce Iron Hawk, 22, Cannon Ball, died Jan. 7, 2004, at Fort Yates. Arrangements are pending with Perry Funeral Home, Copyright c. 2005 Bismarck Tribune. -=-=-=- January 4, 2005 Thomas F. Buffalo Boy McLaughlin - Thomas F. Buffalo Boy, 24, of McLaughlin died Jan. 2, 2004 at the IHS Hospital in Fort Yates, N.D. Arrangements are pending with Oster Funeral Home of Mobridge. Copyright c. 2005 Aberdeen American News. -=-=-=- Welcome to the Sisseton-Wahpeton Sioux Tribe/Dakota Nation Sota Iya Ye Yapi On-Line, News from the Lake Traverse Reservation Volume 36, Issue 02 Wednesday, January 12, 2005 Funeral services scheduled Monday in Granite Falls for Wilbert M. Hill Wilbert M. Hill, age 74, of Granite Falls, Minn., died last Friday morning, January 7, 2005, at the Clarkfield Care Center. Funeral services will be held on Monday at 1:00 p.m. at the Upper Sioux Community Multi- Purpose Building south of Granite Falls. Visitation was held Sunday at the Multi-Purpose Building. Friends may also call all morning prior to the funeral service. Wing-Bain Funeral Home of Granite Falls, in charge of funeral arrangements for Mr. Wilbert Hill. Wilbert Miller Hill was born on September 23, 1930, in Granite Falls, Minn., the son of Sam Nathan Hill and Mary Martha Jackson (Hill) Lerschen. He attended Pipestone Indian School and Flandreau Indian School through the tenth grade. Wilbert studied for a time at Haskell Indian School in Lawrence, Kansas, then enlisted to serve his country in the United States Army in 1950, transferring to the United States Navy in 1952. While in the military, Wilbert was stationed on the USS WASP and was awarded the National Defense Ribbon, the Korean Service Ribbon, and the United States Service Ribbon. He was honorably discharged in 1954. Wilbert was always proud of his military service. Upon his return to civilian life, Wilbert was employed as a pipe cutter for US Steel Company in Minneapolis, Minn. Wilbert was a fun loving man who enjoyed life and had the ability to make friends easily. He liked watching football, playing the slots, watching "Wheel of Fortune," car racing, and listening to music. His favorite music included Frank Sinatra, the Rig Band Sounds, and Jazz. He will always be remembered as having an outgoing and friendly personality, along with his always present smile. In the early morning hours of Friday January 7th, surrounded by his family, which included his sister Evangeline, his niece Rhonda (and her husband Mark) Hoeper, and his cousin Pauline Kipp, Wilbert peacefully passed from this world. He was 74 years of age. Surviving family include his six sisters - Evangeline Lesko, Lucille Bennett, Richanda Hill Vig, Olivia Hill Palacio, Mavis Hill, and Christine Hill; one brother, John (and Laura) Hill; nieces - Rhonda (and Mark) Hoeper, Sharon Brockman, and Delina 'DeeDee' (and Darrell) Jenkins; nephews - Bradley Lerschen and Quentin Springer (& special friend Connie); many nieces, nephews, and extended family residing in the Sisseton, S.D., Michigan, Georgia, greater Minnesota, and Connecticut areas. He was preceded in death by his parents; one brother, Rueben Hill; three sisters - Darlene Hill, Keziah 'Kay' Hill, and Janice Hill; one grandson, Clarence Smith; and a great grandson, Chaske Tatanka Chamberlain. Blessed be his memory among us. Copyright c. 1999-2003 by C. D. Floro/Earth and Sky Enterprises. -=-=-=- January 4, 2005 Thomas F. Buffalo Boy MCLAUGHLIN - Thomas F. Buffalo Boy, 24, McLaughlin, died Sunday, Jan. 2, 2005, at IHS Hospital in Fort Yates, N.D. Arrangements are pending with Oster Funeral Home of Mobridge. Billie Jean Left Hand MCLAUGHLIN - Billie Jean Left Hand, 16, McLaughlin, died Thursday, Dec. 30, 2004, at her home. An all-night wake will begin at 7 p.m. CST Wednesday, Jan. 5, at Founding Mothers Youth Gym in McLaughlin. Family and friends will gather at 4 p.m. Wednesday at Oster Funeral Home in Mobridge to follow in procession. Services will be at 11 a.m. Thursday, Jan. 6, at the gym, with the Rev. Rocky White Mountain officiating. Burial will be at Sacred Heart Cemetery in Little Eagle. Verda Bird Necklace EAGLE BUTTE - Verda Bird Necklace, 70, Eagle Butte, died Monday, Jan. 3, at Rapid City Regional Hospital. Arrangements are pending with Oster Funeral Home of Mobridge. Barry Noisy Hawk EAGLE BUTTE - Barry Noisy Hawk, 48, Eagle Butte, died Saturday, Jan. 1, 2005, at IHS Hospital in Eagle Butte. An all-night wake will begin at 6 p.m. Thursday, Jan. 6, at St. John's Episcopal Church in Eagle Butte. Services will be at 10 a.m. Friday, Jan. 7, at the church, with the Rev. Jeffry Barnes, Sister Addie, the Rev. Lyle Noisy Hawk, Capt. Gilford Noisy Hawk and Deacon Dora Bruguier officiating. Burial will be at La Plant Episcopal Cemetery. Oster Funeral Home of Mobridge is in charge of arrangements. January 5, 2005 Lance G. Cottier MARTIN - Lance G. Cottier, 21, Martin, died Sunday, Jan. 2, 2005, in Merriman, Neb. Survivors include his mother, Wanda Cottier, Martin; seven sisters, Barbara Richards, Bonnie Cottier, Goldie Richards, Kelly Cottier, Nancy Richards, Mary Cottier and Gina Cottier, all of Martin; and seven brothers, Bryant Quiver, James Cottier, Michael Richards, Joseph Cottier and Johnny Cottier, all of Martin, Everette Cottier, Rapid City, and Jamie Little Bull, Kyle. A two-night wake will begin at 2 p.m. Thursday, Jan. 6, at Lacreek CAP Office in Martin. Services will be at 1 p.m. Saturday, Jan. 8, at Lacreek CAP Office, with the Rev. Jeff Sisco officiating. Burial will be at Lakota Chapel Cemetery in Martin. Sioux Funeral Home of Pine Ridge is in charge of arrangements. Lyle Emmet Peterson LOWER BRULE - Lyle Emmet Peterson, 89, Lower Brule, died Sunday, Jan. 2, 2005, at Mid Dakota Medical Center in Chamberlain. He served in the U.S. Army Air Force. Survivors include his wife, Leola Peterson, Lower Brule; nine children, Cheryl Quick, Guernsey, Wyo., Jeanne Quick, Karen Quick, Becky Cole and Peggy Aguallo, all of Alliance, Neb., Shirley Horton, Edgemont, Carlton Peterson, Rapid City, Marcia Peterson, Kennebec, and Royal Peterson, Lower Brule; two sisters, Minnie Brech, Philip, and Lois Schoenfelder, Washington, Iowa; one brother, Roland Peterson, Reliance; 38 grandchildren; and 28 great-grandchildren. Visitation will be from 1 p.m. to 4:30 p.m. Thursday, Jan. 6, at Wevik Funeral Chapel in Chamberlain. A prayer service will be at 7 p.m. Thursday at Reliance Methodist Church. Services will be at 10:30 a.m. Friday, Jan. 7, at the church. Burial will be at Reliance Cemetery. Leanna Rae Rouillard-Kills Small ALLEN - Leanna Rae Rouillard-Kills Small, infant, Allen, was stillborn Sunday, Jan. 2, 2005, at Pine Ridge Hospital. Survivors include her parents, Kerman Kills Small Jr. and Antoinette Rouillard, both of Allen; her maternal grandparents, Seymour and Carol Rouillard, Allen; and her paternal grandparents, Kerman Kills Small Sr., Oglala, and Clover Curry, Allen. A one-night wake will begin at 10 a.m. today at Inestimable Gift Episcopal Church in Allen. Services will be at 11 a.m. Thursday, Jan. 6, at the church, with the Rev. Rhoda Mesteth, the Rev. Patrick Baker and the Rev. Pedro Sharp Fish officiating. Sioux Funeral Home of Pine Ridge is in charge of arrangements. January 7, 2005 Irene C. Bores A Hole OGLALA - Irene C. Bores A Hole, 78, Oglala, died Tuesday, Jan. 4, 2005, in Pine Ridge. Survivors include two sons, Edward Bores A Hole, Manderson, and Willard Bores A Hole, Oglala; two daughters, Lynda Bores A Hole and Marilyn Bores A Hole, both of Oglala; two brothers, Wilbur Warrior and Pedro Sharp Fish, both of Oglala; 10 grandchildren; and four great-grandchildren. A two-night wake will begin at noon Saturday, Jan. 8, at Brother Rene Catholic Hall in Oglala. Services will be at 10 a.m. Monday, Jan. 10, at the hall, with the Rev. Andreas Batlogg officiating. Burial will be at Our Lady of Good Counsel Cemetery in Oglala. Sioux Funeral Home of Pine Ridge is in charge of arrangements. Tristan C. Kills In Water-Janis KYLE - Tristan C. Kills In Water-Janis, infant, Pine Ridge, was stillborn Wednesday, Jan. 5, 2005, at Pine Ridge Hospital. Survivors include his parents, Aaron Janis Sr. and Colleen Kills In Water, Kyle; one brother, Aaron Janis Jr., Kyle; three sisters, Darlene Kills In Water, Marion Kills In Water and Erica Kills In Water, all of Kyle; his paternal grandfather, Albert Janis, Kyle; and his maternal grandmother, Effie Kills In Water, Kyle. A one-night wake will begin at 1 p.m. today at Mediator Episcopal Church in Kyle. Services will be at 10 a.m. Saturday, Jan. 8, at the church, with the Rev. Cordelia Red Owl officiating. Burial will be at Mediator Episcopal Cemetery in Kyle. Sioux Funeral Home of Pine Ridge is in charge of arrangements. Copyright c. 2005 The Rapid City Journal. -=-=-=- January 8, 2005 Mary Frances Johnson Funeral services for Mary Frances Johnson, 74, of Towaoc will be held at 10 a.m. Monday, Jan. 10 at the Ertel Memorial Chapel. Pastor George Toledo will officiate. Burial will follow at the Cortez Cemetery. She was born Oct. 16, 1930 at Mancos Creek, N.M., to Frank Todecheene and Maggie (Denetchilly) Todecheene. She died at Southwest Memorial Hospital Jan. 6, 2005. She enjoyed sewing and making quilts. She also liked attending revivals and church activities. Surviving are her children, Sylvia Dickson and husband, Harry of Kirtland, N.M.; Frank Johnson of Florence, Colo.; Edward Johnson and Sarah Johnson, both of Towaoc; James Johnson Jr., Maggie Johnson and Raymond Johnson, all of Shiprock, N.M.; 13 grandchildren and 10 great- grandchildren; and her siblings, Ned Mark, Hazel Frank and Nellie Todecheene. Her husband, James Johnson, preceded her in death. Copyright c. 2005, the Cortez Journal. -=-=-=- January 5, 2005 Grover Roy Runabout JAY - Services for Grover Roy Runabout, 94, will be held at 2 p.m., Wednesday, Jan. 5, 2005, at Piney Baptist Church, with Rev. John Gonzales officiating. Burial will follow at Piney Cemetery. Arrangements are under the direction of Worley-Luginbuel Funeral Home of Jay. Grover Runabout died Sunday, Jan. 2, 2005, at Cherokee County Nursing Center in Tahlequah. He was born Aug. 10, 1910, in Delaware County, to Jim and Polly (O'lleda) Runabout. He worked for Simmons Poultry in Southwest City, Mo. He was a member of Piney Baptist Church. Grover enjoyed playing cards, cutting word and playing baseball. Survivors include nieces and nephews, Pat Mease, John Overmon, Millard Hampton, Charlie Hampton, Ela Jane Jones, Donna Byford, and Janice Susan and Patsy; numerous great-nieces and nephews; numerous great, great-nieces and nephews; numerous great, great, great-nieces and nephews; and great, great, great, great-nieces and nephews. He was preceded in death by four sisters and three brothers. Worley-Luginbuel Funeral Home, P.O. Box 450460, Grove, Okla., 74345-0460. January 10, 2005 Shirley Bluebird Case OAKS, Okla. - Services for Shirley Bluebird Case, age 59, of Oaks, Okla., will be held at 2 p.m. Monday, Jan. 10, 2005 at the Hart Funeral Home Chapel with Pastor Randall Cummins officiating. Interment will follow at Batt Family Cemetery under the direction of Hart Funeral Home. Serving as pallbearers will be Walt Davis, Dale Davis, Alvin Rusty Davis, David Bluebird, P.J. Bluebird and Levi Jones. Honorary pallbearers will be Daryl Case, Joey Case and Larry Bluebird. Shirley Case was born one of eleven children in Tahlequah, Okla. to Elias Bluebird and Nancy (Belt) Bluebird on March 30, 1945 and passed peacefully from this life with her family at her side on Friday, Jan. 7, 2005. Shirley attended school in the Tahlequah area. Upon completing school, she decided upon a career in nursing. She graduated with her LPN degree. Shirley spent all of her lifetime in Tahlequah. This is where she decided to raise her three sons, Quinton, Marc and Carl. Her family brought her the greatest pleasure in life. When she wasn't spending time with her family, Shirley was an extremely talented woman with Native American crafts, such as making blankets, beadwork, and canvas crafting. She also enjoyed crocheting, sewing, gardening and landscaping. Always up for a little fun, Shirley possessed an infectious laugh that made everyone around her happy. With Shirley, you were always made to feel welcome. She was of the Baptist faith and attended the New Mission Indian Baptist Church in Rocky Ford, Okla. Her zest for life and sweet smile will be greatly missed. Shirley is preceded in death by both beloved parents; three close sisters, Mary Maddux, Geneva Scott, and Maudie; and two brothers, Rufus and Charles Dennis Bluebird. Those she leaves behind to cherish her memory include three sons, Quinton and Gloria Case, of Tahlequah, Marc Case, of the home in Oaks, and Carl and Tracy Mullins, of Rocky Mountain, Okla.; five loving brothers and sisters, Rhoda Davis, of Oaks, Bessie and Quinton Davis, of Jay, Phillip and Peggy Bluebird, of Hulbert, Jack Bluebird, of Oaks, and Floyd Bluebird, of Welling, Okla; four adored grandchildren, Justin Mullins, Daryl Case, Joey Case, and Imogene Case; and one special great-granddaughter, Angelina Case; many special nieces, nephews, cousins as well as a host of friends and loved ones. Hart Funeral Home, 1506 N. Grand, 456-8823. Copyright c. 2005 Tahlequah Daily Press. -=-=-=- January 7, 2005 Lena M. Yackeyonny Funeral for Lena M. Yackeyonny, 49, Lawton, will be at 11 a.m. Saturday at Comanche Nation Funeral Home. Mrs. Yackeyonny died Wednesday, Jan. 5, 2005, in Lawton. Burial will be at Post Oak Cemetery. She was born April 23, 1955, to Eva Yackeyonny. She grew up and attended school in Pryor. She was a member of the Comanche Nation. Survivors include her husband, Dale Russell, of the home; a son, Michael Yackeyonny, of the home; a daughter, Angela Yackeyonny, Lawton; four sisters: Victoria Johnson, Cache; Eva Pearl Gordon, Lawton; and Georgia Cantwell and Mary Yackeyonny, both of Wichita Falls, Texas; seven brothers: Wayne Yackeyonny, Roy Lee Yackeyonny, C.E. Yackeyonny, all of Cache; Brownie Yackeyonny, Indiahoma; Rickey Yackeyonny, Oklahoma City; Joe Gillin and Kent James; and many nieces and nephews. She was preceded in death by her mother; a brother, Sammey Yackeyonny; her grandparents, Owen and Edith Yackeyonny; and her great-grandmother, Nosee Yackeyonny. Copyright c. 2005 The Lawton Constitution. -=-=-=- January 7, 2005 Nat Delwashie Benally Shiprock July 28, 1922 - Jan. 4, 2005 Nat Delwashie Benally, 82, of Shiprock, passed from this life on Tuesday, Jan. 4, 2005 in Shiprock. Nat was born July 28, 1922, to Delwashie and Capitan Benally in Red Valley, Ariz. Mr. Benally served his country in the U.S. Army during World War II and worked for the Navajo Nation until his retirement. All his life he farmed and ranched. Nat was loved very much by his family and friends and will be greatly missed. Mr. Benally is survived by his sister, Lucinda Henry and husband, Jeffrey, of Yah Ta Hey; brother, Robert H. Benally and wife, Sarah, of Holbrook, Ariz.; and numerous nieces and nephews. Nat was preceded in death by his parents; his wife, Polly Benally; aunt, Ida C. Benally; sisters, Lola Bekis and Susie Jim; brothers, Bernard Benally, Earl Benally, Fred Benally, Jay D. Benally, Jimmy P. Benally, Johnson D. Benally, Lee D. Benally and Neilwood Etcitty. Services will be at 10 a.m., Saturday, Jan. 8, 2005, at the Christian Reformed Church in Red Valley. Pastor Howard Begay will officiate. Nat will then be laid to rest at the Red Valley Community Cemetery with military honors. A reception will follow the burial at the Red Valley Chapter House. Pallbearers are Donald Kee, Jones Lewis, Jasper Benally, Arik J. Henry, Markus A. Henry and Lawrence P. Benally. Arrangements are entrusted to Chapel of Memories Funeral Home in Kirtland, (505) 598-9636. Kristel Emily Watchman Shiprock Sept. 11, 2004 - Jan. 4, 2005 Our baby girl, Kristel Emily Watchman, has gone home to be with her Heavenly Father, Tuesday, Jan. 4, 2005, She was born to Sandy Ann McKinley and Lorenzo Watchman, both of Shiprock, on Sept. 11, 2004 Funeral services will be held at 10 a.m., Saturday, Jan. 8, 2005, at the Dineh Christian Center in Shiprock. She will be laid to rest at the Shiprock Community Cemetery. A reception will be held at the Dineh Christian Center Fellowship Hall, after the graveside services. Funeral arrangements and services are entrusted to Brewer, Lee and Larkin Funeral Home of Shiprock, (505) 368-4607. Amelia P. Reid Teec Nos Pos, Ariz. Dec. 12, 1918 - Jan. 3, 2005 Amelia P. Reid, 86, of Teec Nos Pos, Ariz., passed away Monday, Jan. 3, 2005, in Teec Nos Pos. She was born Dec. 12, 1918, in Teec Nos Pos. Memorial services will be held at 10 a.m., Friday, Jan. 7, 2005, at World Harvest Center, 1024 N. Butler Avenue, Farmington. Interment will follow at Memory Gardens. Amelia is in the care of Brewer, Lee and Larkin Funeral Home of Shiprock, (505) 368-4607. January 8, 2005 Mary Frances Johnson Towaoc, Colo. Oct. 16, 1930 - Jan. 6, 2005 Mary Frances Johnson, 74, of Towaoc, Colo., passed away Thursday, Jan 6, 2005, at Southwest Memorial Hospital. Mary was born Oct. 16, 1930, in Mancos Creek, N.M., the daughter of Frank Todecheene and Maggie (Denetchilly) Todecheene. Surviving Mary are her children, Sylvia Dickson and husband, Harry, of Kirtland, Frank Johnson of Florence, Colo., Edward Johnson and Sarah Johnson both of Towaoc, James Johnson Jr., Maggie Johnson and Raymond Johnson all of Shiprock; 13 grandchildren and 10 great-grandchildren; and her siblings, Ned Mark, Hazel Frank and Nellie Todecheene. She was preceded in death by her husband, James Johnson. Funeral services will be held at 10 a.m., Monday, Jan. 10, 2005, at the Ertel Memorial Chapel. Pastor George Toledo will officiate. Interment is to follow at the Cortez Cemetery. Services are under the direction of Ertel Funeral Home, 42 N. Market St., Cortez, Colo., (970) 565-3468. Copyright c. 2005 Farmington Daily Times, a Gannett Co., Inc. newspaper. -=-=-=- January 6, 2005 Joe N. Torrivio GALLUP - Funeral services for Joe N. Torrivio, 67, will be at 10 a.m., Friday, Jan. 7 at Our Lady of Blessed Sacrament, Fort Defiance. Father Berard will officiate. Burial will be in a family cemetery in Red Lake, N. M. Torrivio died Dec. 31 in Albuquerque. He was born June 21, 1937 in Fort Defiance into the Charcoal Streaked People Clan for the Santo Domingo People Clan. Joe's favorite TV programs were The Price is Right and football. Rodeos and hunting were his favorite past times. He enjoyed spending time in the kitchen cooking his favorite dishes. Survivors include his wife, Louise Ann Torrivio of Gallup; daughters, Mavis Garcia of Anchorage, Alaska, Leona A. Torrivio of Gallup; sisters, Minnie Baldwin of Fort Defiance, Eleanor Jimm of Tohatchi; brothers, Raymond Randall of Kiowa, Kan., Al Stewart of Sawmill, Ariz., Alfred Steward and Nelson Stewart both of Fort Defiance, Franklin Stewart of Crystal, N.M., Harry Stewart of Mesa, Ariz., Phillip Stewart of Window Rock, and Willis Stewart of Gallup; two grandchildren. Torrivio is preceded in death by his father, Mr. Torrivio; mother, Amy Begay; son, Joseph Torrivio; brothers, Bennie Stewart, Leonard Stewart, Sr. , Wilson Stewart; sister, Mae R. Upshaw; grandfather, Carl Begay; grandmother, Nasbah Begay. Pallbearers will be Thurman Begay, Melvin Livingston, Paul Livingston, Ray Livingston, Leon Stewart, and Leonard Stewart, Jr. Rollie Mortuary is in charge of arrangements. Len Sandyval RINCON MARQUISE, N.M. - Services for Len Sandyval, 55, of Rincon Marquise, will be at 11 a.m., Friday, Jan. 7 at the Rincon Marquise Word of God Church in Rincon Marquise. Pastor Herb Benally will officiate. Burial will follow in Rincon Marquise. Sandyval died Dec. 31 in Albuquerque. He was born Nov. 10, 1949 into the Red House Clan for the Mexican Clan. Sandyval was graduated from Wingate High School in 1969. He was graduated from Western Technical college in Englewood, Colo., and CIT in Crownpoint and worked for BC&D Operating, American Exploration Co., and Tesoro Petroleum. He was a White Horse Lake Chapter VP. His hobbies included horseback riding, watching movies and sports on TV, playing basketball and working on vehicles. Survivors include his sons Lamar Sandyval and Lionel Sandyval; daughters Holly Sandyval, Stella Bodie, Shelma Sandyval, Gabrielle Delgarito and Leanne Sandyval; brothers, Eddie Sandoval, Albert Begaye and Raymond Begaye; sister Catherine Apachito and three grandchildren. Sandyval was preceded in death by his mother Anita Begay; step-father, Tom Begaye; daughter, Valerie Barbone. Pallbearers will be Lamar Sandyval, Eddie Sandyval, Raymond Begay, John Bodie, Gary Delgarito, Cowan Sandoval, Albert Begay, Ryan Begay, Lionel Sandyval, Clifford Cayaditto, Russell Wilson and Tommy Clark. The family will receive relatives and friends at Rincon Marquise after services. Wilson T. Yazzie VANDERWAGEN, N.M. - Funeral services for Wilson T. Yazzie, 63, will be at 10 a.m., Friday, Jan. 7 at Cope Memorial Chapel. Pastor Herbert Francisco will officiate. Burial will be in Pine Tree Cemetery. Yazzie died Dec. 29 in the Uprooted Tree Area. He was born Dec. 22, 1941 in Vanderwagon into the Salt People Clan for the Towering House People Clan. Yazzie attended Phoenix Indian School. He worked for Mopac and Union Pacific Railroads. He was a ranch handler and sheepherder. Yazzie enjoyed training horses, hunting, and silversmithing. Survivors include his wife, Helen Smith; son, Victor Yazzie of Vanderwagen; brothers, Eddie Yazzie, Wayne Yazzie and Harry Yazzie both of Vanderwagen, Albert Yazzie of Naschitti, N.M., James Yazzie of Ganado, Ariz.; sisters, Durinda Lee and Alice Begay both of Vanderwagen, Lucy Jacobs of Arusa, Calif., Shirley Yazzie of Gallup, Frieda Yazzie and Louise Yazzie both of Twin Lakes; four grandchildren. Yazzie was preceded in death by his parents, Tom and Grace Yazzie; brothers, Nelson Skeet, Ernest Yazzie, and Kee Yazzie; sister, Betty Yazzie. Pallbearers will be Fernando Peters, Leo Lee, Nathaniel Lee, Bennie Jaye, Justin Slinky and Travis Dawes. The family will receive relatives and friends at White Water Bible Church. Cope Memorial Chapel is in charge of arrangements. Arlinda "Mindy" Yazzie GALLUP - Services for Arlinda "Mindy" Yazzie, 36, will be at 10 a.m. Friday at the Good Shepherd Mission in Fort Defiance. Father Jim Leehan will officiate. Burial will follow at the Community Cemetery at Fort defiance, Visitation will be at the Silver Creek Mortuary in Tse Bonito one hour prior to Friday's funeral service. Yazzie died Jan. 3 in Fort Defiance. She was born April 28, 1968 in Fort Defiance. She was born into the Towering House clan, for the Zia People clan. She attended Window Rock High School where she was graduated in 1986. She liked playing softball, basketball and football. Hobbies included listening to music and cooking. She enjoyed being with relatives and friends. Survivors included her mother, Vera Yazzie Begay of Fort Defiance, brothers Garrett Begay of Provo, Utah and George Begay Jr. of Mesa, Az; sister, Lucinda J. Kaaloa of Salt Lake City, Utah. She was preceded in death by her stepfather, George Begay Sr.; maternal grandparents, Willie and Sarah Yazzie; great grandparents, Thomas and Desbah Watchman. Pallbearers will be family members. The Silver Creek Mortuary in Tse Bonito is in charge of arrangements. Katelynn Eddy Services for Katelynn Eddy, 18 months of age, of Superman canyon, will be held at 11 a.m. Friday at the Established in the Word Ministry. The Rev. Charlotte Yazzi will officiate. Burial will follow in family land in Church Rock. She died Jan. 1 in Superman Canyon. She was born on June 7, 2003 in Gallup. She was born into the Mountain Recess People clan for the Bitter Water clan. She liked to play with toys and her dolls and play outside. She is survived by her parents, James Eddy and Sharon Largo of Superman Canyon; brother, Nathaniel Eddy of Superman Canyon; and maternal grandparents, Annabelle Largo and Martin Becenti of Church Rock and Marie and Jimmy Eddy of Superman Canyon. She was preceded in death by her grandfather, Jim Long, Willy Long, her aunt, Terri M. Becenti, and her grandmother, Kimbah Etsitty. Pallbearers will be Martin Becenti, Thomas Long, Ted Silversmeith Jr. and Harold Eddy. The Silver Creek Mortuary in Tse Bonito is in charge of arrangements. January 10, 2005 Jerry Franklin TWIN LAKES - Funeral services for Jerry Franklin, 54, will be at 11 a.m., Tuesday, Jan. 11 at Rehoboth Christian Reformed Church. Pastor Roger Scarbrough will officiate. Burial will be in Rehoboth Mission Cemetery. Franklin died Jan. 6 in Phoenix, Ariz. He was born Jan. 14, 1950 in Fort Defiance into the Mexican People Clan for the Zia People Clan. Survivors include his daughters, Connie Franklin of Farmington, Kerry Franklin of Twin Lakes, Wynice Franklin of Albuquerque; sisters, Anita Chicharello of Gallup, Sadie Jefferson of Twin Lakes; brothers, Ernest Franklin Sr. and Mark Franklin Sr. both of Twin Lakes, Norman Franklin of Brimhall, N.M.; five grandchildren. Franklin was preceded in death by his father, James Franklin; mother, Marita T. Franklin; brother, David Franklin. Pallbearers will be Darrell Atkins, Darrick Franklin, Julian Franklin, Mark Franklin, Sr., Norman Franklin, Wayne Franklin and Dominic Jefferson. Rollie Mortuary is in charge of arrangements. Leona Nez Begay STEAMBOAT, Ariz. - Funeral services for Leona Nez Begay, 86, will be at 10 a.m., Tuesday, Jan. 11 at the All Saints Mission. Father Flann O' Neil will officiate. Burial will be in Cornfield, Cornfield, Ariz. Begay died Jan. 6 in Ganado, Ariz. She was born August 8, 1919 in Steamboat, Ariz. into the Big Water People Clan for the Towering House People Clan. Begay attended St. Michael Indian Mission School from 1926-1934 and also attended Fort Defiance Mission School. She completed 8th grade. She was a homemaker, weaver, and housewife. Survivors include her sons, David Begay, Bruce Begay, Danny Begay; daughters, Ella B. Jim, Maggie A. Nelson, Elouis Begay, Marie A. Begay, Rose Begay, Rena Begay; sisters, Maggie Kayonnie and Mae Kee; 33 grandchildren and 49 grandchildren. Begay was preceded in death by her husband, Neswood Begay; brothers, Albert Kee and Ken Elliot. Pallbearers will be Erick Begay, Viadel Nelson, Deviel Nelson, Kevin Jim, Jerome Begay and Shawn Begay. Tse Bonito is in charge of arrangements. Copyright c. 2005 the Gallup Independent. -=-=-=- January 4, 2005 Garyson Tsipai Graveside Services for Garyson Tsipai, 20, of Jeddito, were held on Thursday, December 30, 2004 at 1 p.m. at Jeddito Community Cemetery. Interment was also at Jeddito Community Cemetery. Garyson Tsipai was born on May 4, 1984 in Keams Canyon. He passed away in Jeddito on December 26, 2004. He is survived by his father, Tom Bahe James and mother, Julia Tsipai; daughter, Raiden Tsipai; girlfriend, Nakisha Sage; brothers, Jerald Tsipai, Antawn Yazzie, Travis Tsipai and Alonzo Yazzie; sisters, Arlinda Tsipai, Belinda Tsipai, Shannon Yazzie and Wakisha Yazzie; grandparents, Bahe and Eleanor Tsipai; aunts, Mary, Janet, Rachel, Margie, Marrietta and Peggy, uncles, Patrick and Norman. Garyson was preceded in death by his uncles, Raymond and Elton Tsipai. Arrangements were under the care of Greer's Mortuary of Winslow. Nelvin Alex Franklin Funeral Services for Nelvin Alex Franklin, 25, of Birdsprings, were held on Thursday, December 30, 2004 at 10 a.m. at the Church of Jesus Christ of Latter-Day Saints in Winslow, with Elmer Gambler presiding. Interment was in Desert View Cemetery. Nelvin Franklin was born on March 23, 1979 in Ft. Defiance to parents, Nelson and Vicki Franklin. He passed away in Leupp on December 24, 2004. He is survived by his father, Nelson Franklin and mother, Vicki Franklin; brothers, Nika Jay Franklin and Nelson Etsitty; sisters, Daphne Betone, Deborah Thomas and Venell Franklin; many aunts, uncles, nieces, nephews and cousins. He was preceded in death by his brothers, Nathan Franklin and Derek Franklin; maternal grandparents, Alex and Amy Williams; paternal grandparents, Kee and Mary Franklin. Arrangements were under the care of Greer's Mortuary of Winslow. Copyright c. 2005 The Winslow Mail. -=-=-=- January 5, 2005 Bernita Jensen Bernita Jensen, 47, died in a car accident Thursday, Dec. 30, 2004, near Gray Mountain. Ms. Jensen was born August 8, 1957, in Tuba City, to Joe and Daisy Begay Jensen. She was a Native American jewelry artist who loved to travel and read. She had a great sense of humor and loved her family. Ms. Jensen is survived by her best friend and mate Jonathan Williams; sons Kenrick Kipp Tracy and Shandiin David Elijah Harrison; daughters Taina Tracy, Joni Tracy, Tamera Toni Tracy, Kara Marcia Harrison, Micah Joe Harrison, Melody Tracy, Jolene Kimberly Tracy and Cheltsie Rae Jensen; seven grandchildren; mother Daisy B. Jensen; brothers Fred Jensen and Joe Jensen Jr.; and sisters Helen Begay, Marie Colorado, Rosie Jensen, Maryanne McClellan, Sarah Jensen, Verna Jensen, Judy Jensen and Shirley Jensen. She was preceded in death by her father, Joe Jensen Sr.; brother James Jensen; and sister Mae Pete. Memorial services will be Thursday, Jan. 6, 2005, at 10 a.m. at El Nathan Conference Center, 3910 El Paso Drive, Flagstaff. Interment will be in Citizens Cemetery, 800 S. Verde St. Please send condolences to the family at http://www.flagstaffmortuary.com. Arrangements are being handled by Flagstaff Mortuary. Copyright c. 2000-2005 Arizona Daily Sun. -=-=-=- January 7, 2005 Dena "Dayaye" Colelay, 89, died Dec. 31, 2004. She was born May 15, 1915. Her body was brought back Wednesday, Jan. 5 to the residence of Ira and Christine Sanchez in Whiteriver for a one night wake. She is survived by one step-sister Dora Dayaye; daughter, Christine Sanchez; two sons, Watson Colelay and Anthony Colelay; 17 grandchildren; 50 great-grandchildren; and 35 great-great grandchildren. Funeral services were held Thursday, Jan. 6 at the North Fork Miracle Church with Bro. Edmund Cosay officiating. Silver Creek Chapel Mortuary handled arrangements. Deidre DeAnn Dahkoshay, David Jeremy Dahkoshay David Jeremy Dahkoshay and Deidre DeAnn Dahkoshay went home to be with the Lord Jan. 3, 2005. Both will be greatly missed by family and friends. David was born Dec. 13, 1987. He was a gifted musician and could play any instrument he picked up. He was a member of the Snowflake High School Band, choir and orchestra. Deidre was born June 30, 1986. She graduated in 2004 from Alchesay High School with honors, was on the National Honor Society and always maintained high grades. She loved kids and enjoyed working with the elderly. She was attending ASU in Tempe. They are survived by their parents Gerald and Annette (Bead) Dahkoshay; paternal grandmother Nellie (Dahkoshay) Cody; maternal grandparents Demie Bead and the late Sarah (Rustin)Bead; along with many aunts, uncles, cousins and friends. A two night wake will begin Saturday, Jan. 8 starting at 10 a.m. at Dernie Bead's residence in Canyon Day. Funeral services will be held Monday, Jan. 10 at 11 a.m. in the Chief Alchesay Activity Center. Burial will be at Canyon Day Cemetery. All dignitaries and gospel singers are invited. Copyright c. 2005 White Mountain Independent. -=-=-=- January 6, 2005 Dennis J. August "Augie" Jan. 22, 1938 - Jan. 3 2005 Dennis was a very loving husband, father, grandfather, uncle and friend to all those who knew him. He was born January 22, 1938 to Cyprian and Marjorie (Blanc) August in Garden Bay, British Columbia. After fighting a courageous battle with cancer, Dennis left us on January 3, 2005. He leaves behind his beloved wife Evelyn August of the family home; his daughter Denise McKenzie; her children Curtis, Taryn, and Kyle. His son Roland, wife Lisa and their children, Gabe, Chelsey and Jordyn; his daughter Nadine (Babe) Tracy; her children James (JT) and his wife Reyna; and son Jammin and also his great-grandson Devonte; sisters Corrine (Lloyd), Donna (Vern), Beverly (Angus); brother Herb (Marilyn) from Sechelt, British Columbia; sister-in-law Delly (Ray), Viola (Alex), Teresa (Ray), Margaret (Gerry), Alice, Diane, Sandy; brother-in-laws Tony and Rick; numerous nieces and nephews and may special friends including his little buddy Slater. Dennis worked for Weyerhauser Kraft for 26 years as an electrician. He also worked for IBEW Local #191 for 10 years and retired in May of 2003. Dennis had a strong love of music and loved to play the accordion with Don and the Country Boys and also with the Old Time Fiddlers. He was also proud of the Elder status with the Sechelt Indian Band. We would like to thank Swedish Hospital and the Poly Clinic, Fred Hutchinson Cancer Center and the University of Washington Hospital, all of Seattle. We would also like to thank Hospice of Snohomish County for all of their help. A memorial Mass will be held Saturday, January 8, 2005 at Our Lady of Perpetual Help Catholic Church, 2617 Cedar St., Everett, WA at 11:00A.M. A luncheon following the service will be at V.F.W., Basement Hall, 2711 Oakes St., in Everett, WA (parking in rear). Remembrances may be made to the American Diabetes Association, Hospice, or to the Cancer Research Center of your choice. Copyright c. 2005 The Daily Herald Co., Everett, Wash. -=-=-=- January 6, 2005 Wanda Yellowhair ASHLAND - Wanda Yellowhair, age 56, of Ashland, passed away on Jan. 2, 2005, at the Parkview Convalescent Care in Billings. Wanda attended grade school in Ashland and later finished her education in Busby. Following her schooling, Wanda moved to California, where she worked as a nurse's aid. She later returned to Ashland. Wanda worked at the Gilds Arts & Crafts in St. Labre. Following her time in St. Labre, she worked at the Ashland saw mill until she became ill. She enjoyed doing arts and crafts of any kind, including beading. She also enjoyed traveling with her friends and family. She liked going to powwows, camping and listening to peyote music. She was a member of the Northern American Catholic Church. Wanda is survived by her sons, Darren and his wife NadineYellowhair, Kevin Bordeaux and Wayne Bordeaux; her grandchildren Durran Yellowhair, Darian Yellowhair, Darren Yellowhair Jr., Darika Yellowhair, Keisha Eagle, Jayna Two Moons and Andrew Quiroz; her close aunt, Lena Grey; her nephews, Warren "Gus" Yellowhair, Monty Yellowhair and Isadore Whitewolf; her nieces, Lois Magpie, Clarice Cox and Gennevive Seminole. She is preceded in death by her parents; her daughter, Tanya Eagle; her three brothers, Patrick, Johnny and Anthony; and her sister, Elaine. Wake service will be held on Friday, Jan. 7, at 7 p.m., at the St. Labre Social Room in Ashland. Funeral service will be held on Saturday, Jan. 8, at 11 a.m. at the St. Labre Catholic Church in Ashland. Interment will follow in the St. Labre Cemetery in Ashland. Condolences can be made to the Yellowhair family at www.stevensonandsons. com. Stevenson and Sons Funeral Home of Forsyth is in charge of these arrangements. Copyright c. 2005 The Billings Gazette, a division of Lee Enterprises. -=-=-=- January 8, 2005 Diana Old Elk LODGE GRASS - Diana Marie Old Elk, 63, of Lodge Grass passed away Jan. 5, 2005, in the Crow Agency IHS Hospital, following a struggle with cancer. Ambitious Woman was born June 10, 1941, in Crow Agency, a daughter of John and Clara Whiteman Stewart. She grew up in the Crow Agency area and received her education at the Flandreau Indian School in South Dakota. Diana married George Old Elk, Jr. in 1969, and the couple made their home in Lodge Grass. She worked for the Ashland Guild Arts and Grafts, Crow Detox Center, was a Crow Tribal Home Care provider and a CNA at the Crow Hospital. She was a member of the Greasy Mouth Clan, a child of the Ties the Bundle Clan and the Tobacco Society. After her family, the focus of her life was her commitment to the Catholic Church, where she served the Lodge Grass Our Lady of Loretto parish as a council member, music minister and Eucharistic minister. She was also a member of the Third Order of Secular Franciscans, PAC for Lodge Grass and St. Labre, Ree Society and the Crow Hymns Project. Diana was a dedicated mother who cherished her children and grandchildren. She was a talented singer, cook and seamstress, who designed and lovingly sewed wedding dresses, special occasion clothing and traditional buckskin dresses. She was also known for her talents as a traditional Crow hop dancer. She owned the right to set up the Tobacco Society Lodge. Her parents; son, Wesley; daughters, Roberta and Charmion; grandchildren, Angel, Todd, Jordan and DeAllen, sisters, Monica, Mabel and Ethyl; brothers, Frederick and Lawrence, Tobacco Society mother, Mae Childs; niece, Brenda and a nephew, George preceded Diana in death. Survivors include her husband, George of the family home; her daughters, Amy (Thomas) Yellowtail, Julane Old Elk, and Shannon (Kyle) Routh of Lodge Grass, Twila (Howard) Old Chief, Jr. of Billings, Georgianne Old Elk, Janet V. (Shobe) Little Light and Vicki Stone of Crow Agency; sons, Esley and Shawndae (Ashley) Old Elk of Lodge Grass, Lyle, Lyndon (Felicia) and George (Gloria) Old Elk, III of Crow Agency; children she raised as her own, Ashley Three Irons, Jeff (Valerie) Packs the Hat, Jennifer (Kenneth) Turns Plenty, Elsie, Carla and Raymond (Regina) Falls Down, III; her godchildren, Paulette Not Afraid and Melvin Pretty on Top; her sisters, Bernadette Stewart, Victoria Three Irons, Faith (Bruce) Iron, Ardith (Clifford) Bird in Ground, Constance Stewart, Veronica (Sidney) Eastman, Evangeline Blacksmith, Marlene Whiteman, Alice Mae LaForge, Priscilla Gardner, Wilma (Lawrence) Stands, Clarise (Robert) Kindness and Beverly (Thomas) Pretty on Top; her brothers, John Myron (Davey Jean), Joseph, David, Myron Shawn and Reuben Stewart, Blaine (Beldean), John (Francine), Henry (Sarah) and Ivan Blake (Lucille) Small, Leland (Dee Dee) Rock, Larry (Ava) and Everett (Lynda) Whiteman, Paul Bad Horse, Jr., Thomas (Cheryl), Harold and Vernon (Carol) White Clay, Jr.; her adopted children, Bethyanna Pease, Frankie Bastien, Todd Graham, Brad Pilkington, Rusty Ware, Dr. David Jackson, Evan Pretty on Top, Budine Bends, Tracy Little Light, Joanie Pease, Jeanine LaForge, Kayla Roundstone, Susan Horn, Brian Blacksmith and Charlene Black Eagle; an adopted sister, Regina Pretty on Top, her adopted brothers, Bill Joseph, Merle Plain Feather, Wayne Not Afraid, Mark Misner, Pete and Joe Bruised Head; her aunts, Pauline Small, Louella Johnson, Marjorie Pease, Mary Helen Medicine Horse, Harriett Don't Mix and Joann Horn; her uncles, Oliver Pease, Floyd Horn and Joe Medicine Crow; her grandchildren, Merval, Ethan, Chelsey, Joe, Jacob, Janiece, Tia, David, Meigha, Mary, Joe, Ashton, Charmaye, Allen, George, Arbonnie, Leandra, Rodney, Esley Jr, Kellie, Breanna, Kylee, Levi, Jonny Jo, Trisha, Steven, Francesca, Evalina, Elizabeth, Jon Gary, Elery, Olonda, Ivy, Robert, Tristan, Lyle Jr., TJ, Misty, Corrina, Naomi, Elaine, Jonathon, Ashley, Kyle, Colt, Flora, Clarena, JT, Mariah, Garrison, Monica, Larny Boy, Jamie, Aaron, Ian and Micah; her nieces and nephews, Dusty Old Elk, Jonas Red Star, Lavene Rides the Horse, Thomas, Marlin, Elmer and Marlon Dino Yarlott, Sandy Mountain Sheep, Nicolette, Jared and Conrad Stewart, Ada Monroy, Kim Iron, Magentarose Bird in Ground, Claire Kindness, Victoria and David Hargett, Delbert White Clay, Jessie, Hannah, Holly, Paulie, Cortney, Kelsey, Tracy, Kurrie, Clinton, Walker and John Small, Roxanne Not Afraid, Cecile and George Real Bird, Paula Plenty, Edwin and Lena Tsosie, Elijah, Luke, Zac and Leland Rock, Jr., Adam Elk Boy, Gene Dreamer, John Arnoux, Sharon, Pauline Michelle, Rochelle, Gary Joe, Carey and Barry Whiteman; her Tobacco Society brother, Barney Old Coyote; as well as her extended family, including the Whiteman Runs Him, Pretty Eagle, Stewart, Horn, Fredericks, Young Bird, Don't Mix, Blaine, Foote, Lone Fight, White Hip, Spotted Horse, Black Eagle, Black Wolf, Old Coyote, Old Horn, Bull Chief and White Clay families. Our family would like to extend a special thank you to Dr. Bunt and Dr. Mark and the hospital staff for all of the special care provided to our loved one. Rosary will be recited 4 p.m. Sunday, Jan. 9, in the Bullis Funeral Chapel. Funeral Mass will be celebrated 10 a.m. Monday, Jan. 10, in the Lodge Grass Our Lady of Loretto Catholic Church. Rite of Committal will follow in the Lodge Grass Cemetery. Bullis Mortuary of Hardin has been entrusted with the arrangements. January 10, 2005 Penny Bea Powers Penny Bea Powers, 58, of Billings passed away Saturday, Jan. 8, 2005, following a short illness. She was born Jan. 15, 1946 in Thermopolis, Wyo., a daughter of Thomas and Budoin Dunkin Powers. She grew up in the Wyola area and graduated from Lodge Grass High School in 1964. She later attended a nursing school in California. Penny returned to the Wyola area and married Anthony Bear Don't Walk. She was later divorced. She enjoyed reading, however, the joy of here life was her children and grandchildren. She never refused the opportunity to be with them. Her parents and a brother, Paul, preceded Penny in death. Survivors include her daughters, Jetara Pretty Weasel, Emily Illyana and Tazmia Bear Don't Walk; her sons, Anthony (Camille), Ernie, Jeremy (Jesica) and Aaron Bear Don't Walk; her finance, Tyrone Rides Horse; her adopted daughters, Juanita Googler, Verna Moore and Danetta Brien; her adopted sons, Shane (Bobby) Schenderline, Kenny Wyles, Vern Moore, Clinton Nomee, Courtney Stewart, Stanford and Roy rides Horse; her brothers, Pat, Danny (Rhonda) and Darwin (Ann) Powers; her adopted sisters, Clara (Joseph) Bulltail, Sandy (Tom) Quann, Connie Jackson and Verjama Yellowtail; an adopted brother, Harry Dean Springfield; 25 grandchildren and two great-grandchildren. Funeral services will be 1 p.m. Wednesday Jan. 12 in the Bullis Funeral Chapel. Cremation will follow the services. Private family inurnment will be held at a later date. Bullis Mortuary of Hardin has been entrusted with the arrangements. Copyright c. 2005 The Billings Outpost. -=-=-=- Golden Triangle On-Line Obituaries The following obituaries appeared in the Cut Bank Pioneer Press, Shelby Promoter, Valierian or Glacier Reporter this week. January 6, 2005 Amelia E. Walter Amelia E. LaPier Walter, 79, of Browning, passed away Friday, Dec. 31, 2004 of natural causes at the Blackfeet Care Center in Browning. Funeral mass was held Wednesday at Little Flower Catholic Church in Browning. Burial followed in McGovern Cemetery at Lower Freeze Out Ridge. Pondera Funeral Home handled the arrangements. Amelia worked as a bartender, cook, dishwasher, and a ranch housewife. She lived most of her adult life in Browning. Survivors include a sister, Marjorie Gladue of Wash.; daughters, Diedre Kipp of Browning, Diane Fields of Kevin, and Bernadette Trombley of Browning; sons, Kenneth Walter and John Walter, both of Browning; 15 grandchildren, 12 great-grandchildren, and one great great-grandchild; and numerous nieces and nephews. She was preceded in death by her parents; her husband, her life-long partner, Thomas; a son, Thomas Jr.; four brothers; five sisters; a granddaughter, Donna; and numerous nieces and nephews. Hailee Maria Blackman Hailee Maria Blackman was stillborn Saturday, Jan. 1, 2005 at a Browning hospital. A wake was held at the Blackman residence in Browning. Services are Thursday at 11 a.m. at the residence of Bill and Jolene Blackman at 216 3rd Ave. SW in Browning. Day Funeral Home is in charge of arrangements. Survivors include her mother, Billie Jo Blackman of Browning; grandparents Bill and Jolene Blackman and great-grandmother Maizie Upham. She was preceded in death by her great-grandfather Joe; a great- grandmother Sipe; and two uncles, Dutch and Warren Lee. Copyright c. 2005 Golden Triangle Newspapers. -=-=-=- January 4, 2005 Hailee Maria Blackman BROWNING - Hailee Maria Blackman, infant daughter of Billie Jo Blackman of Browning, was stillborn Saturday at a Browning hospital. Hailee's wake has begun at the Bill and Jolene Blackman residence at 216 3rd Ave. Southwest in Browning. Her funeral is 11 a.m. Thursday at the residence, with burial in Willow Creek Cemetery. Day Funeral Home is handling arrangements. In addition to her mother, Hailee is survived by her grandparents, Bill and Jolene Blackman of Browning, and her great-grandmother, Maizie Lepham. She was preceded in death by her great-grandpa Joe; uncles Dutchy and Warren Lee; and her great-grandma Sipe. January 9, 2005 Wilbur Lee Bear Leggins BROWNING - Wilbur Lee Bear Leggins, 43, of Browning, a craftsman and artist, died Thursday at a Browning hospital. The cause of death has not yet been determined. His wake is in progress at Old Eagle Shield Center. A prayer service is 7 p.m. Tuesday at Browning United Methodist Church. His funeral is 1 p.m. Wednesday at the church, with burial in Swims Under Cemetery. Survivors include sisters Wilma Bull Plume of Browning, Jewell Ramirez of Portland, Ore., and Freda Bear Leggins of Polson; and a brother, Clayton Bear Leggins of Lake Chilan, Wash. Rita Marie Devereaux BROWNING - Rita Marie Devereaux, 35 of Browning, a dental assistant, died of heart failure Wednesday at a Browning hospital. Rosary service is 7 p.m. Monday at Little Flower Parish in Browning. Her funeral is 11 a.m. Tuesday at the church, with burial in Willow Creek Cemetery. Day Funeral Home is handling arrangements. Survivors include a daughter, Jennifer Devereaux Cruz; a son, Richard Devereaux Cruz; her mother, Cecelia Running Crane Devereaux; sisters Gaylene Running Crane Devereaux, Helen Running Crane Devereaux, Janet Running Crane Devereaux, Patricia Running Crane Devereaux, Bootsie Running Crane Devereaux and Theresa Feathers; brothers Faron Running Crane Devereaux, Wade Running Crane Devereaux and Lloyd Running Crane Devereaux, all of Browning. Copyright c. 2005 Great Falls Tribune, a division of Lee Enterprises. -=-=-=- January 7, 2005 Gloria Fisher LAS VEGAS/ROCKY BOY - Gloria Fisher, also known as O-sah-w pah-s-Kwah-w, which means Yellow Sun in Cree, 60, died Wednesday, Jan. 5, 2005, at Las Vegas. A funeral service will take place Saturday morning at Our Saviour's Lutheran Church at Rocky Boy with interment to follow at Rocky Boy Cemetery. Gloria was born Dec. 7, 1944, at Havre. She was an enrolled member of the Chippewa Cree Tribe. Gloria spent the last 16 years working and living in Las Vegas. Her most recent job was as corporate security officer with Nevada Power Co. Copyright c. 2005 Havre Daily News. -=-=-=- January 8, 2005 Wendy Montour MONTOUR (Smith) Wendy (Wens) - After a lengthy battle, Wens began her next journey at the St. Joseph's Hospital in Hamilton on Friday, January 7, 2005. Wens, age 63, is survived by her children, William K. Montour Jr. and Colleen, Darren and Julie, Jacqui and Randy, Bruce and Carolyn; grandchildren Bailly, Nicholas, Kennedy, Lukas, Chad, Katie, Matt, Marty, Wyatt and Jordan; sisters Elaine Hill, Irma (Thomas) Martin and Jewel (Ralph) Sowden; brothers Roger (Sara) Smith, Gary, Rolly (Myrn) Smith, Neil (Alice) Smith, Paul (Carol) Smith; many nieces and nephews; predeceased by her parents Sidney and Hazel Smith, sister Betty Peters and sister-in-law Shirley Smith. Wens' friends will remember her strong right arm as the right fielder and as an "ace" batter for the Ohsweken Mohawks in the 1960s. The Family will honour her life with visitation at the HYDE & MOTT CHAPEL of R. H. B. Anderson Funeral Homes Ltd. in Hagersville on Monday, January 10 after 2 p. m. where funeral service will be held in the Chapel on Tuesday, January 11th, at 1 p. m. Internment at St. Paul's Anglican Cemetery, Sour Springs Road, Six Nations Indian Reserve. Evening prayers 7 p. m. Monday, January 10, 2005. January 8, 2005 Wendy Montour MONTOUR (Smith) Wendy (Wens) - After a lengthy battle, Wens began her next journey at the St. Joseph's Hospital in Hamilton on Friday, January 7, 2005. Wens, age 63, is survived by her children, William K. Montour Jr. and Colleen, Darren and Julie, Jacqui and Randy, Bruce and Carolyn; grandchildren Bailly, Nicholas, Kennedy, Lukas, Chad, Katie, Matt, Marty, Wyatt and Jordan; sisters Elaine Hill, Irma (Thomas) Martin and Jewel (Ralph) Sowden; brothers Roger (Sara) Smith, Gary, Rolly (Myrn) Smith, Neil (Alice) Smith, Paul (Carol) Smith; many nieces and nephews; predeceased by her parents Sidney and Hazel Smith, sister Betty Peters and sister-in-law Shirley Smith. Wens' friends will remember her strong right arm as the right fielder and as an "ace" batter for the Ohsweken Mohawks in the 1960s. The Family will honour her life with visitation at the HYDE & MOTT CHAPEL of R. H. B. Anderson Funeral Homes Ltd. in Hagersville on Monday, January 10 after 2 p. m. where funeral service will be held in the Chapel on Tuesday, January 11th, at 1 p. m. Internment at St. Paul's Anglican Cemetery, Sour Springs Road, Six Nations Indian Reserve. Evening prayers 7 p. m. Monday, January 10, 2005. Copyright c. 2005 Brantford Expositor. -=-=-=- January 4, 2004 Harold Henry Ochapowace First Nation, SK HENRY, HAROLD - Passed away peacefully at the Regina General Hospital on Saturday, January 1, 2005 at the age of 70 years. Harold was predeceased by his grandparents: Sam and Christine Taypotat and Louie and Sarah Allary; his parents, Roderick and Ella Henry; brothers: Louie, Lawrence, and Clifford; sisters Pearl Delorme and Evelyn (in infancy). Harold is survived by his long-time companion Harriet Sammy, Whitebear First Nation; a brother Wilbert, Ochapowace First Nation; sisters: Caroline Wasacase, Kahkewistahaw First Nation; Lavina (Alex) Dorma, Ochapowace First Nation; Ruth (George) Henry, Kahkewistahaw First Nation and Donna (Maurice) Quesnel, Edmonton; aunts Lillian Sparvier, Cowessess First Nation and numerous nieces, nephews, and grandchildren. A traditional feast will take place at the Fred Bear Complex, Ochapowace First Nation at 12:00 PM on Thursday, January 6, 2005 followed by the funeral service at 2:00 PM with Rev. Hector Bunnie officiating. Interment in Kahkewistahaw Cemetery. A wake will be held on Wednesday, January 5, 2005 at the Fred Bear Complex, Ochapowace First Nation. Arrangements entrusted to Tubman Cremation and Funeral Services, 1-800-667-8962. January 10, 2005 Stella Marjorie Severight SEVERIGHT - Stella Marjorie passed away peacefully on Friday, January 7, 2005 at St. Joseph's Integrated Care Centre, Lestock, SK, at the age of 75 years. Stella was predeceased by her husband Ralph Ernest Severight, sons: Harold (Butch) Shingoose, Ernest, Alvin, Edward, Johnny, Ralph Jr. and Terry, two daughters: Ruby and Gloria, parents John Cyr and Priscilla Bird. She leaves to mourn her brother Frank E. (Rose) Cyr, four sisters: Madeline Pratt, Ruby McNab, Victoria Cyr and Alice (Paul) Fisher, brother- in-law Clarence (Alice) Pratt, sister-in-law Thelma Pratt, two sons: Robert (Brenda) and Hector, four daughters: Emily, Patricia (Morley), Evelyn and Marie, special grandchildren: Sheri Severight, Patrick Severight, Cindy Cyr, Shaun LaQuette, Angela Severight, Shanna Beauman & Robin Beauman, 31 grandchildren & 33 great grandchildren, numerous nieces, nephews & cousins. Prayers will be held on Monday, January 10, 2005 at 6 P.M. at the Gordon First Nation Gymnasium with the Wake to follow. Funeral Service will be held on Tuesday, January 11, 2005 at 2 P.M. at the Gordon First Nation Gymnasium with Rev. Art Anderson officiating with burial to follow at St. Luke Cemetery. Arrangements are in care of LEE FUNERAL HOME 757-8645. Copyright c. 2000-2005 Regina Leader Post Group Inc. -=-=-=- January 4, 2004 James First Charger JAMES FIRST CHARGER Sr. passed away in Lacombe, Alberta on December 29th, 2004 at the age of 81 years. Survived by son Dennis First Charger, grandchildren, nephews and nieces. Funeral arrangements to be announced later. Arrangements entrusted to Salmon Funeral Home, 653-3844. Copyright c. 2005 Alberta Newspaper Group, Inc./Lethbridge Herald.