By: Frank Larue
“It feels great to represent the indigenous people of this country and to honour the people who made this award possible…..indigenous music has informed the mainstream since pop music was invented.. indigenous culture has informed everything… it represents victory for surviving a holocaust…and it represents the continuous journey forward to help preserve language and culture. We are currently in the process of building a studio facility on six nations that will be world class. It will have audio and video capabilities that we hope will facilitate some great music along with the language and culture preservation dvd series.’’ Derek Miller on winning the 2008 Juno Award for his CD, Dirty Looks.
The most exciting aboriginal singer songwriter working today, Derek Miller who’s career was kick started in 2002 with the release of ‘Music Is The Medicine.’ took his career to another level in 2008 with the release of ’Dirty Looks.’ Which garnished him his second Juno Award in March and will be followed by a live DVD, his next recording will feature a duet with Willie Nelson along with stellar musicians Double Trouble who were the rhythm section for the late great Stevie Ray Vaughn.
The new CD. ‘Dirty Looks’ is a collection of songs that reflect the changes he went through purging the bad habits he had cultivated on the road. Derek spent some time in the one place you won’t find Amy Winehouse, a rehab centre. The mood of his new materiel may be somber but his guitar playing is all fire and brimstone. From the scorching blues licks in The Devil Came Down on Sunday to the subtle melodic touches he adds on Stormy Eyes. Derek Miller consolidates his standing has one of the finest musicians of his generation.
Read more here: http://www.firstnationsdrum.com/index.html
Wednesday, June 25, 2008
Today in history...
June 25, 1876: Battle of Little Bighorn (Custer’s Last Stand). Plains tribes led by Chief Sitting Bull and Crazy Horse are victorious in a battle with the U.S. Seventh Calvary. To this day, 132 years after the fact, the Battle of Little Bighorn is the most famous of the Indian Wars. The victory against Custer was overwhelming and remains a proud moment for North American Indian people.
Monday, June 23, 2008
One Moment at a Time
One Moment at a Time
By: Pamela Waterbird Davison
Copyright 2007
Listen…
For the opportunity to grow. It exists in every moment of every day. It waits to be heard through the noise of our fears. Be quiet and listen. Not all our questions need to be answered right now. Wait to let the seeds take root and sprout before we decide it’s time to harvest. Some things just take time.
Pay attention…
To the weeds of fear threatening to choke mind and spirit. Clear the clutter and get down to the heart of the matter. Study what is there, seek the truth, then discard what would deny us the feast of who we might become. This cannot be neglected.
Commit…
To expanding heart and soul with every possible good thing there is. Be vigilant. Be honest. Be compassionate - for only unconditional love will bring about the fruit which will sustain us.
Listen…
And hear what Great Spirit would have us know. In our solitude we will find the voice to guide us. Release the burdens our world would offer and let us be who we are…parents of the future, of our very own legacy. If somehow we should fail each other, let us learn to forgive. When it is time for our harvest we will have much to be grateful for.
This is what it means to weigh the truth every moment of every day. Listen, pay attention, commit, then listen some more. And never forget compassion. After all, we’re in this together and we’re all learning to grow one moment at a time.
Playa Vista: Native American tribe selects new burial ground
By: Gary Walker
Several years after the hallowed burial grounds of a Native American tribe were unceremoniously unearthed on the way to the construction of a residential development in Playa Vista, the caretaker of the tribe's remains has found them a new home.
Like a guide in search of an oasis, Robert Dorame has been tirelessly exploring different sites where his ancestors can be reburied. As the caretaker for the reinterment of his sacred elders' remains, Dorame says selecting the site, as well as preparing them spiritually for their journey home, is a task he takes very seriously.
"The most important thing for me as a most likely descendant, as designated by the Native American Heritage Commission, it is my responsibility to the tribe, to the Indian community at large and to the general public, to make them understand it is very important to us that our ancestors have a peaceful restful place for their repatriation," he said.
The designation "most likely descendant" is a title issued by the commission that empowers Dorame with the discretion to select the final resting place for the remains of his Native American ancestors.
In an exclusive interview with The Argonaut, Dorame was joined by his daughter Mercedes at the site that he has chosen for his ancestor reburial a plot of land at the base of Loyola Marymount University, where centuries ago, the Gabrielino/Tongva lived, hunted and fished. After months of meeting with representatives of developer Steven Soboroff, the president of Playa Vista, the process of finding a resting place for Dorame's ancestors has begun to move forward.
Get more here: http://www.argonautnewspaper.com/articles/2008/06/19/news_-_features/top_stories/2pv.txt
Several years after the hallowed burial grounds of a Native American tribe were unceremoniously unearthed on the way to the construction of a residential development in Playa Vista, the caretaker of the tribe's remains has found them a new home.
Like a guide in search of an oasis, Robert Dorame has been tirelessly exploring different sites where his ancestors can be reburied. As the caretaker for the reinterment of his sacred elders' remains, Dorame says selecting the site, as well as preparing them spiritually for their journey home, is a task he takes very seriously.
"The most important thing for me as a most likely descendant, as designated by the Native American Heritage Commission, it is my responsibility to the tribe, to the Indian community at large and to the general public, to make them understand it is very important to us that our ancestors have a peaceful restful place for their repatriation," he said.
The designation "most likely descendant" is a title issued by the commission that empowers Dorame with the discretion to select the final resting place for the remains of his Native American ancestors.
In an exclusive interview with The Argonaut, Dorame was joined by his daughter Mercedes at the site that he has chosen for his ancestor reburial a plot of land at the base of Loyola Marymount University, where centuries ago, the Gabrielino/Tongva lived, hunted and fished. After months of meeting with representatives of developer Steven Soboroff, the president of Playa Vista, the process of finding a resting place for Dorame's ancestors has begun to move forward.
Get more here: http://www.argonautnewspaper.com/articles/2008/06/19/news_-_features/top_stories/2pv.txt
Native American group opposes water project
By: Dennis Romboy
The National Congress of American Indians has approved a resolution opposing a controversial project to pump water from western Utah and eastern Nevada deserts to Las Vegas.
The congress, comprised of Native American tribes nationwide, contends the plan would lower Great Basin groundwater tables, dry up springs and wells that sustain those lands and irreparably harm plants, animals and people.
"It's the center of life. There is no life without water," said Fermina Stevens, administrator of the Elko Band of the Te-Moak Tribe of Western Shoshone.
Water, she said, is tied to the tribe's culture and spirituality.
The NCAI resolution demands the Nevada state engineer "respect the Great Basin Tribes' right to continued physical, economic cultural and spiritual survival ... "
Whether the resolution, passed at NCAI meetings in Reno earlier this month, carries any weight with the state engineer and the Bureau of Land Management remains to be seen.
"We hope they would take a look at the problem and our concerns," Stevens said.
The Southern Nevada Water Authority wants to build a pipeline to carry as much as 16 million gallons of water a year from Snake Valley, which straddles the Utah-Nevada line, to rapidly growing Las Vegas. Snake Valley includes the arid Great Basin National Park.
"The more we know about the Las Vegas water grab, the worse it looks," said Launce Rake of the Progressive Leadership Alliance of Nevada, which opposes the project.
Developers, he said, are the ones calling the shots. "It's about profit. It's always been about profit."
Rake says the NCAI resolution doesn't have any official influence but "I'm sure the Southern Nevada Water Authority is not happy to see this."
Authority spokesman J.C. Davis said he was vaguely aware of the resolution. Its impact is not a question for the authority but for the BLM and the Nevada state engineer.
Davis said the authority's request has been mischaracterized as a water grab.
"We asked permission to draw upon a resource that no one else is using," he said.
Davis said it's not a matter of whether the aquifers should be tapped, but in what quantities. "The fundamental question is how much can reasonably be drawn without causing adverse environmental impacts," he said.
In addition to American Indian tribes, ranchers, farmers and conservationists have come out against the proposal.
The National Congress of American Indians has approved a resolution opposing a controversial project to pump water from western Utah and eastern Nevada deserts to Las Vegas.
The congress, comprised of Native American tribes nationwide, contends the plan would lower Great Basin groundwater tables, dry up springs and wells that sustain those lands and irreparably harm plants, animals and people.
"It's the center of life. There is no life without water," said Fermina Stevens, administrator of the Elko Band of the Te-Moak Tribe of Western Shoshone.
Water, she said, is tied to the tribe's culture and spirituality.
The NCAI resolution demands the Nevada state engineer "respect the Great Basin Tribes' right to continued physical, economic cultural and spiritual survival ... "
Whether the resolution, passed at NCAI meetings in Reno earlier this month, carries any weight with the state engineer and the Bureau of Land Management remains to be seen.
"We hope they would take a look at the problem and our concerns," Stevens said.
The Southern Nevada Water Authority wants to build a pipeline to carry as much as 16 million gallons of water a year from Snake Valley, which straddles the Utah-Nevada line, to rapidly growing Las Vegas. Snake Valley includes the arid Great Basin National Park.
"The more we know about the Las Vegas water grab, the worse it looks," said Launce Rake of the Progressive Leadership Alliance of Nevada, which opposes the project.
Developers, he said, are the ones calling the shots. "It's about profit. It's always been about profit."
Rake says the NCAI resolution doesn't have any official influence but "I'm sure the Southern Nevada Water Authority is not happy to see this."
Authority spokesman J.C. Davis said he was vaguely aware of the resolution. Its impact is not a question for the authority but for the BLM and the Nevada state engineer.
Davis said the authority's request has been mischaracterized as a water grab.
"We asked permission to draw upon a resource that no one else is using," he said.
Davis said it's not a matter of whether the aquifers should be tapped, but in what quantities. "The fundamental question is how much can reasonably be drawn without causing adverse environmental impacts," he said.
In addition to American Indian tribes, ranchers, farmers and conservationists have come out against the proposal.
"Uncontacted" Amazon Tribe Actually Known for Decades
By: Kelly Hearn
Recent photos of an uncontacted tribe firing arrows at a plane briefly made these Amazon Indians the world's least understood media darlings.
Contrary to many news stories, the isolated group has actually been monitored from a distance for decades, past and current Brazilian government officials say.
No one, however, is known to have had a face-to-face meeting with the nomadic tribe, which lives along the Peru-Brazil border. And no one knows how much, if anything, these rain forest people know about the outside world.
The tribe—whose name remains unknown—was first discovered by outsiders around 1910, according to José Carlos Meirelles, an official with Brazil's Indian-protection agency (FUNAI).
It was Meirelles who released the photos on May 29 through the indigenous-rights advocacy group Survival International.
Meirelles said he made the photos public to prove the group exists. Activist and former FUNAI president Sydney Possuelo agreed that—amid development and doubt over the existence of such tribes—it was necessary to publish them.
Taken in May, the photos became a sensation and spurred debate over how best to protect isolated tribes. Many indigenous-rights advocates see such groups as under threat from oil, gas, and logging interests that covet in the Indians' resource-rich homelands.
Despite such apparent threats, the recently photographed group's population has nearly doubled in the last twenty years, Meirelles added.
There's more to the story here: http://news.nationalgeographic.com/news/2008/06/080619-uncontacted-tribe.html
Recent photos of an uncontacted tribe firing arrows at a plane briefly made these Amazon Indians the world's least understood media darlings.
Contrary to many news stories, the isolated group has actually been monitored from a distance for decades, past and current Brazilian government officials say.
No one, however, is known to have had a face-to-face meeting with the nomadic tribe, which lives along the Peru-Brazil border. And no one knows how much, if anything, these rain forest people know about the outside world.
The tribe—whose name remains unknown—was first discovered by outsiders around 1910, according to José Carlos Meirelles, an official with Brazil's Indian-protection agency (FUNAI).
It was Meirelles who released the photos on May 29 through the indigenous-rights advocacy group Survival International.
Meirelles said he made the photos public to prove the group exists. Activist and former FUNAI president Sydney Possuelo agreed that—amid development and doubt over the existence of such tribes—it was necessary to publish them.
Taken in May, the photos became a sensation and spurred debate over how best to protect isolated tribes. Many indigenous-rights advocates see such groups as under threat from oil, gas, and logging interests that covet in the Indians' resource-rich homelands.
Despite such apparent threats, the recently photographed group's population has nearly doubled in the last twenty years, Meirelles added.
There's more to the story here: http://news.nationalgeographic.com/news/2008/06/080619-uncontacted-tribe.html
Friday, June 20, 2008
Native Graduate wins case; walks with feathers
By: Conan Gasque
FAYETTEVILLE - For every high school senior, graduation is a day they've anticipated for years. It's a day when they're surrounded by family members to celebrate and remember their accomplishments. For Purnell Swett senior Corey Bird, it was a chance to remember family members who are no longer with him. That’s why he wore two feathers on his robe when he walked across the stage.
"It means a lot,” he said. “It's in remembrance of my mother and my grandfather, and it allows them to be here with me."
For Bird, graduation marked the end of the hard work of high school. But it also marked the end of a battle to wear the feathers that represent his family and his Native American heritage. Last month, principals told him he could be pulled from the graduation if he wore the feathers. Corey, supported by his father and family, choose instead to take a stand for the right to wear his feathers.
The Native American Rights Fund (NARF) and the American Civil Liberties Union (ACLU) on June 5th sent a letter to Robeson County school officials expressing their concerns about a policy that would have prevented Corey Bird from wearing two eagle feathers on his graduation gown or cap.
Katherine Parker, legal director with ACLU North Carolina, said that school's " policy is bad and violates the rights of Corey and his father, Samuel Bird.
Steve Moore, senior staff attorney with the Native American Rights Fund in Boulder, Colo., said other schools have struggled with this issue and have understood that permitting the wearing of the eagle feathers at graduation is not only good policy, “but the right thing to do from a human perspective.”
Both NARF and the ACLU urged the school district to allow Corey to wear his feathers. Corey's cousin Olivia also was battling for her right to wear three small eagle feathers on her graduation outfit. On June 13th, the Board of Education granted Corey and his cousin permission to wear them.
"I'm just so proud of my son that he stood up for what he believed in," Corey’s father Samuel said after the graduation. Bird graduated from Purnell Swett with honors.
NARF attorney Steve Moore stated that NARF will be working on a "resource kit" for Native students and their families that will provide information and resources to aide other students like Corey who run into struggles with wearing their eagle feathers and/or traditional regalia at their graduation ceremonies. The resource kit will be available through NARF's website in the near future.
Watch NEWS 14 coverage of Corey's graduation with his feathers
FAYETTEVILLE - For every high school senior, graduation is a day they've anticipated for years. It's a day when they're surrounded by family members to celebrate and remember their accomplishments. For Purnell Swett senior Corey Bird, it was a chance to remember family members who are no longer with him. That’s why he wore two feathers on his robe when he walked across the stage.
"It means a lot,” he said. “It's in remembrance of my mother and my grandfather, and it allows them to be here with me."
For Bird, graduation marked the end of the hard work of high school. But it also marked the end of a battle to wear the feathers that represent his family and his Native American heritage. Last month, principals told him he could be pulled from the graduation if he wore the feathers. Corey, supported by his father and family, choose instead to take a stand for the right to wear his feathers.
The Native American Rights Fund (NARF) and the American Civil Liberties Union (ACLU) on June 5th sent a letter to Robeson County school officials expressing their concerns about a policy that would have prevented Corey Bird from wearing two eagle feathers on his graduation gown or cap.
Katherine Parker, legal director with ACLU North Carolina, said that school's " policy is bad and violates the rights of Corey and his father, Samuel Bird.
Steve Moore, senior staff attorney with the Native American Rights Fund in Boulder, Colo., said other schools have struggled with this issue and have understood that permitting the wearing of the eagle feathers at graduation is not only good policy, “but the right thing to do from a human perspective.”
Both NARF and the ACLU urged the school district to allow Corey to wear his feathers. Corey's cousin Olivia also was battling for her right to wear three small eagle feathers on her graduation outfit. On June 13th, the Board of Education granted Corey and his cousin permission to wear them.
"I'm just so proud of my son that he stood up for what he believed in," Corey’s father Samuel said after the graduation. Bird graduated from Purnell Swett with honors.
NARF attorney Steve Moore stated that NARF will be working on a "resource kit" for Native students and their families that will provide information and resources to aide other students like Corey who run into struggles with wearing their eagle feathers and/or traditional regalia at their graduation ceremonies. The resource kit will be available through NARF's website in the near future.
Watch NEWS 14 coverage of Corey's graduation with his feathers
Native American group welcomes summer with moonrise ceremony
By: Abbey Stirgwolt
NEWARK -- A group of seven sat huddled against the chill of the Wednesday dusk and remained perfectly silent and still, obscured from view by a billow of smoke that blew from a shallow dish of burning sage.
As they awaited the rising of the moon atop Observatory Mound in the Octagon Earthworks, the members of the Native American Alliance of Ohio prayed to the Creator and told stories of the moon and stars.
They were there to usher in the coming summer, a tradition observed by their people for many years, said Barbara Crandell, 79, whose heritage is Cherokee.
"This particular day is the first full moon after the blackberries bloom," Crandell said, noting that Native American tradition first marked the change of seasons by plants and crops, not by the white culture's calendar.
The group chose the Octagon Earthworks for the gathering because of the location's rich ties with their ancestors, Crandell said.
"We're at a sacred place, a native place," said Pat Mason, who is a member of the Friends of the Mounds organization.
Crandell said the meeting was facilitated on the grounds, which normally are closed to the public, through the Ohio Historical Society.
"There's a great significance to me, being on the Observatory Mound," she said.
As she stood on a platform overlooking the Octagon Earthworks -- now the site of Moundbuilders Country Club -- Helen Griffin also reflected on the stories the mounds contained.
"These mounds are like church places to us," Griffin said, noting many of the area mounds had been desecrated by people who she said do not seem to understand their significance. "These mounds are very important to us because they are our connection to our past."
There's more here: http://www.newarkadvocate.com/apps/pbcs.dll/article?AID=/20080619/NEWS01/806190337/1002
NEWARK -- A group of seven sat huddled against the chill of the Wednesday dusk and remained perfectly silent and still, obscured from view by a billow of smoke that blew from a shallow dish of burning sage.
As they awaited the rising of the moon atop Observatory Mound in the Octagon Earthworks, the members of the Native American Alliance of Ohio prayed to the Creator and told stories of the moon and stars.
They were there to usher in the coming summer, a tradition observed by their people for many years, said Barbara Crandell, 79, whose heritage is Cherokee.
"This particular day is the first full moon after the blackberries bloom," Crandell said, noting that Native American tradition first marked the change of seasons by plants and crops, not by the white culture's calendar.
The group chose the Octagon Earthworks for the gathering because of the location's rich ties with their ancestors, Crandell said.
"We're at a sacred place, a native place," said Pat Mason, who is a member of the Friends of the Mounds organization.
Crandell said the meeting was facilitated on the grounds, which normally are closed to the public, through the Ohio Historical Society.
"There's a great significance to me, being on the Observatory Mound," she said.
As she stood on a platform overlooking the Octagon Earthworks -- now the site of Moundbuilders Country Club -- Helen Griffin also reflected on the stories the mounds contained.
"These mounds are like church places to us," Griffin said, noting many of the area mounds had been desecrated by people who she said do not seem to understand their significance. "These mounds are very important to us because they are our connection to our past."
There's more here: http://www.newarkadvocate.com/apps/pbcs.dll/article?AID=/20080619/NEWS01/806190337/1002
Program readies Native American youth to become successful entrepreneurs
By: Jo Dee Black
Matt Walker, 12, would like to own a business one day.
He hasn't pinned down what type, but after this week Matt, who will enter eighth grade at East Middle School next fall, will be better equipped to pursue future entrepreneurial efforts.
A participant in the inaugural First People's Youth Entrepreneurship Camp at the University of Great Falls, Matt met role models, including Native American business owners and accomplished athletes. He even had the chance to meet the governor. Matt also secured a four-year tuition scholarship to UGF if he decides to pursue a college education there after high school.
The camp is the result of a combined effort by Rural Dynamics, the Montana Indian Business Alliance and Montana State University-Billings. The cost is underwritten with a grant from the W.K. Kellogg Foundation and the Montana State Tribal Economic Development Council, with UGF providing on-campus housing, facilities and meals.
"The goal is to build entrepreneurship in Montana's Native American communities," said Adam Gill, the program director for Rural Dynamics. "We are targeting this age group, 13- and 14-year-olds, because they have a good sense of the world now and they can take the leadership lessons they are learning here with them into high school."
The camp's curriculum is based on the best practices used in youth programs already in place on Native American reservations.
Want to know more? Click here: http://www.greatfallstribune.com/apps/pbcs.dll/article?AID=/20080619/BUSINESS/806190318
Matt Walker, 12, would like to own a business one day.
He hasn't pinned down what type, but after this week Matt, who will enter eighth grade at East Middle School next fall, will be better equipped to pursue future entrepreneurial efforts.
A participant in the inaugural First People's Youth Entrepreneurship Camp at the University of Great Falls, Matt met role models, including Native American business owners and accomplished athletes. He even had the chance to meet the governor. Matt also secured a four-year tuition scholarship to UGF if he decides to pursue a college education there after high school.
The camp is the result of a combined effort by Rural Dynamics, the Montana Indian Business Alliance and Montana State University-Billings. The cost is underwritten with a grant from the W.K. Kellogg Foundation and the Montana State Tribal Economic Development Council, with UGF providing on-campus housing, facilities and meals.
"The goal is to build entrepreneurship in Montana's Native American communities," said Adam Gill, the program director for Rural Dynamics. "We are targeting this age group, 13- and 14-year-olds, because they have a good sense of the world now and they can take the leadership lessons they are learning here with them into high school."
The camp's curriculum is based on the best practices used in youth programs already in place on Native American reservations.
Want to know more? Click here: http://www.greatfallstribune.com/apps/pbcs.dll/article?AID=/20080619/BUSINESS/806190318
Telling the Native American story to all
By: Caitlin Wolter
Montville - Amid the oak trees behind the small stone building that is home to the Tantaquidgeon Museum, firekeepers squatted around a mound of wood and grass, starting a ceremonial fire to bless the land.
The reopening of the museum Wednesday welcomed visitors and tribal members to once again take in the array of artifacts from the Mohegan tribe and other Native American cultures.
The museum had been closed for renovations.
Larry “Red Moon” Shultz, adorned with a 200-year-old turkey-feather headdress, started the ceremonial fire along with Jay “Two Trees” Ihloff, Justin Scott and Tom Epps, who prefers to be called “Throws His Hatchet.”
Ihloff explained that the fire is built up in a specific manner. It contains cedar and sweet grass, he explained, and the wood is laid in the four sacred directions.
Throws His Hatchet explained the significance of a dugout wooden canoe, one of the museum's many artifacts. The State of Connecticut asked tribal member Charlie Two Bears, who works with people in rehab facilities and prisons for the Mohegan Tribe's Behavioral Health Department, to help a group of six juvenile offenders. In turn, he then asked Throws His Hatchet, who works with troubled kids, to help.
Get the rest of the story here: http://www.theday.com/re.aspx?re=69aa3d73-a238-4d0a-b748-76e4a04f8d91
Montville - Amid the oak trees behind the small stone building that is home to the Tantaquidgeon Museum, firekeepers squatted around a mound of wood and grass, starting a ceremonial fire to bless the land.
The reopening of the museum Wednesday welcomed visitors and tribal members to once again take in the array of artifacts from the Mohegan tribe and other Native American cultures.
The museum had been closed for renovations.
Larry “Red Moon” Shultz, adorned with a 200-year-old turkey-feather headdress, started the ceremonial fire along with Jay “Two Trees” Ihloff, Justin Scott and Tom Epps, who prefers to be called “Throws His Hatchet.”
Ihloff explained that the fire is built up in a specific manner. It contains cedar and sweet grass, he explained, and the wood is laid in the four sacred directions.
Throws His Hatchet explained the significance of a dugout wooden canoe, one of the museum's many artifacts. The State of Connecticut asked tribal member Charlie Two Bears, who works with people in rehab facilities and prisons for the Mohegan Tribe's Behavioral Health Department, to help a group of six juvenile offenders. In turn, he then asked Throws His Hatchet, who works with troubled kids, to help.
Get the rest of the story here: http://www.theday.com/re.aspx?re=69aa3d73-a238-4d0a-b748-76e4a04f8d91
Wednesday, June 18, 2008
Pledges by McCain and Obama give tribes hope
By: Krista J. Kapralos
American Indian leaders say they've already won even though the presidential election is months away.
Both Arizona Republican Sen. John McCain and Illinois Democratic Sen. Barack Obama have made more promises to Indian tribes than any other candidate in history, tribal leaders say.
Both candidates have promised to appoint Indians to high-level positions in Washington, D.C.
"In terms of support and communication, it can only go in one direction, and that's up," said Steve Robinson, a policy analyst for the Northwest Indian Fisheries Commission.
Federal Indian policy during the administration of President Bush has "hit rock bottom," he said.
Over the past seven years, the Bush administration has slashed federal dollars for American Indian programs such as housing projects and salmon hatcheries.
And funding for Indian health care began stagnating under the Clinton administration. For example, the Tulalip Tribes negotiated a $3.8 million federal grant for health services in 1993, but that fund hasn't increased since then.
Tribal leaders expect some of that money to be increased or restored during the next administration.
"Both candidates are listening to native America," said Mel Sheldon, Tulalip tribal chairman. "It's a really exciting time."
Keep reading here: http://www.heraldnet.com/article/20080616/NEWS01/864091724/-1/NEWS#Pledges.by.McCain.and.Obama.give.tribes.hope
American Indian leaders say they've already won even though the presidential election is months away.
Both Arizona Republican Sen. John McCain and Illinois Democratic Sen. Barack Obama have made more promises to Indian tribes than any other candidate in history, tribal leaders say.
Both candidates have promised to appoint Indians to high-level positions in Washington, D.C.
"In terms of support and communication, it can only go in one direction, and that's up," said Steve Robinson, a policy analyst for the Northwest Indian Fisheries Commission.
Federal Indian policy during the administration of President Bush has "hit rock bottom," he said.
Over the past seven years, the Bush administration has slashed federal dollars for American Indian programs such as housing projects and salmon hatcheries.
And funding for Indian health care began stagnating under the Clinton administration. For example, the Tulalip Tribes negotiated a $3.8 million federal grant for health services in 1993, but that fund hasn't increased since then.
Tribal leaders expect some of that money to be increased or restored during the next administration.
"Both candidates are listening to native America," said Mel Sheldon, Tulalip tribal chairman. "It's a really exciting time."
Keep reading here: http://www.heraldnet.com/article/20080616/NEWS01/864091724/-1/NEWS#Pledges.by.McCain.and.Obama.give.tribes.hope
Native blockade planned to protest big rigs
By: Renato Gandia
Big rigs, semi-trailers and other oil and gas vehicles may be forced to find a different route to their sites near a northern Alberta community due to native blockades expected to go up Friday.
Kelly Lake Cree Nation plans to block Highway 43 near Beaverlodge and Highway 2 near Dawson Creek to draw attention to health and safety concerns caused by oil and gas exploration in the area, about 540 km northwest of Edmonton, said Clayton Anderson, a consultant working for the band.
The blockade is in conjunction with an emergency disaster preparedness drill the community plans for Friday to Monday.
Band members are concerned about the effects of drilling activities on the quality of their water and the heavy volume of industrial traffic roaring through the community of 400 people every day, Anderson said.
The roads to the community that sits on the Alberta-British Columbia border are not built to handle numerous big rigs and semi-trailers with massive loads, he added.
Large and medium-sized energy companies know about the band's concerns, but they're not prompt in fixing the problems, he said.
Large vehicles are transporting dangerous and toxic goods used in exploration, but no one seems to have an evacuation or disaster preparedness plan in case of an explosion, said Anderson.
Regular motorists will be allowed to pass but anything or anyone affiliated to any oil and gas operation will have to find another way to get to their sites.
Big rigs, semi-trailers and other oil and gas vehicles may be forced to find a different route to their sites near a northern Alberta community due to native blockades expected to go up Friday.
Kelly Lake Cree Nation plans to block Highway 43 near Beaverlodge and Highway 2 near Dawson Creek to draw attention to health and safety concerns caused by oil and gas exploration in the area, about 540 km northwest of Edmonton, said Clayton Anderson, a consultant working for the band.
The blockade is in conjunction with an emergency disaster preparedness drill the community plans for Friday to Monday.
Band members are concerned about the effects of drilling activities on the quality of their water and the heavy volume of industrial traffic roaring through the community of 400 people every day, Anderson said.
The roads to the community that sits on the Alberta-British Columbia border are not built to handle numerous big rigs and semi-trailers with massive loads, he added.
Large and medium-sized energy companies know about the band's concerns, but they're not prompt in fixing the problems, he said.
Large vehicles are transporting dangerous and toxic goods used in exploration, but no one seems to have an evacuation or disaster preparedness plan in case of an explosion, said Anderson.
Regular motorists will be allowed to pass but anything or anyone affiliated to any oil and gas operation will have to find another way to get to their sites.
Local descendant stakes claim to Strawberry Island
By: Doug Etten
What some members term as the "heart of the Lac du Flambeau" is also one of the most sacred pieces of Ojibwe ground within the boundaries of the Lac du Flambeau Indian Reservation.
That sacred piece of land known as Strawberry Island is now in the hands of Bill Poupart, a local member of the Ojibwe who says the island now rests with those who care about it the most deeply.
"Today I am proud to say that one of the most meaningful and spiritual lands that has stood at the fingertips of the people of the Ojibwe nation for years is now in the hands of the people," Poupart said.
Though the 26-acre island is still owned by a private company, Poupart is now the sole controller of the land, which has been at the center of controversy. Numerous attempts to purchase the island from Bonnie Mills-Rush have broken down.
Strawberry Island sits on Flambeau Lake on the Lac du Flambeau Indian Reservation. Beginning in 1995, control about what development can occur on the island, as well as a battle over ownership, has been the center of a lengthy and at times heated battle between the tribe and the current owners, the Mills family, who reside in Colorado.
The disputes began in 1995 when Walter Mills applied for a building permit to construct a retirement home on the island.
After years of complicated negotiations, accusations of greed on one side and extortion on the other foiled deals between the Lac du Flambeau tribe and Mills-Rush.
The tribe last approached the owners just over a year-and-a half ago according to Mills-Rush, but she has not been in contact since.
"The last offer I got from the tribe was for $250,000," Mills-Rush said. "That is nowhere near the value of the island and we have no interest in that amount."
Keep reading here: http://www.lakelandtimes.com/main.asp?SectionID=9&SubSectionID=9&ArticleID=7961
What some members term as the "heart of the Lac du Flambeau" is also one of the most sacred pieces of Ojibwe ground within the boundaries of the Lac du Flambeau Indian Reservation.
That sacred piece of land known as Strawberry Island is now in the hands of Bill Poupart, a local member of the Ojibwe who says the island now rests with those who care about it the most deeply.
"Today I am proud to say that one of the most meaningful and spiritual lands that has stood at the fingertips of the people of the Ojibwe nation for years is now in the hands of the people," Poupart said.
Though the 26-acre island is still owned by a private company, Poupart is now the sole controller of the land, which has been at the center of controversy. Numerous attempts to purchase the island from Bonnie Mills-Rush have broken down.
Strawberry Island sits on Flambeau Lake on the Lac du Flambeau Indian Reservation. Beginning in 1995, control about what development can occur on the island, as well as a battle over ownership, has been the center of a lengthy and at times heated battle between the tribe and the current owners, the Mills family, who reside in Colorado.
The disputes began in 1995 when Walter Mills applied for a building permit to construct a retirement home on the island.
After years of complicated negotiations, accusations of greed on one side and extortion on the other foiled deals between the Lac du Flambeau tribe and Mills-Rush.
The tribe last approached the owners just over a year-and-a half ago according to Mills-Rush, but she has not been in contact since.
"The last offer I got from the tribe was for $250,000," Mills-Rush said. "That is nowhere near the value of the island and we have no interest in that amount."
Keep reading here: http://www.lakelandtimes.com/main.asp?SectionID=9&SubSectionID=9&ArticleID=7961
National native leader supports calls for 'Lost Boys' inquiry
As posted on CBC News.ca
Canada's top aboriginal leader is throwing his support behind a Manitoba man who has camped out on the provincial legislative grounds for two weeks in an attempt to convince the government to call an inquiry into provincially funded group homes.
On Monday, Phil Fontaine, Assembly of First Nations leader, visited the tent at the Manitoba legislature where Sam McGillivray has been living for the past two weeks.
McGillivray told the national chief about his experiences at the Cathedral Valley Group Foster Home for Boys, located near Grandview, Man., in the 1960s and 1970s.
McGillivray has already filed a lawsuit asking for damages for the trauma he went through at the group home, which included what he called "child labour" on neighbouring farms and abusive treatment.
He and other boys also saw the bloodied body of the group home's owner's wife, who was shot and killed by a boy at the home, he said.
McGillivray and others who lived at the homes — who now call themselves "Warriors of Lost Boys" — are asking the province to hold a public inquiry into the operation of the Cathedral Valley and other group homes.
Fontaine said he will also ask Premier Gary Doer to do just that.
"There's so much that we don't know about what actually transpired, and before we decide what steps to take to fix this, we need to get to the bottom of this," he said. "A public inquiry would accomplish that, in our view."
A healing centre or compensation could flow from an inquiry, he suggested. Other provinces may face similar demands, as it was common to send aboriginal children to group homes in the 1960s and 1970s, he added.
McGillivray said he could hardly believe he'd obtained the support of such a prominent leader.
"I'm absolutely numbed by his response," he said.
McGillivray said he intends to continue living in his tent until the province agrees to hold an inquiry.
Canada's top aboriginal leader is throwing his support behind a Manitoba man who has camped out on the provincial legislative grounds for two weeks in an attempt to convince the government to call an inquiry into provincially funded group homes.
On Monday, Phil Fontaine, Assembly of First Nations leader, visited the tent at the Manitoba legislature where Sam McGillivray has been living for the past two weeks.
McGillivray told the national chief about his experiences at the Cathedral Valley Group Foster Home for Boys, located near Grandview, Man., in the 1960s and 1970s.
McGillivray has already filed a lawsuit asking for damages for the trauma he went through at the group home, which included what he called "child labour" on neighbouring farms and abusive treatment.
He and other boys also saw the bloodied body of the group home's owner's wife, who was shot and killed by a boy at the home, he said.
McGillivray and others who lived at the homes — who now call themselves "Warriors of Lost Boys" — are asking the province to hold a public inquiry into the operation of the Cathedral Valley and other group homes.
Fontaine said he will also ask Premier Gary Doer to do just that.
"There's so much that we don't know about what actually transpired, and before we decide what steps to take to fix this, we need to get to the bottom of this," he said. "A public inquiry would accomplish that, in our view."
A healing centre or compensation could flow from an inquiry, he suggested. Other provinces may face similar demands, as it was common to send aboriginal children to group homes in the 1960s and 1970s, he added.
McGillivray said he could hardly believe he'd obtained the support of such a prominent leader.
"I'm absolutely numbed by his response," he said.
McGillivray said he intends to continue living in his tent until the province agrees to hold an inquiry.
Monday, June 16, 2008
Quotes
"But little remains of my ancestors' domain, and I am resolved not to see the day when I have no country." -
Metacom - Wampanoag
Metacom - Wampanoag
Why Moles Live Underground
Cherokee Legend
Many ages ago there was a man who was in love with a young woman. But she disliked him and wanted nothing to do with this young man. He tried in every way to win her favor, but with no success. At last he grew discouraged and made himself sick thinking about it.
Then one day as the man sat alone in his despair, Mole came along, and finding the man so low in his mind, asked what the trouble was. The man told him the whole story of the woman he loved, and her dislike of him. When he had finished, Mole said, "I can help you. Not only will she like you, but she will come to you of her own free will."
That night, while the village slept, burrowing underground to the place where the girl was in bed asleep, Mole took out her Spirit Heart. He came back by the same way and gave her heart to the discouraged lover, who couldn't see it even when it was in his hands. "There," said Mole. "Swallow it, and she will be so drawn to you that she has to come to you."
The man swallowed her heart and felt a warmth in his soul as it went down, and in the morning when the girl woke up she somehow thought of him at once. She felt a strange desire to be with him, to go to him that minute. She couldn't understand it, because she had always disliked him, but the feeling grew so strong that she was compelled to find the man and tell him that she loved him and wanted to be his wife. And so they were married.
All the magicians who knew them both were surprised and wondered how it had come about. When they found that it was the work of Mole, whom they had always thought too insignificant to notice, they were jealous and threatened to kill him. That's why Mole hides under the ground and still doesn't dare to come up.
Many ages ago there was a man who was in love with a young woman. But she disliked him and wanted nothing to do with this young man. He tried in every way to win her favor, but with no success. At last he grew discouraged and made himself sick thinking about it.
Then one day as the man sat alone in his despair, Mole came along, and finding the man so low in his mind, asked what the trouble was. The man told him the whole story of the woman he loved, and her dislike of him. When he had finished, Mole said, "I can help you. Not only will she like you, but she will come to you of her own free will."
That night, while the village slept, burrowing underground to the place where the girl was in bed asleep, Mole took out her Spirit Heart. He came back by the same way and gave her heart to the discouraged lover, who couldn't see it even when it was in his hands. "There," said Mole. "Swallow it, and she will be so drawn to you that she has to come to you."
The man swallowed her heart and felt a warmth in his soul as it went down, and in the morning when the girl woke up she somehow thought of him at once. She felt a strange desire to be with him, to go to him that minute. She couldn't understand it, because she had always disliked him, but the feeling grew so strong that she was compelled to find the man and tell him that she loved him and wanted to be his wife. And so they were married.
All the magicians who knew them both were surprised and wondered how it had come about. When they found that it was the work of Mole, whom they had always thought too insignificant to notice, they were jealous and threatened to kill him. That's why Mole hides under the ground and still doesn't dare to come up.
Five tribes seek to protect Mount Taylor from development
By: Staci Matlock
The state Cultural Properties Review Committee will reconsider a decision to temporarily list Mount Taylor as a cultural resource at a public hearing Saturday in Grants.
In February, the committee approved a temporary listing of 422,840 acres including and around Mount Taylor at the request of five tribes — Navajo, Hopi, Acoma, Laguna and Zuni.
"The tribes were concerned over the years with the unimpeded development" in the area, said Theresa Pasqual, director of the Acoma Pueblo Historic Preservation Office.
The temporary listing gives the tribes and the state Historic Preservation Division one year to gather evidence to get the mountain permanently listed.
The new public hearing was prompted by a recent state attorney general finding that the committee had failed to properly advertise the February meeting and some impacted landowners weren't notified.
There's more here: http://www.santafenewmexican.com/SantaFeNorthernNM/State-reconsiders-temporary-listing-of-Mount-Taylor
The state Cultural Properties Review Committee will reconsider a decision to temporarily list Mount Taylor as a cultural resource at a public hearing Saturday in Grants.
In February, the committee approved a temporary listing of 422,840 acres including and around Mount Taylor at the request of five tribes — Navajo, Hopi, Acoma, Laguna and Zuni.
"The tribes were concerned over the years with the unimpeded development" in the area, said Theresa Pasqual, director of the Acoma Pueblo Historic Preservation Office.
The temporary listing gives the tribes and the state Historic Preservation Division one year to gather evidence to get the mountain permanently listed.
The new public hearing was prompted by a recent state attorney general finding that the committee had failed to properly advertise the February meeting and some impacted landowners weren't notified.
There's more here: http://www.santafenewmexican.com/SantaFeNorthernNM/State-reconsiders-temporary-listing-of-Mount-Taylor
Conservative MP apologizes for 'hurtful' comments on aboriginal people
Posted on CBC News.ca
A Conservative MP who on Wednesday told an Ottawa radio station that former residential school students need a stronger work ethic, not more compensation dollars, has apologized for his comments.Pierre Poilievre apologized Thursday for questioning the value of residential school compensation.
Pierre Poilievre stood in the House of Commons Thursday to say he was sorry for his remarks, which were made just hours before Prime Minister Stephen Harper delivered a public, formal apology to former students of the native residential school program.
"Yesterday on a day when the House and all Canadians were celebrating a new beginning, I made remarks that were hurtful and wrong," Poilievre said.
"I accept responsibility for them and I apologize."
Poilievre had come under heavy criticism for telling CFRA News Talk Radio that he wasn't sure Canada was "getting value for all of this money" being spent to compensate former students of federally financed residential schools.
"My view is that we need to engender the values of hard work and independence and self-reliance. That's the solution in the long run — more money will not solve it," Poilievre said.
The MP for Nepean-Carleton also suggested that aboriginal chiefs have too much power.
"That gets to the heart of the problem on these reserves where there is too much power concentrated in the hands of the leadership, and it makes you wonder where all of this money is going."
Keep reading here: http://www.cbc.ca/canada/story/2008/06/12/poilievre-aboriginals.html
A Conservative MP who on Wednesday told an Ottawa radio station that former residential school students need a stronger work ethic, not more compensation dollars, has apologized for his comments.Pierre Poilievre apologized Thursday for questioning the value of residential school compensation.
Pierre Poilievre stood in the House of Commons Thursday to say he was sorry for his remarks, which were made just hours before Prime Minister Stephen Harper delivered a public, formal apology to former students of the native residential school program.
"Yesterday on a day when the House and all Canadians were celebrating a new beginning, I made remarks that were hurtful and wrong," Poilievre said.
"I accept responsibility for them and I apologize."
Poilievre had come under heavy criticism for telling CFRA News Talk Radio that he wasn't sure Canada was "getting value for all of this money" being spent to compensate former students of federally financed residential schools.
"My view is that we need to engender the values of hard work and independence and self-reliance. That's the solution in the long run — more money will not solve it," Poilievre said.
The MP for Nepean-Carleton also suggested that aboriginal chiefs have too much power.
"That gets to the heart of the problem on these reserves where there is too much power concentrated in the hands of the leadership, and it makes you wonder where all of this money is going."
Keep reading here: http://www.cbc.ca/canada/story/2008/06/12/poilievre-aboriginals.html
Friday, June 13, 2008
A Tribal College With an ‘Edge’
By: Mary Annette Pember
Although 39 federally recognized American Indian tribes are headquartered in the state of Oklahoma, it comes as some surprise that there were no tribal colleges in the state until this century. During the past eight years, however, tribal colleges have been cropping up throughout the state, including the Comanche Nation College, the College of the Muscogee Nation, the Pawnee Nation College and most recently the Cheyenne and Arapaho Tribal College.
The Cheyenne and Arapaho Tribal College (CATC) is located on the campus of the Southwestern Oklahoma State University (SWOSU) in the city of Weatherford. Like the other tribal colleges in Oklahoma, CATC has an academic relationship with its sponsoring college as it pursues independent accreditation. CATC opened its doors in 2006 with fewer than 20 students in the “old” science building on the SWOSU campus. The tribal college’s students are dually enrolled at SWOSU and subject to its rules and requirements.
The tiny college, which Cheyenne and Arapaho chief Lawrence Hart admits has a lot of “ifs” associated with its survival, has a definite edge. That edge comes in the form of Dr. Henrietta Mann, newly inaugurated college president. Mann, of the Cheyenne tribe, is a well-known powerhouse in Indian education circles. A native of Hammon, Okla., Mann earned a bachelor’s at SWOSU. Mann also holds the first endowed chair in Native American studies at Montana State University. She is also the author of Cheyenne-Arapaho Education, 1871-1982.
Mann began serving on the board of CATC regents at its inception in 2003 before agreeing to serve as interim president when the college opened. This past April she was formally inaugurated as the college’s first president.
CATC, she says, will teach Cheyenne and Arapaho history through the voices of its people. She maintains that this will help give Indian students a strong sense of who they are as they gain an understanding of Cheyenne and Arapaho culture, values and language.
“Our culture has sustained us for a long time; that’s why it’s so important for Indian people to know who they are,” she says. “It’s been my self-appointed task to help ensure that American Indian young people learn these lessons.”
There's more to the story here: http://www.diverseeducation.com/artman/publish/article_11266.shtml
Although 39 federally recognized American Indian tribes are headquartered in the state of Oklahoma, it comes as some surprise that there were no tribal colleges in the state until this century. During the past eight years, however, tribal colleges have been cropping up throughout the state, including the Comanche Nation College, the College of the Muscogee Nation, the Pawnee Nation College and most recently the Cheyenne and Arapaho Tribal College.
The Cheyenne and Arapaho Tribal College (CATC) is located on the campus of the Southwestern Oklahoma State University (SWOSU) in the city of Weatherford. Like the other tribal colleges in Oklahoma, CATC has an academic relationship with its sponsoring college as it pursues independent accreditation. CATC opened its doors in 2006 with fewer than 20 students in the “old” science building on the SWOSU campus. The tribal college’s students are dually enrolled at SWOSU and subject to its rules and requirements.
The tiny college, which Cheyenne and Arapaho chief Lawrence Hart admits has a lot of “ifs” associated with its survival, has a definite edge. That edge comes in the form of Dr. Henrietta Mann, newly inaugurated college president. Mann, of the Cheyenne tribe, is a well-known powerhouse in Indian education circles. A native of Hammon, Okla., Mann earned a bachelor’s at SWOSU. Mann also holds the first endowed chair in Native American studies at Montana State University. She is also the author of Cheyenne-Arapaho Education, 1871-1982.
Mann began serving on the board of CATC regents at its inception in 2003 before agreeing to serve as interim president when the college opened. This past April she was formally inaugurated as the college’s first president.
CATC, she says, will teach Cheyenne and Arapaho history through the voices of its people. She maintains that this will help give Indian students a strong sense of who they are as they gain an understanding of Cheyenne and Arapaho culture, values and language.
“Our culture has sustained us for a long time; that’s why it’s so important for Indian people to know who they are,” she says. “It’s been my self-appointed task to help ensure that American Indian young people learn these lessons.”
There's more to the story here: http://www.diverseeducation.com/artman/publish/article_11266.shtml
Grassy Narrows Victory - Company Pulls Out
As posted on Manitoba Wildlands.org
One of the largest logging companies in North America has surrendered its license to log in the Whiskey Jack forest of northwestern Ontario.
The one-million-hectare boreal forest region is considered sacred by Grassy Narrows First Nation and is within their traditional territory. Grassy Narrows First Nation has held the longest running blockade in Canadian history. A recent campaign to end logging in the entire Whiskey Jack forest has gathered support from consumers, environmental, and human rights groups.
Abitibi Bowater is willing to surrender its license to cut 700,000 cubic meters of wood each year from the Whiskey Jack forest until 2023 to avoid years of negotiations with Grassy Narrows First Nation.
"All companies operating in the boreal forest should take this as a wake-up call," said David Sone of the Rainforest Action Network. "This is proof that communities can say 'no' and enforce their right to control development in their traditional territory."
One of the largest logging companies in North America has surrendered its license to log in the Whiskey Jack forest of northwestern Ontario.
The one-million-hectare boreal forest region is considered sacred by Grassy Narrows First Nation and is within their traditional territory. Grassy Narrows First Nation has held the longest running blockade in Canadian history. A recent campaign to end logging in the entire Whiskey Jack forest has gathered support from consumers, environmental, and human rights groups.
Abitibi Bowater is willing to surrender its license to cut 700,000 cubic meters of wood each year from the Whiskey Jack forest until 2023 to avoid years of negotiations with Grassy Narrows First Nation.
"All companies operating in the boreal forest should take this as a wake-up call," said David Sone of the Rainforest Action Network. "This is proof that communities can say 'no' and enforce their right to control development in their traditional territory."
Apology part of healing process
Caroline Zentner
Treaty 7 Grand Chief Charles Weaselhead described the government’s apology as a watershed in the history of the residential schools.
“This apology is an important part of this whole process leading to healing and reconciliation. The organization that did the damage has come forward with an apology,” he said in a telephone interview from the Tsuu T’ina First Nation. “It definitely puts a mark of accountability on everybody’s shoulder. Aboriginal people will no longer bear the full burden of what happened in Indian residential schools.”
Weaselhead, Chief of the Blood Nation, is a survivor of the residential schools who was only six years old when he was taken from his family.
As he listened to Prime Minister Stephen Harper’s apology, he did so as both a leader and an individual. The schools and the repeated abuses created “a great divide between First Nations people and who we were” and the government’s policy was nothing more than the “execution of our uniqueness as a people.”
The results are evident in the addictions, crime, suicide, poverty and dysfunctional communities First Nations people experience.
“These problems are not because we are aboriginal but the way history has forced us into a situation,” Weaselhead said. “I know, as a leader, we cannot continue on this path of destruction.”
Want to know more? Click here: http://www.lethbridgeherald.com/article_11068.php
Treaty 7 Grand Chief Charles Weaselhead described the government’s apology as a watershed in the history of the residential schools.
“This apology is an important part of this whole process leading to healing and reconciliation. The organization that did the damage has come forward with an apology,” he said in a telephone interview from the Tsuu T’ina First Nation. “It definitely puts a mark of accountability on everybody’s shoulder. Aboriginal people will no longer bear the full burden of what happened in Indian residential schools.”
Weaselhead, Chief of the Blood Nation, is a survivor of the residential schools who was only six years old when he was taken from his family.
As he listened to Prime Minister Stephen Harper’s apology, he did so as both a leader and an individual. The schools and the repeated abuses created “a great divide between First Nations people and who we were” and the government’s policy was nothing more than the “execution of our uniqueness as a people.”
The results are evident in the addictions, crime, suicide, poverty and dysfunctional communities First Nations people experience.
“These problems are not because we are aboriginal but the way history has forced us into a situation,” Weaselhead said. “I know, as a leader, we cannot continue on this path of destruction.”
Want to know more? Click here: http://www.lethbridgeherald.com/article_11068.php
Historical Indian Tribe linked with Texas history
By: Bob Bowman
Thousands of people drive through East Texas each year without the knowledge that an Indian reservation -- one that played a role in the independence of Texas -- exists within the pine forests.
The difficulties faced by the Alabama-Coushatta tribes to remain on their land and create economic opportunities for their people reach back to the 1830s. The tribes saw their lands taken by white settlers and encountered setbacks that have wiped out other Indian reservations in the U.S. Yet, the tribes remain steadfast and strong, continuing to maintain their humble root on lands between Livingston and Woodville.
The first historical reference to the tribe was in 1541 when Spanish explorer DeSoto noted a reference to the Alabama tribe in the area that would eventually become Alabama.
Early in 1836, as Sam Houston's army was retreating eastward across Texas, pursued by the Mexican army under Santa Anna, many Texas settlers fled toward the Sabine River in the "Runaway Scrape."
As the revolutionary army marched toward San Jacinto, Houston sent a delegation to ask the Alabamas and Coushattas for assistance.
The delegation dispatched by General Houston to negotiate for the services of about 250 Alabama and Coushatta warriors arrived at Long King's Village several days before the battle of San Jacinto.
While the discussions were proceeding, the battle of San Jacinto was fought, and the services of the Indians were no longer needed. Although the Alabamas and Coushattas did not participate militarily in the war, they were generous in their efforts to feed and care for settlers who passed through their villages in the Runaway Scrape.
"We helped them with food, shelter and crossing the Trinity River," said Arnold Battise, who was born on the reservation. "Sam Houston was a friend to the Indians, so when he learned about our assistance, he became instrumental in having a reservation awarded to our tribe."
Keep reading here: http://www.c-bstatesman.com/news/2008/0612/historical/012.html
Thousands of people drive through East Texas each year without the knowledge that an Indian reservation -- one that played a role in the independence of Texas -- exists within the pine forests.
The difficulties faced by the Alabama-Coushatta tribes to remain on their land and create economic opportunities for their people reach back to the 1830s. The tribes saw their lands taken by white settlers and encountered setbacks that have wiped out other Indian reservations in the U.S. Yet, the tribes remain steadfast and strong, continuing to maintain their humble root on lands between Livingston and Woodville.
The first historical reference to the tribe was in 1541 when Spanish explorer DeSoto noted a reference to the Alabama tribe in the area that would eventually become Alabama.
Early in 1836, as Sam Houston's army was retreating eastward across Texas, pursued by the Mexican army under Santa Anna, many Texas settlers fled toward the Sabine River in the "Runaway Scrape."
As the revolutionary army marched toward San Jacinto, Houston sent a delegation to ask the Alabamas and Coushattas for assistance.
The delegation dispatched by General Houston to negotiate for the services of about 250 Alabama and Coushatta warriors arrived at Long King's Village several days before the battle of San Jacinto.
While the discussions were proceeding, the battle of San Jacinto was fought, and the services of the Indians were no longer needed. Although the Alabamas and Coushattas did not participate militarily in the war, they were generous in their efforts to feed and care for settlers who passed through their villages in the Runaway Scrape.
"We helped them with food, shelter and crossing the Trinity River," said Arnold Battise, who was born on the reservation. "Sam Houston was a friend to the Indians, so when he learned about our assistance, he became instrumental in having a reservation awarded to our tribe."
Keep reading here: http://www.c-bstatesman.com/news/2008/0612/historical/012.html
Monday, June 9, 2008
White buffalo may herald hope and peace
By: Doreen Yellow Bird
Another white buffalo calf was born Saturday at the National Buffalo Museum and Culture Center in Jamestown, N.D., making it third white buffalo calf born there. These white buffalo currently live in the Jamestown museum’s pasture.
White buffalo calves have a special spiritual meaning for American Indian people. So, many Indian people hail the birth as a spiritual event.
The birth of a white buffalo calf is rare but not unheard of. Records indicate in 1833, a white buffalo was killed by the Cheyenne, and the skin is hanging in the Bent’s Old Fort in Colorado. On Oct. 7, 1876, Wright Mooar killed a white buffalo, and he kept the hide his whole life, despite reports that Teddy Roosevelt tried to buy it from him for $5,000.
Spirit Mountain Ranch in Flagstaff, Ariz., has bred three generations of white buffalo, and there are reports of other white calves in different parts of the nation. Yet they remain rare and don’t seem to live as long as the brown buffalo.
A white buffalo calf, later named Miracle, was born on the Heider farm near Janesville, Wis., in 1994. Since that time, nine white buffalo calves have been born to their herd.
The white buffalo currently in the Jamestown museum was born in Michigan, N.D., then leased to the Jamestown museum. The white buffalo is named White Cloud or Mahpiya Ska. White Cloud gave birth to a white calf in January. One of White Cloud’s four brown calves gave birth to the white calf on Saturday, so this new calf is White Cloud’s grandchild.
There's more here: http://www.grandforksherald.com/articles/index.cfm?id=78631
Another white buffalo calf was born Saturday at the National Buffalo Museum and Culture Center in Jamestown, N.D., making it third white buffalo calf born there. These white buffalo currently live in the Jamestown museum’s pasture.
White buffalo calves have a special spiritual meaning for American Indian people. So, many Indian people hail the birth as a spiritual event.
The birth of a white buffalo calf is rare but not unheard of. Records indicate in 1833, a white buffalo was killed by the Cheyenne, and the skin is hanging in the Bent’s Old Fort in Colorado. On Oct. 7, 1876, Wright Mooar killed a white buffalo, and he kept the hide his whole life, despite reports that Teddy Roosevelt tried to buy it from him for $5,000.
Spirit Mountain Ranch in Flagstaff, Ariz., has bred three generations of white buffalo, and there are reports of other white calves in different parts of the nation. Yet they remain rare and don’t seem to live as long as the brown buffalo.
A white buffalo calf, later named Miracle, was born on the Heider farm near Janesville, Wis., in 1994. Since that time, nine white buffalo calves have been born to their herd.
The white buffalo currently in the Jamestown museum was born in Michigan, N.D., then leased to the Jamestown museum. The white buffalo is named White Cloud or Mahpiya Ska. White Cloud gave birth to a white calf in January. One of White Cloud’s four brown calves gave birth to the white calf on Saturday, so this new calf is White Cloud’s grandchild.
There's more here: http://www.grandforksherald.com/articles/index.cfm?id=78631
Mt. Rushmore through Native eyes
By: Tim Giago
Memorial Day usually kicks off the tourist season. So far the tourist attractions in South Dakota seem to be holding their own despite the spike in gasoline prices.
For those tourists feeling the pangs of patriotism, a visit to Mount Rushmore should fill that void. It truly is one of the seven modern wonders of the world. One thing to keep in mind when visiting; many Native Americans see those faces on the Mountain in a different way. So if you look at those carvings through the eyes of Native Americans, you may see them as you have never seen them before.
Teddy Roosevelt talked about taking the remaining Indian lands by war. He said, “It is a primeval warfare and it is waged as war was waged in the ages of bronze and of iron. All the merciful humanity that even war has gained during the last two thousand years is lost. It is a warfare where no pity is shown to non-combatants.”
Abraham Lincoln gave the go-ahead to the U. S. Army to hang 38 Dakota warriors in Minnesota in the largest mass hanging in the history of America. Thomas Jefferson, a slave owner, signed on to the Louisiana Purchase, a deal that took millions of acres of land from many Indian tribes without their approval, including South Dakota, and in the end, caused misery, suffering, death and poverty that is felt by the Native Americans of this region even to this day. And we should not forget that the man known as the father of this country (at least to the white people), George Washington, ordered the extermination of the Indian people of New England. He was also a slave holder.
Native American activist Russell Means has labeled Mount Rushmore, The Shrine of Hypocrisy. In this instance he speaks for many Native Americans. You must also remember that Native Americans had a history long before the coming of the white man. Most Indians do not consider the signors of the Declaration of Independence to be their “Founding Fathers.”
Keep reading here: http://www.indianz.com/News/2008/009175.asp
Memorial Day usually kicks off the tourist season. So far the tourist attractions in South Dakota seem to be holding their own despite the spike in gasoline prices.
For those tourists feeling the pangs of patriotism, a visit to Mount Rushmore should fill that void. It truly is one of the seven modern wonders of the world. One thing to keep in mind when visiting; many Native Americans see those faces on the Mountain in a different way. So if you look at those carvings through the eyes of Native Americans, you may see them as you have never seen them before.
Teddy Roosevelt talked about taking the remaining Indian lands by war. He said, “It is a primeval warfare and it is waged as war was waged in the ages of bronze and of iron. All the merciful humanity that even war has gained during the last two thousand years is lost. It is a warfare where no pity is shown to non-combatants.”
Abraham Lincoln gave the go-ahead to the U. S. Army to hang 38 Dakota warriors in Minnesota in the largest mass hanging in the history of America. Thomas Jefferson, a slave owner, signed on to the Louisiana Purchase, a deal that took millions of acres of land from many Indian tribes without their approval, including South Dakota, and in the end, caused misery, suffering, death and poverty that is felt by the Native Americans of this region even to this day. And we should not forget that the man known as the father of this country (at least to the white people), George Washington, ordered the extermination of the Indian people of New England. He was also a slave holder.
Native American activist Russell Means has labeled Mount Rushmore, The Shrine of Hypocrisy. In this instance he speaks for many Native Americans. You must also remember that Native Americans had a history long before the coming of the white man. Most Indians do not consider the signors of the Declaration of Independence to be their “Founding Fathers.”
Keep reading here: http://www.indianz.com/News/2008/009175.asp
Concerns Over School’s Refusal to Allow Student to Wear Spiritual Attire at Graduation
Press release -
PEMBROKE The American Civil Liberties Union of North Carolina (ACLU-NC) and the Native American Rights Fund (NARF) today sent a letter to the Robeson County School District expressing concern over a school system policy for graduation attire that provides no exception for religious and/or spiritual beliefs, resulting in an unreasonable application to one student. That student is Corey Bird, a senior at Purnell Swett High School in Pembroke who is Lumbee and an enrolled member of the Sisseton-Wahpeton Tribe of South Dakota. Bird has been told by school officials that school policy does not permit him to wear an eagle feather during graduation on June 13.
The organizations became involved after the student and his father, Samuel Bird, requested backing from Lumbee tribal leaders, who called the school’s enforcement of its policy in this instance “a disgrace.” The Sisseton-Wahpeton tribe and other American Indian tribes traditionally use eagle feathers for ceremonial purposes. Typically, an eagle feather is given only in times of great honor for example, eagle feathers are given to mark great personal achievement. The gift of an eagle feather to a youth is a great honor and is typically given to recognize an important transition in his or her life. Many young people are given eagle feathers upon graduation from high school to signify achievement of this important educational journey and the honor the graduate brings to his or her family, community and tribe. Corey’s feathers were gifted to him by his father for this occasion, and they have even greater meaning to him because Corey wants to spiritually honor his mother and grandfather, who are both deceased.
The Lumbee Tribal Council passed a resolution of support for Corey to wear the eagle feathers to graduation, but still the school would not budge, prompting the organizations to step in. The following quote can be attributed to Katherine Parker of ACLU-NC: “In addition to being just plain bad policy, the school district’s decision also appears to violate Corey’s right to freely exercise his religion under the First Amendment to the United States Constitution, as well as Corey’s father’s fundamental right to parent under the Fourteenth Amendment. We urge the school district to rethink its short-sighted decision.”
The following quote can be attributed to Steve Moore of NARF: “Given the Native American reverence for eagles, and the high honor represented by a school graduation, we at NARF cannot imagine a more appropriate setting for the dignified wearing of an eagle feather. Most schools in America that have struggled with this issue in the past few decades have understood that permitting the wearing of eagle feathers at graduation is not only good policy but the right thing to do from a human perspective.”
Robeson County is approximately 40% Lumbee, according to the U.S. Census. The Robeson County School Board’s next scheduled meeting is June 10. The organizations look forward to attending along with parents, community members and supporters to address the matter.
The Native American Rights Fund is a national organization that provides legal representation and technical assistance to Indian tribes, organizations and individuals nationwide. The ACLU-NC, a nonprofit organization with 9,000 members in North Carolina, is dedicated to defending the individual rights and liberties guaranteed by the Constitution and laws of the United States.
PEMBROKE The American Civil Liberties Union of North Carolina (ACLU-NC) and the Native American Rights Fund (NARF) today sent a letter to the Robeson County School District expressing concern over a school system policy for graduation attire that provides no exception for religious and/or spiritual beliefs, resulting in an unreasonable application to one student. That student is Corey Bird, a senior at Purnell Swett High School in Pembroke who is Lumbee and an enrolled member of the Sisseton-Wahpeton Tribe of South Dakota. Bird has been told by school officials that school policy does not permit him to wear an eagle feather during graduation on June 13.
The organizations became involved after the student and his father, Samuel Bird, requested backing from Lumbee tribal leaders, who called the school’s enforcement of its policy in this instance “a disgrace.” The Sisseton-Wahpeton tribe and other American Indian tribes traditionally use eagle feathers for ceremonial purposes. Typically, an eagle feather is given only in times of great honor for example, eagle feathers are given to mark great personal achievement. The gift of an eagle feather to a youth is a great honor and is typically given to recognize an important transition in his or her life. Many young people are given eagle feathers upon graduation from high school to signify achievement of this important educational journey and the honor the graduate brings to his or her family, community and tribe. Corey’s feathers were gifted to him by his father for this occasion, and they have even greater meaning to him because Corey wants to spiritually honor his mother and grandfather, who are both deceased.
The Lumbee Tribal Council passed a resolution of support for Corey to wear the eagle feathers to graduation, but still the school would not budge, prompting the organizations to step in. The following quote can be attributed to Katherine Parker of ACLU-NC: “In addition to being just plain bad policy, the school district’s decision also appears to violate Corey’s right to freely exercise his religion under the First Amendment to the United States Constitution, as well as Corey’s father’s fundamental right to parent under the Fourteenth Amendment. We urge the school district to rethink its short-sighted decision.”
The following quote can be attributed to Steve Moore of NARF: “Given the Native American reverence for eagles, and the high honor represented by a school graduation, we at NARF cannot imagine a more appropriate setting for the dignified wearing of an eagle feather. Most schools in America that have struggled with this issue in the past few decades have understood that permitting the wearing of eagle feathers at graduation is not only good policy but the right thing to do from a human perspective.”
Robeson County is approximately 40% Lumbee, according to the U.S. Census. The Robeson County School Board’s next scheduled meeting is June 10. The organizations look forward to attending along with parents, community members and supporters to address the matter.
The Native American Rights Fund is a national organization that provides legal representation and technical assistance to Indian tribes, organizations and individuals nationwide. The ACLU-NC, a nonprofit organization with 9,000 members in North Carolina, is dedicated to defending the individual rights and liberties guaranteed by the Constitution and laws of the United States.
Oglala Sioux could regain Badlands national parkland
By: Nicholas Ricarrdi
BADLANDS NATIONAL PARK, S.D. -- The southern half of this swath of grasslands and chiseled pink spires looks untouched from a distance. Closer up, the scars of history are easy to see.
Unexploded bombs lie in ravines, a reminder of when the military confiscated the land from the Oglala Sioux tribe during World War II and turned it into an artillery range. Poachers who have stolen thousands of fossils over the years have left gouges in the landscape. On a plateau, a solitary makeshift hut sits ringed by empty Coke cans and shaving cream canisters. It is the only remnant of a three-year occupation by militant tribal activists who had demanded that the land be returned.
Now the National Park Service is contemplating doing just that: giving the 133,000-acre southern half of Badlands National Park back to the tribe. The northern half, which has a paved road and a visitor center, would remain with the park system.
The park service has dissolved 23 parks and historic sites since 1930, but none has been returned to tribes. "It's really exciting for us to think about walking down this road," said Sandra J. Washington, head of planning for the service's Omaha office, which oversees Badlands. "The intention is to be as honorable as possible."
Want to know more? Click here: http://www.latimes.com/news/nationworld/nation/la-na-badlands8-2008jun08%2C0%2C5620198.story
BADLANDS NATIONAL PARK, S.D. -- The southern half of this swath of grasslands and chiseled pink spires looks untouched from a distance. Closer up, the scars of history are easy to see.
Unexploded bombs lie in ravines, a reminder of when the military confiscated the land from the Oglala Sioux tribe during World War II and turned it into an artillery range. Poachers who have stolen thousands of fossils over the years have left gouges in the landscape. On a plateau, a solitary makeshift hut sits ringed by empty Coke cans and shaving cream canisters. It is the only remnant of a three-year occupation by militant tribal activists who had demanded that the land be returned.
Now the National Park Service is contemplating doing just that: giving the 133,000-acre southern half of Badlands National Park back to the tribe. The northern half, which has a paved road and a visitor center, would remain with the park system.
The park service has dissolved 23 parks and historic sites since 1930, but none has been returned to tribes. "It's really exciting for us to think about walking down this road," said Sandra J. Washington, head of planning for the service's Omaha office, which oversees Badlands. "The intention is to be as honorable as possible."
Want to know more? Click here: http://www.latimes.com/news/nationworld/nation/la-na-badlands8-2008jun08%2C0%2C5620198.story
Friday, June 6, 2008
Tribes gain faster access to remains
By: Electa Draper
The bones of ancient Indians found on private and nonfederal public lands in Colorado now can be returned to tribes for reburial in as little as 100 days, rather than sitting in storage during years of consultation over cultural identity.
The Colorado Historical Society, Ute tribes, the state Commission on Indian Affairs and 45 regional tribes agreed on a process for remains inadvertently discovered.
"This is a huge step," said Ernest House, a Ute Mountain Ute tribal member and commission spokesman. "The Ute tribes will take the lead, but no tribe is left out."
The state typically experiences seven to 10 inadvertent discoveries of human remains a year, House said. The state's preference is to avoid disturbing or removing remains, yet this is sometimes impossible because construction activities or other circumstances require removal.
The recently approved process also will allow the Southern Ute and Ute Mountain Ute tribes to take responsibility for reburying the last unidentified remains, 37 sets, still housed by the Colorado History Museum in Denver.
"It doesn't seem like a big number, but the process will take care of new finds," said historical society spokeswoman Sheila Goff.
The museum currently houses about 250 additional sets of human remains that technically have been repatriated but not yet transferred by tribes to burial sites. Goff said it is the decision of tribes affiliated with the remains as to when they will claim and rebury them.
Under the new process, House said, any remains temporarily stored will be treated respectfully — no photographs, DNA or other destructive analyses. Remains will be held in cedar boxes, House said, "keeping them in touch with a natural element."
Keep reading here: http://www.denverpost.com/headlines/ci_9470069
The bones of ancient Indians found on private and nonfederal public lands in Colorado now can be returned to tribes for reburial in as little as 100 days, rather than sitting in storage during years of consultation over cultural identity.
The Colorado Historical Society, Ute tribes, the state Commission on Indian Affairs and 45 regional tribes agreed on a process for remains inadvertently discovered.
"This is a huge step," said Ernest House, a Ute Mountain Ute tribal member and commission spokesman. "The Ute tribes will take the lead, but no tribe is left out."
The state typically experiences seven to 10 inadvertent discoveries of human remains a year, House said. The state's preference is to avoid disturbing or removing remains, yet this is sometimes impossible because construction activities or other circumstances require removal.
The recently approved process also will allow the Southern Ute and Ute Mountain Ute tribes to take responsibility for reburying the last unidentified remains, 37 sets, still housed by the Colorado History Museum in Denver.
"It doesn't seem like a big number, but the process will take care of new finds," said historical society spokeswoman Sheila Goff.
The museum currently houses about 250 additional sets of human remains that technically have been repatriated but not yet transferred by tribes to burial sites. Goff said it is the decision of tribes affiliated with the remains as to when they will claim and rebury them.
Under the new process, House said, any remains temporarily stored will be treated respectfully — no photographs, DNA or other destructive analyses. Remains will be held in cedar boxes, House said, "keeping them in touch with a natural element."
Keep reading here: http://www.denverpost.com/headlines/ci_9470069
Donated artifacts to be displayed
By: Archie Ingersoll
DICKINSON - From the time he was a boy, Alick Dvirnak spent the spare moments of his life scanning the ground of his family’s ranch.
“No matter where I was at, I was looking,” the 89-year-old said.
He had good reason. The ranch is the site of the 1864 Battle of Killdeer Mountain, and it’s littered with history.
Arrowheads, spear points, bullets, casings, stone pipes, tomahawks and cannonball fragments left by the U.S. soldiers and Sioux warriors who fought on the land were collected by Dvirnak on Sunday walks or while working in the field.
Tomorrow, his collection of about 1,500 artifacts goes on display in Stoxen Library at Dickinson State University. The exhibit will be a permanent part of the school’s Theodore Roosevelt Center.
Clay Jenkinson, the center’s director, praised Dvirnak as not only a collector, but also an amateur historian.
“Lots of people can pick up an artifact or an arrowhead, but Alick did the hard work of reading everything there was to read about the battle and actually meeting people who had been there and working with Indians so that he would get it right,” Jenkinson said.
Want to know more? Click here: http://www.thedickinsonpress.com/articles/index.cfm?id=15680§ion=homepage&freebie_check&CFID=43276627&CFTOKEN=26148978&jsessionid=8830dc7429793560c6d3
DICKINSON - From the time he was a boy, Alick Dvirnak spent the spare moments of his life scanning the ground of his family’s ranch.
“No matter where I was at, I was looking,” the 89-year-old said.
He had good reason. The ranch is the site of the 1864 Battle of Killdeer Mountain, and it’s littered with history.
Arrowheads, spear points, bullets, casings, stone pipes, tomahawks and cannonball fragments left by the U.S. soldiers and Sioux warriors who fought on the land were collected by Dvirnak on Sunday walks or while working in the field.
Tomorrow, his collection of about 1,500 artifacts goes on display in Stoxen Library at Dickinson State University. The exhibit will be a permanent part of the school’s Theodore Roosevelt Center.
Clay Jenkinson, the center’s director, praised Dvirnak as not only a collector, but also an amateur historian.
“Lots of people can pick up an artifact or an arrowhead, but Alick did the hard work of reading everything there was to read about the battle and actually meeting people who had been there and working with Indians so that he would get it right,” Jenkinson said.
Want to know more? Click here: http://www.thedickinsonpress.com/articles/index.cfm?id=15680§ion=homepage&freebie_check&CFID=43276627&CFTOKEN=26148978&jsessionid=8830dc7429793560c6d3
Wyoming company says it won't drill on battlefield
By: Clair Johnson
BILLINGS, Mont. -- Plans for exploring coal-bed methane resources at Rosebud Battlefield State Park in southeastern Montana are on hold for now as the state and parties with minerals interests try to find a way to protect the historic site from energy development.
Wyoming-based Pinnacle Gas Resources Inc. and private mineral rights owners agreed in February to extend Pinnacle's lease until August 2009. Without the extension, Pinnacle would have had to begin test drilling by April to keep its lease.
None of the key parties involved wants to see minerals -- coal, oil and gas -- developed at the battlefield, but finding a solution that satisfies everyone's interests is tricky because of the split-estate ownership of the minerals and the land. In a split estate, the surface owner is different from the owner of the subsurface minerals.
In the case of Rosebud Battlefield State Park, the Montana Department of Fish, Wildlife and Parks owns the surface while most of the minerals are held privately.
"We'd like everybody to wear a white hat," said Chas Van Genderen, assistant administrator of FWP's Parks Division. "It gets complicated and requires some sensitivity. We're working hard."
Located off Highway 314 south of the Northern Cheyenne Reservation and east of the Crow Reservation, the 3,000-acre park is well off the beaten path.
The rolling hills forested with pine trees and prairie lands are where Gen. George Crook, assisted by the Crow and Shoshone tribes, battled the Sioux and Northern Cheyenne nations on June 17, 1896. The fight on Upper Rosebud Creek was one of the largest battles of the Indian Wars and occurred eight days before the more famous Battle of the Little Bighorn about 30 miles away. Both sides claimed victory.
The site also has significant cultural and archaeological values, including a buffalo jump.
The battlefield is being considered for designation as a national historic landmark and is listed on the National Register of Historic Places.
Get the rest of the story here: http://www.jacksonholestartrib.com/articles/2008/06/05/news/wyoming/9fb8ab2a35f473c38725745e008083f0.txt
BILLINGS, Mont. -- Plans for exploring coal-bed methane resources at Rosebud Battlefield State Park in southeastern Montana are on hold for now as the state and parties with minerals interests try to find a way to protect the historic site from energy development.
Wyoming-based Pinnacle Gas Resources Inc. and private mineral rights owners agreed in February to extend Pinnacle's lease until August 2009. Without the extension, Pinnacle would have had to begin test drilling by April to keep its lease.
None of the key parties involved wants to see minerals -- coal, oil and gas -- developed at the battlefield, but finding a solution that satisfies everyone's interests is tricky because of the split-estate ownership of the minerals and the land. In a split estate, the surface owner is different from the owner of the subsurface minerals.
In the case of Rosebud Battlefield State Park, the Montana Department of Fish, Wildlife and Parks owns the surface while most of the minerals are held privately.
"We'd like everybody to wear a white hat," said Chas Van Genderen, assistant administrator of FWP's Parks Division. "It gets complicated and requires some sensitivity. We're working hard."
Located off Highway 314 south of the Northern Cheyenne Reservation and east of the Crow Reservation, the 3,000-acre park is well off the beaten path.
The rolling hills forested with pine trees and prairie lands are where Gen. George Crook, assisted by the Crow and Shoshone tribes, battled the Sioux and Northern Cheyenne nations on June 17, 1896. The fight on Upper Rosebud Creek was one of the largest battles of the Indian Wars and occurred eight days before the more famous Battle of the Little Bighorn about 30 miles away. Both sides claimed victory.
The site also has significant cultural and archaeological values, including a buffalo jump.
The battlefield is being considered for designation as a national historic landmark and is listed on the National Register of Historic Places.
Get the rest of the story here: http://www.jacksonholestartrib.com/articles/2008/06/05/news/wyoming/9fb8ab2a35f473c38725745e008083f0.txt
State American Indian leader advocates for recognition, education
By: Nicholas C. Stern
In a grade school history class, E. Keith Colston was told by his teacher that American Indians tortured their children.
Colston, a descendant of the Tuscarora and Lumbee tribes, said he tried to remain respectful while informing her that sweat lodge ceremonies, incorrectly interpreted in his textbook, are about spiritual cleansing, not torture.
Colston, now the executive director for the Maryland Commission on Indian Affairs, has been battling misperceptions and ignorance about his people ever since.
He spoke Tuesday at the Frederick County Law Enforcement Center at an annual Coalition Opposed to Violence and Extremism retreat. The coalition is an alliance of public and private civil rights, human relations, law enforcement, advocacy, religious and educational organizations in Maryland and the Washington area.
Colston said that attempts to eliminate American Indians physically, socially, mentally and spiritually from U.S. society have created deep mistrust, especially as the government claims to help them, Colston said.
"Historically, (Native Americans) have paid the ultimate price," he said.
But the radicalized American Indian movements of the '70s, though necessary at the time, are no longer viable. Instead, a middle road of peaceful activism will help his people, Colston said.
That is why he is encouraged by small yet sure steps like Gov. Martin O'Malley's recent designation of an American Indian Heritage Day.
Keep reading here: http://www.fredericknewspost.com/sections/news/display.htm?StoryID=75878
In a grade school history class, E. Keith Colston was told by his teacher that American Indians tortured their children.
Colston, a descendant of the Tuscarora and Lumbee tribes, said he tried to remain respectful while informing her that sweat lodge ceremonies, incorrectly interpreted in his textbook, are about spiritual cleansing, not torture.
Colston, now the executive director for the Maryland Commission on Indian Affairs, has been battling misperceptions and ignorance about his people ever since.
He spoke Tuesday at the Frederick County Law Enforcement Center at an annual Coalition Opposed to Violence and Extremism retreat. The coalition is an alliance of public and private civil rights, human relations, law enforcement, advocacy, religious and educational organizations in Maryland and the Washington area.
Colston said that attempts to eliminate American Indians physically, socially, mentally and spiritually from U.S. society have created deep mistrust, especially as the government claims to help them, Colston said.
"Historically, (Native Americans) have paid the ultimate price," he said.
But the radicalized American Indian movements of the '70s, though necessary at the time, are no longer viable. Instead, a middle road of peaceful activism will help his people, Colston said.
That is why he is encouraged by small yet sure steps like Gov. Martin O'Malley's recent designation of an American Indian Heritage Day.
Keep reading here: http://www.fredericknewspost.com/sections/news/display.htm?StoryID=75878
Wednesday, June 4, 2008
Do you know...
Stand Watie was born at Oothcaloga in the Cherokee Nation, Georgia (near present day Rome, Georgia) on December 12, 1806, his Cherokee name was De-ga-ta-ga, or "he stands." He also was known as Isaac S. Watie. He attended Moravian Mission School at Springplace Georgia, and served as a clerk of the Cherokee Supreme Court and Speaker of the Cherokee National Council prior to removal.
As a member of the Ridge-Watie-boundinot faction of the Cherokee Nation, Watie supported removal to the Cherokee Nation, West, and signed the Treaty of New Echota in 1835, in defiance of Principal Chief John Ross and the majority of the Cherokees. Watie moved to the Cherokee Nation, West (present-day Oklahoma), in 1837 and settled at Honey Creek. Following the murders of his uncle Major Ridge, cousin John Ridge, and brother Elias Boundinot (Buck Watie) in 1839, and his brother Thomas Watie in 1845, Stand Watie assumed the leadership of the Ridge-Watie-Boundinot faction and was involved in a long-running blood feud with the followers of John Ross. He also was a leader of the Knights of the Golden Circle, which bitterly opposed abolitionism.
At the outbreak of the Civil War, Watie quickly joined the Southern cause. He was commissioned a colonel on July 12, 1861, and raised a regiment of Cherokees for service with teh Confederate army. Later, when Chief John Ross signed an alliance with the South, Watie's men were organized as the Cherokee Regiment of Mounted Rifles. After Ross fled Indian Territory, Watie was elected principal chief of the Confederate Cherokees in August 1862.
A portion of Watie's command saw action at Oak Hills (August 10, 1861) in a battle that assured the South's hold on Indian Territory and made Watie a Confederate military hero. Afterward, Watie helped drive the pro-Northern Indians out of Indian Territory, and following the Battle of Chustenahlah (December 26, 1861) he commanded the pursuit of hte fleeing Federals, led by Opothleyahola, and drove them into exile in Kansas. Although Watie's men were exempt from service outside Indian Territory, he led his troops into Arkansas in the spring of 1861 to stem a Federal invasion of the region. Joining with Maj. GEn. Earl Van Dorn's command, Watie took part in the bAttle of Elkhorn Tavern (March 5-6, 1861). On the first day of fighting, the Southern Cherokees, which were on the left flank of the Confederate line, captured a battery of Union artillery before being forced to abandon it. Following the Federal victory, Watie's command screened the southern withdrawal.
Watie, or troops in his command, participated in eighteen battles and major skirmishes with Federal troop during the Civil War, including Cowskin Prairie (April 1862), Old Fort Wayne (October 1862), Webber's Falls (April 1863), Fort Gibson (May 1863), Cabin Creek (July 1863), and Gunter's Prairie (August 1864). In addition, his men were engaged in a multitude of smaller skirmishes and meeting engagements in Indian Territory and neighboring states. Because of his wide-ranging raids behind Union lines, Watie tied down thousands of Federal troops that were badly needed in the East.
Watie's two greatest victories were the capture of the federal steam boat J.R. Williams on June 15, 1864, and the seizure of $1.5 million worth of supplies in a federal wagon supply train a the Second battle of Cabin Creek on September 19, 1864. Watie was promoted to brigadier general on May 6, 1864, and given command of the first Indian Brigade. He was the only Indian to achieve the rank of general in the Civil War. Watie surrendered on June 23, 1865, the last Confederate general to lay down his arms.
After the war, Watie served as a member of the Southern Cherokee delegation during the negotiation of the Cherokee Reconstruction Treaty of 1866. He then abandoned public life and returned to his old home along Honey Creek. He died on September 9, 1871.
He is also listed in 100 Native Americans Who Shaped American History.
As a member of the Ridge-Watie-boundinot faction of the Cherokee Nation, Watie supported removal to the Cherokee Nation, West, and signed the Treaty of New Echota in 1835, in defiance of Principal Chief John Ross and the majority of the Cherokees. Watie moved to the Cherokee Nation, West (present-day Oklahoma), in 1837 and settled at Honey Creek. Following the murders of his uncle Major Ridge, cousin John Ridge, and brother Elias Boundinot (Buck Watie) in 1839, and his brother Thomas Watie in 1845, Stand Watie assumed the leadership of the Ridge-Watie-Boundinot faction and was involved in a long-running blood feud with the followers of John Ross. He also was a leader of the Knights of the Golden Circle, which bitterly opposed abolitionism.
At the outbreak of the Civil War, Watie quickly joined the Southern cause. He was commissioned a colonel on July 12, 1861, and raised a regiment of Cherokees for service with teh Confederate army. Later, when Chief John Ross signed an alliance with the South, Watie's men were organized as the Cherokee Regiment of Mounted Rifles. After Ross fled Indian Territory, Watie was elected principal chief of the Confederate Cherokees in August 1862.
A portion of Watie's command saw action at Oak Hills (August 10, 1861) in a battle that assured the South's hold on Indian Territory and made Watie a Confederate military hero. Afterward, Watie helped drive the pro-Northern Indians out of Indian Territory, and following the Battle of Chustenahlah (December 26, 1861) he commanded the pursuit of hte fleeing Federals, led by Opothleyahola, and drove them into exile in Kansas. Although Watie's men were exempt from service outside Indian Territory, he led his troops into Arkansas in the spring of 1861 to stem a Federal invasion of the region. Joining with Maj. GEn. Earl Van Dorn's command, Watie took part in the bAttle of Elkhorn Tavern (March 5-6, 1861). On the first day of fighting, the Southern Cherokees, which were on the left flank of the Confederate line, captured a battery of Union artillery before being forced to abandon it. Following the Federal victory, Watie's command screened the southern withdrawal.
Watie, or troops in his command, participated in eighteen battles and major skirmishes with Federal troop during the Civil War, including Cowskin Prairie (April 1862), Old Fort Wayne (October 1862), Webber's Falls (April 1863), Fort Gibson (May 1863), Cabin Creek (July 1863), and Gunter's Prairie (August 1864). In addition, his men were engaged in a multitude of smaller skirmishes and meeting engagements in Indian Territory and neighboring states. Because of his wide-ranging raids behind Union lines, Watie tied down thousands of Federal troops that were badly needed in the East.
Watie's two greatest victories were the capture of the federal steam boat J.R. Williams on June 15, 1864, and the seizure of $1.5 million worth of supplies in a federal wagon supply train a the Second battle of Cabin Creek on September 19, 1864. Watie was promoted to brigadier general on May 6, 1864, and given command of the first Indian Brigade. He was the only Indian to achieve the rank of general in the Civil War. Watie surrendered on June 23, 1865, the last Confederate general to lay down his arms.
After the war, Watie served as a member of the Southern Cherokee delegation during the negotiation of the Cherokee Reconstruction Treaty of 1866. He then abandoned public life and returned to his old home along Honey Creek. He died on September 9, 1871.
He is also listed in 100 Native Americans Who Shaped American History.
Featured tribe - Eyak
The Eyak Village is currently located on the Copper River highway on the Malaspina Coastal Plain. Old stories say they moved from the interior of Alaska down the Copper River to the mouth of the Copper River Delta. The Eyak have their own language, which is a branch of the Athabaskan-Eyak-Tlingit language family. They lived off the rich salmon runs and abundant wildlife of the Delta. The Eyak were always a relatively small group, and the neighboring Tlingits, Chugach and Alutiiqs continuously pressured them, raiding their fishing grounds and more peacefully assimilating the Eyak through intermarriage. The Eyak got along better with the Tlingits better than any of the other surrounding cultures do to the common language they spoke.
The Russians who first traded in Alaska recognized the Eyak as a distinct culture with its own territory. By the 1880's, however, Tlingit expansion had reduced the Eyak to about 200 people on the Copper River Delta. At that point, Americans arrived. The Americans opened canneries, and competed with the Eyak for Copper River salmon, slowly taking over their jobs and their food. The Americans also brought alcohol, disease, and opium, the last from Chinese cannery workers. Much of this the Eyaks had never been exposed to. These took their toll, and by 1900 there were only about 60 Eyak remaining. They lived in a settlement on Eyak Lake that, in 1906, became a part of the town of Cordova, Alaska. (Which is where they currently reside).
Today the Eyak culture is represented only by about 172 individuals and only one of those can speak the Eyak language fluently. They are the smallest native group in Alaska and are fighting to revive their culture. As part of that battle, some of the Eyak people are working to protect the traditional lands along the Copper River Delta that sustained their ancestors for so many years. A coalition of national, regional and local groups including the National Wildlife Federation are working together to protect the Delta, and in 1995 the Eyak held their first potlatch (a traditional gathering and gift exchange), the first time they had done so in 80 years.
The Russians who first traded in Alaska recognized the Eyak as a distinct culture with its own territory. By the 1880's, however, Tlingit expansion had reduced the Eyak to about 200 people on the Copper River Delta. At that point, Americans arrived. The Americans opened canneries, and competed with the Eyak for Copper River salmon, slowly taking over their jobs and their food. The Americans also brought alcohol, disease, and opium, the last from Chinese cannery workers. Much of this the Eyaks had never been exposed to. These took their toll, and by 1900 there were only about 60 Eyak remaining. They lived in a settlement on Eyak Lake that, in 1906, became a part of the town of Cordova, Alaska. (Which is where they currently reside).
Today the Eyak culture is represented only by about 172 individuals and only one of those can speak the Eyak language fluently. They are the smallest native group in Alaska and are fighting to revive their culture. As part of that battle, some of the Eyak people are working to protect the traditional lands along the Copper River Delta that sustained their ancestors for so many years. A coalition of national, regional and local groups including the National Wildlife Federation are working together to protect the Delta, and in 1995 the Eyak held their first potlatch (a traditional gathering and gift exchange), the first time they had done so in 80 years.
How antelope stole the moon
Spokane legend...
There was an Indian village down near the place where the sun sets. The people there had the moon.
Other Indians wanted to go and steal the moon and put it back up. They were going to hide and try to steal it. The Indians who had it knew the others were coming to get the moon. They were going to run after them and kill them.
Then two antelope came and decided they would steal the moon. They knew they were so fast the people wouldn't be able to catch them. They stole the moon, and sure enough, the people couldn't keep up because the antelope ran so fast.
When the antelope came to the other village they put the moon outside a teepee and went in. Coyote heard about it and ran out and saw the moon outside by the teepee. He took the moon and ran away with it.
The antelope heard him, and they ran after Coyote as he raced toward the river. They were going to catch Coyote, but he gave the moon a mighty heave and threw it in the pool below the falls in the Spokane River. It is still there.
There was an Indian village down near the place where the sun sets. The people there had the moon.
Other Indians wanted to go and steal the moon and put it back up. They were going to hide and try to steal it. The Indians who had it knew the others were coming to get the moon. They were going to run after them and kill them.
Then two antelope came and decided they would steal the moon. They knew they were so fast the people wouldn't be able to catch them. They stole the moon, and sure enough, the people couldn't keep up because the antelope ran so fast.
When the antelope came to the other village they put the moon outside a teepee and went in. Coyote heard about it and ran out and saw the moon outside by the teepee. He took the moon and ran away with it.
The antelope heard him, and they ran after Coyote as he raced toward the river. They were going to catch Coyote, but he gave the moon a mighty heave and threw it in the pool below the falls in the Spokane River. It is still there.
Crazy Horse largest sculpture in the world
As posted on travelbite.co.uk
A historic memorial to native American hero Crazy Horse is nearing completion some 60 years after work began on the sculpture - which is now said to be the largest in the world.
The giant mountain monument in South Dakota depicts the Lakota warrior who fought to preserve his tribe's culture in the nineteenth century.
Seated on horseback, the sculpture is significantly bigger than the Mount Rushmore monument, which is eight miles away.
Sculptor Korczak Ziolkowski began the monument in June 1948 and other artists, including his widow Ruth, have continued the work since his death in 1982.
Carving on the face of Crazy Horse is now completed but there is still a long way to go.
The Crazy Horse memorial also includes an education and cultural centre honouring the living heritage of the North American Indian peoples.
There are also plans for a university and medical training centre to be built nearby.
Travellers can see the completed Crazy Horse sculpture with North American adventure travel company Trek America.
A historic memorial to native American hero Crazy Horse is nearing completion some 60 years after work began on the sculpture - which is now said to be the largest in the world.
The giant mountain monument in South Dakota depicts the Lakota warrior who fought to preserve his tribe's culture in the nineteenth century.
Seated on horseback, the sculpture is significantly bigger than the Mount Rushmore monument, which is eight miles away.
Sculptor Korczak Ziolkowski began the monument in June 1948 and other artists, including his widow Ruth, have continued the work since his death in 1982.
Carving on the face of Crazy Horse is now completed but there is still a long way to go.
The Crazy Horse memorial also includes an education and cultural centre honouring the living heritage of the North American Indian peoples.
There are also plans for a university and medical training centre to be built nearby.
Travellers can see the completed Crazy Horse sculpture with North American adventure travel company Trek America.
Monday, June 2, 2008
Today in History
June 2, 1924: Indian Citizenship Act is passed.
Before the Civil War, citizenship was often limited to Native Americans of one-half or less Indian blood. In the Reconstruction period, progressive Republicans in Congress sought to accelerate the granting of citizenship to friendly tribes, though state support for these measures was often limited. In 1888, most Native American women married to U.S. citizens were conferred with citizenship, and in 1919 Native American veterans of World War I were offered citizenship.
By the early 1920s, some 30 years after the cessation of the 19th century wars, most indigenous people (Native Americans) had gained U.S. citizenship through marriage — or through military service, allotments, treaties or special laws. But some were not citizens, and they were barred from naturalization.
Citizenship was granted in this Act as part of a desire by some U.S. leaders to see Native Americans absorbed or assimilated into the American mainstream. This was echoed in the Termination era of the 1950s. Success seemed possible after the World War I service of many Native Americans, who were usually not, unlike African Americans, segregated into special units.
One active assimilation proponent of the early 20th century, Dr. Joseph K. Dixon, wrote:
"The Indian, though a man without a country, the Indian who has suffered a thousand wrongs considered the white man's burden and from mountains, plains and divides, the Indian threw himself into the struggle to help throttle the unthinkable tyranny of the Hun. The Indian helped to free Belgium, helped to free all the small nations, helped to give victory to the Stars and Stripes. The Indian went to France to help avenge the ravages of autocracy. Now, shall we not redeem ourselves by redeeming all the tribes?"
The Indian Citizenship Act of 1924, also known as the Snyder Act, was proposed by Representative Homer P. Snyder of New York and granted full U.S. citizenship to America's indigenous peoples, called "Indians" in this Act. (The Fourteenth Amendment guarantees citizenship to persons born in the U.S., but only if "subject to the jurisdiction thereof"; this latter clause excludes certain indigenes.) The act was signed into law by President Calvin Coolidge on June 2.
The right to vote, however, was governed by state law; until 1957, some states barred Native Americans from voting. In a WPA interview from the 1930s, Henry Mitchell describes the attitude toward Native Americans in Maine, one of the last states to comply with the Indian Citizenship Act:
One of the Indians went over to Old Town once to see some official in the city hall about voting. I don't know just what position that official had over there, but he said to the Indian, 'We don't want you people over here. You have your own elections over on the island, and if you want to vote, go over there.'
Before the Civil War, citizenship was often limited to Native Americans of one-half or less Indian blood. In the Reconstruction period, progressive Republicans in Congress sought to accelerate the granting of citizenship to friendly tribes, though state support for these measures was often limited. In 1888, most Native American women married to U.S. citizens were conferred with citizenship, and in 1919 Native American veterans of World War I were offered citizenship.
By the early 1920s, some 30 years after the cessation of the 19th century wars, most indigenous people (Native Americans) had gained U.S. citizenship through marriage — or through military service, allotments, treaties or special laws. But some were not citizens, and they were barred from naturalization.
Citizenship was granted in this Act as part of a desire by some U.S. leaders to see Native Americans absorbed or assimilated into the American mainstream. This was echoed in the Termination era of the 1950s. Success seemed possible after the World War I service of many Native Americans, who were usually not, unlike African Americans, segregated into special units.
One active assimilation proponent of the early 20th century, Dr. Joseph K. Dixon, wrote:
"The Indian, though a man without a country, the Indian who has suffered a thousand wrongs considered the white man's burden and from mountains, plains and divides, the Indian threw himself into the struggle to help throttle the unthinkable tyranny of the Hun. The Indian helped to free Belgium, helped to free all the small nations, helped to give victory to the Stars and Stripes. The Indian went to France to help avenge the ravages of autocracy. Now, shall we not redeem ourselves by redeeming all the tribes?"
The Indian Citizenship Act of 1924, also known as the Snyder Act, was proposed by Representative Homer P. Snyder of New York and granted full U.S. citizenship to America's indigenous peoples, called "Indians" in this Act. (The Fourteenth Amendment guarantees citizenship to persons born in the U.S., but only if "subject to the jurisdiction thereof"; this latter clause excludes certain indigenes.) The act was signed into law by President Calvin Coolidge on June 2.
The right to vote, however, was governed by state law; until 1957, some states barred Native Americans from voting. In a WPA interview from the 1930s, Henry Mitchell describes the attitude toward Native Americans in Maine, one of the last states to comply with the Indian Citizenship Act:
One of the Indians went over to Old Town once to see some official in the city hall about voting. I don't know just what position that official had over there, but he said to the Indian, 'We don't want you people over here. You have your own elections over on the island, and if you want to vote, go over there.'
Important dates in June
June 2, 1924: Indian Citizenship Act is passed.
June 8, 1970: President Nixon ends “Termination Policy” by executive order.
June 18, 1934: American Indian Reorganization Act is signed into law providing for tribal self-government.
June 24, 1675: Beginning of (Metacomet’s) “King Phillip’s War” against New England colonists.
June 25, 1876: Battle of Little Bighorn (Custer’s Last Stand). Plains tribes led by Chief Sitting Bull and Crazy Horse are victorious in a battle with the U.S. Seventh Calvary.
June 8, 1970: President Nixon ends “Termination Policy” by executive order.
June 18, 1934: American Indian Reorganization Act is signed into law providing for tribal self-government.
June 24, 1675: Beginning of (Metacomet’s) “King Phillip’s War” against New England colonists.
June 25, 1876: Battle of Little Bighorn (Custer’s Last Stand). Plains tribes led by Chief Sitting Bull and Crazy Horse are victorious in a battle with the U.S. Seventh Calvary.
Sequoyah Schools Offering Summer Learning Program
Press release
TAHLEQUAH, Okla. – Sequoyah Schools will once again offer a variety of classes as part of the Sequoyah Summer Learning Program. Classes will be held June 30 – July 11, from 8:25 a.m. until 4:30 p.m. for any student in the fifth through twelfth grades. Breakfast, lunch and snacks will be provided.
“We’ve added a summer learning program to keep the focus on academics during the summer,” said Gina Stanley, Sequoyah superintendent. “We are providing an option for students in the area to keep their minds focused and give them a head start on the next school year.”
Classes that will be offered at Sequoyah this summer are Cherokee culture, Cherokee language, robotics, leadership, digital photography, physical education, financial literacy for teens, art, drama, media production, college prep, and computer applications. Students will be able to choose three of these classes to participate in during the two-week class period. Structured recreation time will include activities such as swimming, bowling and roller skating.
“We added college prep and media production this year in an effort to attract more high school age kids,” Stanley said. “The college prep class will show kids how to find scholarships and get a head start on some of the paperwork that has to be done for financial aid.”
The Sequoyah cafeteria will provide breakfast, lunch and a snack each day. There is no charge for participation and enrollment is open to any student in the fifth grade and up, but class size is limited so students are encouraged to enroll early. The deadline for enrollment is June 13.
“I encourage any student who is planning to attend Sequoyah in the fall to come to the Summer Learning Program,” Stanley said. “They can meet their teachers and learn their way around the campus.”
For more information on the Sequoyah Summer Learning Program or to request an application, call Tera Shows at (918) 453-5542 or e-mail tshows@cherokee.org.
Sequoyah Schools, a boarding school for Native American students, originated in 1871 as an orphan asylum to care for children who were orphaned by the Civil War. Now known as Sequoyah Schools, it is named for Sequoyah, the scholar who developed the Cherokee syllabary. The school is regionally and state accredited for grades 7-12 and has become the school of choice for more than 400 Native American students every year. Sequoyah Schools is located five miles southwest of Tahlequah, Okla. For more information call (918) 453-5400.
TAHLEQUAH, Okla. – Sequoyah Schools will once again offer a variety of classes as part of the Sequoyah Summer Learning Program. Classes will be held June 30 – July 11, from 8:25 a.m. until 4:30 p.m. for any student in the fifth through twelfth grades. Breakfast, lunch and snacks will be provided.
“We’ve added a summer learning program to keep the focus on academics during the summer,” said Gina Stanley, Sequoyah superintendent. “We are providing an option for students in the area to keep their minds focused and give them a head start on the next school year.”
Classes that will be offered at Sequoyah this summer are Cherokee culture, Cherokee language, robotics, leadership, digital photography, physical education, financial literacy for teens, art, drama, media production, college prep, and computer applications. Students will be able to choose three of these classes to participate in during the two-week class period. Structured recreation time will include activities such as swimming, bowling and roller skating.
“We added college prep and media production this year in an effort to attract more high school age kids,” Stanley said. “The college prep class will show kids how to find scholarships and get a head start on some of the paperwork that has to be done for financial aid.”
The Sequoyah cafeteria will provide breakfast, lunch and a snack each day. There is no charge for participation and enrollment is open to any student in the fifth grade and up, but class size is limited so students are encouraged to enroll early. The deadline for enrollment is June 13.
“I encourage any student who is planning to attend Sequoyah in the fall to come to the Summer Learning Program,” Stanley said. “They can meet their teachers and learn their way around the campus.”
For more information on the Sequoyah Summer Learning Program or to request an application, call Tera Shows at (918) 453-5542 or e-mail tshows@cherokee.org.
Sequoyah Schools, a boarding school for Native American students, originated in 1871 as an orphan asylum to care for children who were orphaned by the Civil War. Now known as Sequoyah Schools, it is named for Sequoyah, the scholar who developed the Cherokee syllabary. The school is regionally and state accredited for grades 7-12 and has become the school of choice for more than 400 Native American students every year. Sequoyah Schools is located five miles southwest of Tahlequah, Okla. For more information call (918) 453-5400.
Tribes work to reverse corrosive effects of boarding schools
By: Jason Stein
TOMAH, Wis. — Chloris Lowe Sr. didn’t teach his children to speak the language of their Ho-Chunk ancestors.
But today, in a small tribal day care, he and his great-grandson chatter happily in Ho-Chunk. Lowe, 80, a tribal elder who lived through the era of English-only Indian boarding schools, is now helping to undo the effects those institutions had on his people.
“These kids here, the way they understand Ho-Chunk, before they even talk, my gosh!” said Lowe, a native speaker of the language who is helping teach it to the toddlers here. “You could almost go to tears because they’re really picking it up.”
Around Wisconsin, tribes are working to reverse the lingering effects of the long-closed boarding schools by helping children learn the languages and cultures the schools once discouraged.
The Lac du Flambeau tribe, for instance, is seeking to turn a dormitory in a former boarding school on the reservation into a center to promote the tribe’s Ojibwe language as well as traditional skills such as mat-making.
Part of the project will also involve restoring the dormitory to its 1907 condition and turning it into an interpretive center on the boarding school era and its legacy, said Kelly Jackson-Golly, the tribe’s historical preservation officer.
“The ultimate reclamation is to have a place that by design was built to take away cultural traditions and flip that around and have a place that’s actually giving back something and promoting healing,” Jackson-Golly said.
Lowe, a former truck driver and the last member of his family born in a wigwam, brought his children up to be college-educated professionals in careers like law and engineering. But something was missing.
Get the rest of the story here: http://www.lacrossetribune.com/articles/2008/06/02/news/z04language0602.txt
TOMAH, Wis. — Chloris Lowe Sr. didn’t teach his children to speak the language of their Ho-Chunk ancestors.
But today, in a small tribal day care, he and his great-grandson chatter happily in Ho-Chunk. Lowe, 80, a tribal elder who lived through the era of English-only Indian boarding schools, is now helping to undo the effects those institutions had on his people.
“These kids here, the way they understand Ho-Chunk, before they even talk, my gosh!” said Lowe, a native speaker of the language who is helping teach it to the toddlers here. “You could almost go to tears because they’re really picking it up.”
Around Wisconsin, tribes are working to reverse the lingering effects of the long-closed boarding schools by helping children learn the languages and cultures the schools once discouraged.
The Lac du Flambeau tribe, for instance, is seeking to turn a dormitory in a former boarding school on the reservation into a center to promote the tribe’s Ojibwe language as well as traditional skills such as mat-making.
Part of the project will also involve restoring the dormitory to its 1907 condition and turning it into an interpretive center on the boarding school era and its legacy, said Kelly Jackson-Golly, the tribe’s historical preservation officer.
“The ultimate reclamation is to have a place that by design was built to take away cultural traditions and flip that around and have a place that’s actually giving back something and promoting healing,” Jackson-Golly said.
Lowe, a former truck driver and the last member of his family born in a wigwam, brought his children up to be college-educated professionals in careers like law and engineering. But something was missing.
Get the rest of the story here: http://www.lacrossetribune.com/articles/2008/06/02/news/z04language0602.txt
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