"We did not think of the great open plains, the beautiful rolling hills, and winding streams with tangled growth as "wild". To us it was tame. Earth was bountiful and we were surrounded with the blessings of the Great Mystery."

Luther Standing Bear - Rosebud Sioux

Guardian of the Water Medicine

Guardian of the Water Medicine
Dale Auger

Dale Auger

Dale Auger: On Art, Blood and Kindred Spirits
by Terri Mason

Defining Dale Auger in one sentence is akin to releasing the colours of a diamond in one cut. It can’t be done. It’s the many facets that release a diamond’s true brilliance, as it is the many facets of Auger’s life, education, ancestry, experiences and beliefs that have shaped and polished his work into the internationally acclaimed and collected artist that he is today.

Born a Sakaw Cree from the Bigstone Cree Nation in northern Alberta, Auger’s education began as a young boy when his mother would take him to be with the elders. “I used to say to myself, ‘Why is she leaving me with these old people?’ – but today I see the reason; I was being taught in the old way.”

Auger’s respect for traditional teachings led him on a journey to study art, opening the door to a doctorate in education. He is a talented playwright, speaker and visual artist whose vividly coloured acrylics have captured the attention of collectors that reads like an international ‘Who’s Who’ spanning English to Hollywood royalty. The essence of his work is communication, and now Dr. Auger has come full circle, interpreting the life of his culture – from the everyday to the sacred - through the cross-cultural medium of art.

Read the rest here:

http://www.daleauger.com/printversionbio.cfm

Thursday, February 28, 2008

Waiting

Waiting
By: Pamela Waterbird Davison
@2007

There was a time
when I believed
I could fly,
so I ran and ran,
until my lungs burned
and the land disappeared.

Wouldn’t you know it,
gravity had a thing or three
to show this stubborn soul,
and I was broken.

There was a time
when I believed
each day was meant
just for me,
so I laughed and danced
until I cried
and joy disappeared.

Come to find out,
reality had a thing or three
to suck from this willful fool
and I was ruined.

Now is the time
when I cannot hold faith
in my magic anymore,
nor can I recover,
so I run and run,
until the land disappears.

That’s where you are,
waiting to hold me closer
and closer still,
reminding me of flying,

until I can believe
in me again.

Wednesday, February 27, 2008

Quotes

"The sky is round, and I have heard that the earth is round like a ball, and so are all the stars. The wind, in its greatest power, whirls. Birds make their nests in circles, for theirs is the same religion as ours." -

Black Elk - Oglala Sioux

February 27, 1973: American Indian Movement supporters occupy Wounded Knee, SD.

In the summer of 1968, two hundred members of the American Indian community came together for a meeting to discuss various issues that Indian people of the time were dealing with on an everyday basis. Among these issues were, police brutality, high unemployment rates, and the Federal Government's policies concerning American Indians.

From this meeting came the birth of the American Indian Movement, commonly known as AIM. With this came the emergence of AIM leaders, such as Dennis Banks and Clyde Bellecourt to name a few. Little did anyone know that AIM would become instrumental in shaping not only the path of American Indians across the country, but the eyes of the world would follow AIM protests through the occupation at Alcatraz through the Trail of Broken Treaties, to the final conflict of the 1868 Sioux treaty of the Black Hills. This conflict would begin on February 27, 1973 and last seventy-one days. The occupation became known in history as the Siege at Wounded Knee.

It began as the American Indians stood against government atrocities, and ended in an armed battle with US Armed Forces. Corruption within the BIA and Tribal Council at an all time high, tension on the Pine Ridge Indian reservation was on the increase and quickly getting out of control. With a feeling close to despair, and knowing there was nothing else for them to do, elders of the Lakota Nation asked the American Indian Movement for assistance. This bringing to a head, more than a hundred years of racial tension and a government corruption.

On that winter day in 1973, a large group of armed American Indians reclaimed Wounded Knee in the name of the Lakota Nation. For the first time in many decades, those Oglala Sioux ruled themselves, free from government intervention, as is their ancient custom. This would become the basis for a TV movie, "Lakota Woman" the true story of Mary Moore Crowdog, and her experiences at the Wounded Knee occupation.

Want to know more? Click here: http://libcom.org/history/1973-siege-at-wounded-knee

Remaining 'authentic' in a changing world

Editorial - Indian Country Today

Authentic Indians'' are for many non-American Indians only those who look and dress like the stereotypical image of a Plains Indian - stoic and vanishing. There is a tendency for the general public - and often sympathetic foreigners - to believe that the only true Indians are those who greeted the Mayflower in 1620, and continue to live in the same way.

Famous anthropologists like Alfred Kroeber, a major researcher of California Indian tribes, and Franz Boas, the father of American anthropology, argued there were no authentic Indians in the United States after 1850. These men did not study the Indian communities they found during their field research, but tried to reconstruct Indian communities as they existed in the past, before significant Western contact. Rather than find examples of living history and continuing customs, they consulted elders who could remember the languages and cultures, the old ways.

There is no doubt that the anthropologists provided great service to tribal communities by preserving cultural knowledge and aspects of languages. But the emphasis on ''salvage'' anthropology, researching to find the last remnants of indigenous communities before they were lost, and the absence of interest in living indigenous communities, did a great disservice to indigenous peoples.

Indian people do change. We just may not change in patterns that are recognized or common to Western or American society. Indian people are willing to change and adapt to necessarily uphold their values, cultures and ways of life.

There's more here: http://www.indiancountry.com/content.cfm?id=1096416670

Medal of Honor long overdue

The Bismarck Tribune

Woodrow Wilson Keeble will join select company March 3 at the White House. It was for heroism in battle in the Korean War that the soldiers he led - and saved - were convinced he deserved the Medal of Honor.

It's a pity Keeble won't be at the White House ceremony. He died in 1982.

But family members will be there.

It was too long in coming and for that reason almost didn't. The Army said the recommendations of Keeble's war buddies that he receive the medal, submitted twice, were lost. Then the legal deadline passed from the time of the heroic action, and only Congress could supersede the time limit.

It did. North Dakota's two senators and those from South Dakota accomplished it, fitting since Keeble was born in South Dakota, but counted North Dakota home.

Keeble was a member of the Sisseton-Wahpeton Sioux tribe, members of whom live in both states.

The Tribune noted editorially in April 2006 that "a sixth American Indian (should) join the five who were awarded the nation's highest military honor" from World War II and the Korean War, citing their "gallantry and intrepidity at the risk of ... life above and beyond the call of duty" while engaging an enemy in combat.

"Chief," as the men of Keeble's company called him, can be numbered with Medal of Honor awardees Jack Montgomery, a Cherokee; Ernest Childers, a Creek; Van Barfoot, a Choctaw; Mitchell Red Cloud Jr., a Winnebago; and Charles George, a Cherokee. The last two mentioned were in the Korean War, as was Keeble, and with the others had been in World War II, where he survived the fighting on Guadalcanal.

Finally, the name of Master Sgt. Woodrow Wilson Keeble will be adorned with "Medal of Honor," fitting for the warrior whom his platoon leader as an old man called "the best soldier I ever served with."

Monday, February 25, 2008

Featured Performer - Mark Thunderwolf

Mark ThunderWolf is a Native American flutist and recording artist of Lakota and Eastern Band Cherokee Wolf Clan descent. He was born in Chattanooga, TN, the son of a musician who had mastered many instruments during his lifetime. As a child, Mark watched and listened to his father play guitar, fiddle, organ and piano all by ear. Mark often dreamed of being a musician on stage and as a teenager bought an acoustic twelve-string guitar and later a dobro acoustic guitar but never quite connected with either instrument. While in high school he was given a harmonica and quickly mastered it playing along with popular songs on the radio. Over the years he jammed with friends and bands at bars and made many guest appearances with local bands across the country but always felt something was missing.

In the spring of 2001 while working in southern California he visited a wolf sanctuary where the woman who ran it gifted him his first flute. Mark cannot read or write music but as his father had taught him to do with any instrument began playing by ear. It didn't take long to for him to learn the rudiments of the Native American instrument. As he practiced every weekend at the sanctuary the wolves, eagles, redtail hawks and ravens taught him how to connect to them though his flutes. He sold his beloved Harley-Davidson named "Ethel" and used the money to record his first CD, "Thru the Eyes…of My Brother" after playing for only eight months.

During the past six years Mark's Native American flute music has developed an explosive following across North America and the United Kingdom where he has been featured several times on the BBC World Series program and network. The Celtic regions of the UK and France air his music regularly and love the ethereal, haunting sounds of his music. His stage appearances and performances include the US and Canada, being the featured artist on NativeRadio.com and a recent interview with NPR, which aired in September and November of 2004. He has received nominations in the Native American Music Awards (NAMMY's), received 2nd Place for Best Album in the 2004 Just Plain Folks Music Awards in November 2004 and selected in 2005 as a showcase performer for the 17th Annual Folk Alliance International Music Conference in Montreal, Canada. Therapists, doctors and people everywhere are recognizing the healing quality of the meditative music that he is given by the animals and living elements of the earth.

Samples of his music can be found here: http://payplay.cd/mthunderwolf2

Book review: Nez Perce Summer, 1877: The US Army and the Nee-Me-Poo Crisis

By: Dona Munker

Published in 2000, Jerome A. Greene's NEZ PERCE SUMMER, 1877 isn't the most recent work on the Nez Perce tragedy, but it does the best job of combining a detailed, blow-by-blow account with a larger overview of this enormously complex and panoramic event, which stretched over three and a half months in the summer of 1877 and constituted one of the saddest mass injustices in the history of the Indian Wars.

Greene, who wrote the book under the aegis of the National Park Service--it's available online at their website, but I wouldn't recommend reading it that way--is especially good at explaining where things happened in relation to other things that were going on at the same time and what all the parties concerned were doing simultaneously-- an invaluable asset in an account of a military campaign. And his final chapter, "Consquences," does a splendid job of drawing back and fairly and objectively evaluating the outcome and import of the campaign, not only for the Nez Perces but for the American army and also some of the individuals involved. (Which reminds me to say that the backnotes are often as interesting as the book itself.)

There are other good books about the Nez Perce campaign, notably Bruce Hampton's more passionate and journalistic CHILDREN OF GRACE (1994), as well as Mark H. Brown's pathbreaking THE FLIGHT OF THE NEZ PERCE (1967); all three are highly readable. But if you have time for only one, it should probably be Greene's, since Brown's account has been superceded and Hampton's book, though it has many virtues, ultimately leaves you without the grand picture.

In fact, my one major complaint about NEZ PERCE SUMMER, 1877 is that it doesn't provide a timeline (neither do the other two books). This would have helped enormously in getting a handle on the complicated, multi-layered events of the story, and while an author can be excused for failing to realize how important this is for his readers, his editor shouldn't be. Luckily, you can get a great timeline on the Internet, put together--very well, as far as I can see--by Montana schoolchildren! ([...])

Aside from this flaw, NEZ PERCE SUMMER, 1877 is indispensable reading for anyone seeking to understand what it all meant.

Tribe plans to sign deal assuming ownership of Indian City U.S.A.

Associated Press - KSWO 7 News, Lawton/Wichita Falls

ANADARKO, Okla. (AP) - Officials with the Kiowa Tribe are to sign a deal today to buy Indian City U.S.A. near Anadarko.

The 198-acre site includes an Indian village and replicas of the dwellings of the Apache, Caddo, Kiowa, Navajo, Pawnee, Pueblo and Wichita tribes. There is also a gift shop, museum, lodge, campground, amphitheater, radio towers and a game trail with buffalo and antelope.

Members of the Kiowa Business Committee have been negotiating with shareholders of Indian City U.S.A. and Modina Waters with the tribe says she's "99.9% sure" the deal will be made.
Terms of the sale haven't been released and Waters says a statement will be released once the deal is signed.

The park was first offered for sale for $3 million in 2004 but no acceptable offers were received.
Indian City manager George Moran says a key to the sale is the intent of the buyer. Moran says he believes the Kiowas will keep the park as is while making needed repairs and improvements.

Scholarships help Red Cloud students follow their college dreams

By: Kayla Gahagan

Red Cloud High School senior Season Frank is thinking nursing might be the career for her, and a national scholarship has her $20,000 closer to that dream.

Frank, 17, was one of 107 United States high school students awarded the Horatio Alger National Scholarship this year, and she won an all-expense-paid trip to Washington, D.C., for the 2008 National Scholars Conference along with it.

"I was shocked," she said. "I was kind of relieved. It was hard work, and it took a lot of time and effort."

Frank hopes to use the scholarship money to attend South Dakota State University to study nursing.

Her advice to other students is about hard work: "Put a lot of time and effort into everything you do, because it does pay off in the end." The work includes applying for as many scholarships you can, she said. Even with the $20,000, which can be used at $4,000 a year for five years, Frank is also applying for a Gates Millennium Scholarship.

Get the whole story here: http://www.rapidcityjournal.com/articles/2008/02/22/news/local/doc47bdfa8b36bf3626599504.txt?show_comments=true#commentdiv

Friday, February 22, 2008

Quotes

"I am a red man. If the Great Spirit had desired me to be a white man he would have made me so in the first place. He put in your heart certain wishes and plans, in my heart he put other and different desires. Each man is good in his sight. It is not necessary for Eagles to be Crows. We are poor . . . but we are free. No white man controls our footsteps. If we must die . . . we die defending our rights." -

Sitting Bull, Oglala Sioux

February 23, 1945: Marine private Ira Hayes (Pima) helps raise the U.S. flag on Iwo Jima.

Ira Hamilton Hayes, participant in the famous flag raising on Iwo Jima, was a Pima Indian, born at Sacaton, Arizona, on 12 January 1923. In 1932, the family moved a few miles southward to Bapchule. Both Sacaton and Bapchule are located within the boundaries of the Gila River Indian Reservation in south central Arizona. Hayes left high school after completing two years of study. He served in the Civilian Conservation Corps in May and June of 1942, and then went to work as a carpenter.

On 26 August 1942, Ira Hayes enlisted in the Marine Corps Reserve at Phoenix for the duration of the National Emergency. Following boot camp at the Marine Corps Recruit Depot at San Diego, Hayes was assigned to the Parachute Training School at Camp Gillespie, Marine Corps Base, San Diego. Graduated one month later, the Arizonan was qualified as a parachutist on 30 November and promoted to private first class the next day. On 2 December, he joined Company B, 3d Parachute Battalion, Divisional Special Troops, 3d Marine Division, at Camp Elliott, California, with which he sailed for Noumea, New Caledonia, on 14 March 1943.

In April, Hayes' unit was redesignated Company K, 3d Parachute Battalion, 1st Marine Parachute Regiment. In October Hayes sailed for Vella Lavella, arriving on the 14th. Here, he took part in the campaign and occupation of that island until 3 December when he moved north to Bougainville, arriving on the 4th. The campaign there was already underway, but the parachutists had a full share of fighting before they left on 15 January 1944.

Hayes was ordered to return to the United States where he landed at San Diego on 14 February 1944, after slightly more than 11 months overseas and two campaigns. The parachute units were disbanded in February, and Hayes was transferred to Company E, 2d Battalion, 28th Marines, of the 5th Marine Division, then at Camp Pendleton, California.

In September, Hayes sailed with his company for Hawaii for more training. He sailed from Hawaii in January en route to Iwo Jima where he landed on D-day (19 February 1945) and remained during the fighting until 26 March. Then he embarked for Hawaii where he boarded a plane for the U.S. on 15 April. On the 19th, he joined Company C, 1st Headquarters Battalion, Headquarters, U.S. Marine Corps, Washington, D.C.

On 10 May, Hayes, Private First Class Gagnon, Pharmacist's Mate Second Class Bradley, and Marine Technical Sergeant Keyes Beech, a combat correspondent, left on the bond selling tour. In Chicago, Hayes received orders directing his return to the 28th Marines. He arrived at Hilo, Hawaii, and rejoined Company E of the 29th on 28 May. Three weeks later, on 19 June, he was promoted to corporal.

With the end of the war, Corporal Hayes and his company left Hilo and landed at Sasebo, Japan, on 22 September to participate in the occupation of Japan. On 25 October, Corporal Hayes boarded his eleventh and last ship to return to his homeland for the third time. Landing at San Francisco on 9 November, he was honorably discharged on 1 December.

Corporal Hayes was awarded a Letter of Commendation with Commendation Ribbon by the Commanding General, Fleet Marine Force, Pacific, Lieutenant General Roy S. Geiger, for his "meritorious and efficient performance of duty while serving with a Marine infantry battalion during operations against the enemy on Vella Lavella and Bougainville, British Solomon Islands, from 15 August to 15 December 1943, and on Iwo Jima, Volcano Islands, from 19 February to 27 March 1945."

The list of the Corporal's decorations and medals includes the Commendation Ribbon with "V" combat device, Presidential Unit Citation with one star (for Iwo Jima), Asiatic-Pacific Campaign Medal with four stars (for Vella Lavella, Bougainville, Consolidation of the Northern Solomons, and Iwo Jima), American Campaign Medal, and the World War II Victory Medal.

The former Marine died at Bapchule on 24 January 1955. He was buried on 2 February 1955 at Arlington National Cemetery, in Section 34, Plot 479A.

Betty Mae Tiger Jumper

The first female chief of the Seminole Tribe of Florida, Betty Mae Tiger Jumper, was born in South Florida's Indiantown. She attended the Cherokee Indian School in North Carolina, and in 1949, became the first Seminole to earn a high school diploma. In 1946, she married Moses Jumper.

Elected to head the Seminoles in 1967, she was a founder of the United South and Eastern Tribes (USET), one of the most powerful lobbies in Indian Country. In 1970, she was one of two women appointed by President Nixon to the National Congress on Indian Opportunity.

Jumper was the Seminoles' first Health Director, and is known as the tribal storyteller. She edited the Seminole Tribune, is the author of two books: And With the Wagon - Came God's Word and Legends of the Seminoles, and narrated a video, The Corn Lady. She was awarded an honorary doctorate by Florida State University in 1994 for her years of dedication to improving the health, education, cultural and economic conditions of the Seminole people.

Little Frog

As Told by Betty Mae Jumper - Seminole

"This story was told to me by my grandmother when I was just a baby. Where we lived, the sounds in the woods were very important to us. We were always asking, "What is that sound from?" A lot of times we were answered with a story such as this one."

The little green frog was sitting on the edge of the water lilies sleeping away. A big ol' rabbit came hopping along, came upon the frog and said, "Hi there! Why are you sleeping? It's too pretty a day to sleep. Wake up! Wake up!"

"I don't have to do anything," said the irritated little frog. But that pretty ol' pesky rabbit kept on until the little frog got really mad and told him, "I'll fix you up."

So little frog started singing his funny little song or noise he makes to call the rain. Within a few minutes, the black cloud came and the wind started blowing. Then the rains came and soaked the ol' rabbit so much he got cold and ran home.

Whenever you hear the frogs singing away today, better be near shelter, because they are warning you that rain is coming soon.

Wednesday, February 20, 2008

February 21, 1828: Cherokee Phoenix, the first Native American newspaper is published

The Cherokee Phoenix, the first Native American newspaper in the United States, was first printed in 1828 in New Echota, Georgia, the capital of the Cherokee Nation.

The Phoenix was published weekly with adjacent columns of English and Cherokee text. The General Council of the Cherokee Nation, in collaboration with the Reverend Samuel Worcester of the American Board of Commissioners for Foreign Missions, established a printing office at New Echota in 1828 and offered the position of editor to a formally educated Cherokee named Elias Boudinot. In the previous decades the Cherokee Nation had abolished blood revenge practices, established a bicameral council, enacted a written constitution, and developed a Cherokee writing system, or syllabary. The Cherokee Phoenix represented a milestone in the continuing transformation of the Cherokee Nation.

In the mid-1820s the Cherokee Nation was under pressure from the surrounding states, primarily Georgia, to either relinquish their sovereignty or move to a territory west of the Mississippi River. The General Council established the Cherokee Phoenix newspaper as a tool for eliciting widespread public support and for keeping the Cherokee Nation united and informed during this crisis. As a result of a fund-raising and publicity tour, the Phoenix attracted subscribers in nearly all parts of the United States and in Europe.

The first issue of the Cherokee Phoenix was published on February 21, 1828.

Boudinot issued a detailed prospectus for the paper in October 1827. In it he pledged to print the official laws and documents of the Cherokee Nation, local and international news items, columns on the Cherokees' progress in the "arts of civilized life," and tracts on temperance and Christian living. Short works of fiction and columns reprinted from other newspapers also appeared routinely. For the first time, Cherokees were able to read the news of their nation in their own language.

In 1829 the name of the Cherokee Phoenix was changed to the Cherokee Phoenix and Indians' Advocate to reflect the expanding scope of the publication. The impending removal of the Cherokees from Georgia was a closely watched issue nationally. As the focus of the newspaper shifted to the removal crisis, the paper's editor began to find himself at odds with the General Council and the anti-removal principal Chief John Ross. In the years following the Indian Removal Act (1830), Boudinot had increasingly supported the voluntary removal of the Cherokees to a territory west of the Mississippi River. The paper was never intended to be a vehicle of free speech but an instrument of the official leadership of the Cherokee Nation, which vehemently opposed Cherokee removal on any terms. In August 1832 Boudinot was forced to resign, and Elijah Hicks, an anti-removal Cherokee, became the editor of the Phoenix.

The Cherokee Phoenix and Indians' Advocate was published weekly until May 1834, when the Cherokee annuity was not paid and the presses came to a stop. In 1835 the Georgia Guard, a militia unit organized to police the Cherokee territory that the state claimed, confiscated the printing press to prevent anti-removal sentiments from being voiced. That same year Elias Boudinot was one of several Cherokees who signed the New Echota Treaty (1835). Under its terms, the Cherokee Nation relinquished all remaining land east of the Mississippi River.

Featured Tribe - Mobile of Alabama

Mobile (meaning doubtful). A Muskhogean tribe whose early home was probably Mauvila, or Mavilla, supposed to have been at or near Choctaw Bluff on Alabama river, Clark County, Ala., where DeSoto, in 1540, met with fierce opposition on the part of the natives and engaged in the most obstinate contest of the expedition. The town was then under the control of Tascalusa probably an Alibamu chief. If, as is probable, the Mobiln tribe took part in this contest, they must later have moved farther south, as they are found on Mobile bay when the French began to plant a colony at that point about the year 1700. Wishing protection from their enemies, they obtained permission from the French, about 1708, to settle near Ft Louis, where space was lotted them and the Tohome for this purpose.

Little is known of the history the tribe. In 1708 a large body of Alibamu, Cherokee, Abihka, and Catawba warriors descended Mobile river for to purpose of attacking the French and the Indian allies, but for some unknown reason contented themselves with destroying a few huts of the Mobilians. The latter, who were always friendly to to French, appear to have been Christianized soon after the French settled there. In 1741 Coxe wrote that the chief city of the once great province of Tascaluza, "Mouvilla, which the English call Maubela, and the French Mobile, is yet being, tho' far short of its former grandeur." At this date the Mobilians d Tohome together numbered 350 families. Mention is made in the Mobile church registers of individual members the tribe as late as 1761, after which are lost to history as a tribe. For subsistence they relied almost wholly on agriculture. Clay images of men and women and also of animals, supposed to be objects of worship by this people, were found by the French.

The so-called Mobilian trade language a corrupted Choctaw jargon used for purposes of intertribal communication among all the tribes from Florida to Louisiana, extending northward on the Mississippi to about the junction of the Ohio. It was also known as the Chickasaw trade language.

Aniak wants Troopers out

By: Jill Burke

ANCHORAGE, Alaska -- The village of Aniak says living with Alaska State Troopers in its community is like living with Big Brother.

Earlier this month, the Aniak Traditional Council sent a letter to Alaska State Troopers asking that troopers be permanently removed from the Aniak post. The council cites unfair treatment and disregard of tribe members' civil rights as reasons and says it feels the scrutiny is racially motivated.

The council complains troopers cite and fine young children for hunting or trapping ptarmigan and rabbits without a license. The say law enforcement officials also place roadblocks and conduct car searches in search of drunk drivers and bootlegged liquor without cause.

Chief Wayne Morgan says it's so bad people are afraid to live their lives freely.

"We respect the law and follow the law, but to be looked for and asked and checked that we are ensuring that we are not breaking the law and questioned all of the time, to me that is harassment," Morgan said.

Alaska State Troopers say they take the allegations seriously and will look into the council's claims.

But in written statement troopers explain they won't be leaving Aniak.

"...we do not have the option or authority to decide not to serve the people of Aniak."

Troopers say they cannot withdraw from a service area unless another state authorized public safety entity is in place.

Bringing Native American history to life

By: Sandra Diamond Fox

SHERMAN -- Ten-year-old Christian Pasquariello of New Fairfield had a great time dressing up in clothing made from deerskin.

Danielle Tiberi, 7, who traveled from her home in Staten Island, N.Y., felt like a Native American as she carried a container for nuts and berries while modeling bearskin coverings and moccasins.
Christian and Danielle were among 40 people who attended the "Woodland Native Lifeways and Native American Stories" program Monday at the Jewish Community Center.

The purpose of the program, which was given by members of the Institute for American Indian Studies in Washington, Conn., is to make children aware of what life was like for those living in Connecticut before Europeans arrived about 500 years ago.

"We try to educate the children on how Native Americans got food if there were no grocery stores and what they wore before clothing stores were invented," said Ruth Barr of Southbury, the institute's education coordinator.

Everyone got to see, touch and learn about the kinds of clothing, tools and hunting equipment that were used during the 16th century. They examined the skull of a deer, looked at a stone and mortar used to crush corn to make corn bread, and felt clothing made from deer pelts.

They were taught that everything they used had to come from the land and the environment -- even toys and musical instruments.

There's more to the story here: http://www.newstimes.com/ci_8303167

Monday, February 18, 2008

Victory in Cobell Case: Hearing Date Set to Discuss Remedy

Native American Rights Fund Newsletter

Washington D.C.- A federal judge ruled on January 30th in favor of half-a-million Individual Indian Money account holders who argued the Department of Interior's accounting for their trust funds was totally insufficient. After 11 years of litigation in the courts and numerous Congressional hearings, in a 165-page decision, U.S. District Court for the District of Columbia Judge James Robertson declared that a historical accounting of the Indian trust is "impossible."

After a 10-day trial last October, Judge Robertson ruled in the Cobell v. Kempthorne case that the Interior Department is unable to perform an adequate accounting of the Individual Indian Money trust and that the government "has not" and "cannot" cure its breach of trust to hundreds of thousands of Indian beneficiaries who have never been told how much money they are owed for the use of their land. Judge Robertson called for a hearing in 30 days to begin discussions on a remedy. The hearing has now been scheduled for March 5, 2008.

The Cobell v. Kempthorne case was filed in 1996 by the Native American Rights Fund and private attorneys. It is brought on behalf of approximately 500,000 past and present individual Indian trust beneficiaries. The individual Indian money account holders (plaintiffs) seek a full accounting of their trust assets for the entire period that such assets have been held in trust since 1887. Trustees, without exception, have a fiduciary duty to provide accurate and complete statement of accounts to each beneficiary at regular intervals and a complete and accurate accounting upon demand. Yet, the United States has never provided an accounting to individual Indian trust beneficiaries. It has never provided beneficiaries accurate and complete statement of accounts. In addition, plaintiffs ask that the account balances be restated in accordance with the accounting. Finally, plaintiffs seek reform of the trust management and accounting system.

Currently, there are over 11 million acres of land held in trust for the IIM beneficiaries. More than $300 million dollars pass through the U.S. Treasury on behalf of Indians annually from oil and agricultural leases, mining and water rights, rights-of-way and timber sales, and are collected by the Interior Department for distribution to the rightful owners.

There's more here: http://narf.convio.net/site/MessageViewer?dlv_id=6042&em_id=2181.0&JServSessionIdr004=k00dp0vus1.app8b

Iowa high court says tribe can determine custody

Associated Press - Des Moines Register

The Iowa Supreme Court said Friday the custody of two children whose parents had been in jail may be transferred to the tribal court of the Sac and Fox Tribe.

The state held a hearing on March 1, 2007, to terminate the parental rights of the children on the basis of drug use and parental failure to supervise. The parents at the hearing requested the custody of the children transferred to Meskwaki Family Services, which oversees transfers for the Sac and Fox Tribe.

The paternal grandmother was a member of the Sac and Fox Tribe, making their father a descendant. Although his children are not eligible for direct tribal membership, they are considered children of the tribal community and therefore may be considered an Indian child under the Iowa Indian Child Welfare Act.

The state contested the transfer but the supreme court concluded it was in the best interest of the children, identified in court documents only as N.V. and P.V., to transfer their case to the tribal court. The court supported the move "so it can preserve the unique values of their tribal culture and assist the children in establishing relationships with their tribal community."

"The tribe's interest in the future of an Indian child is not only significant, it is also an interest the Legislature sought to vigorously protect," the court said.

The court said the Legislature made it clear that any objection to a tribal court transfer must be rejected if it is inconsistent with the intent of the Iowa Indian Child Welfare Act, which is designed to ensure children are "placed in homes that reflect the unique values of the child's tribal culture..."

"Because the State failed to provide a legal basis for the district court to deny the transfer of this case to the tribal court, we affirm the district court's transfer order," the court concluded.

Deciding the legacy of Sitting Bull

By: Sara Kincaid

When Sitting Bull’s name passes the lips of Ernie LaPointe, the words great-grandfather follow.

For many people, Sitting Bull is a famed Indian spiritual leader. His name is said in the same breath as George Custer and the Battle of Little Big Horn. But, the man depicted in movies and books is different from the man LaPointe’s mother told him about as a child.

“I kept quiet about this,” he said. “It was my mother’s wish not to brag about it.”

His mother is Angeline LaPointe, who is the daughter of Sitting Bull’s youngest daughter, Standing Holy.

But, Sitting Bull’s family tree has many branches. He had four wives and adopted his sister’s son. The family of his fourth wife and his adopted son make equal claim to Sitting Bull’s heritage.

Now the Smithsonian Institution decided this fall that the LaPointes are the only direct descendants when repatriating a pair of leggings and a lock of hair taken from Sitting Bull. While it seems to be an easy decision for the Smithsonian, based on blood relation, it is not such a clear distinction on the reservation.

Want to know more? Click here: http://www.bismarcktribune.com/articles/2007/11/18/news/topnews/doc4740501ceed53025680234.txt

A Young Voice of Experience

By: Jordan Dresser

LARAMIE, Wyo.—Trivia Afraid of Lightning has given herself the task of being a role model to younger minority students. That means never giving up at the university level and showing that obtaining a college degree is always possible.

"There is always somebody watching us and when we give up, they will give up," Afraid of Lighting said.

But that is something Afraid of Lightning, 30, hopes will never happen. She wants to speak to students and give speeches, like she did here at the University of Wyoming on Jan. 24. When she speaks, she hopes to keep the students motivated and strong.

"If I can help one person to change their life and do positive things, then I'm satisfied," Afraid of Lightning said.

Afraid of Lighting is a tribal member of the Miniconjou Band of the Cheyenne River Sioux and was a guest speaker at the University of Wyoming during its seventh annual Martin Luther King, Jr., Days of Dialogue Celebration. She was part of a panel of students discussing the challenges of returning home after college.

Sophomore Maria Simental, who was also on the student panel, said she listened to Afraid of Lightning and said motivational words from students like her are needed. She said it helped to boost morale among the American Indian, Hispanic, Asian and African American students at the university.

"She was amazing," Simental, a 20-year-old business administration student, said. "She knew what we were going through but more in depth. ... She was really inspirational."

Get more here: http://www.reznetnews.org/article/feature-article/young-voice-experience

Friday, February 15, 2008

February 15, 1953: Federal Policy for “Termination” of Indian tribes is implemented.

Indian termination policy was a policy that the United States Congress implemented in 1950s and 1960s to assimilate the Native Americans (Indians) with mainstream American society, by terminating the government's trusteeship of Indian reservations and making Indians assume all the responsibilities of full citizenship.

A 1943 survey of Indian conditions, conducted by the United States Senate, revealed that the living conditions on the reservations were extremely poor. The Bureau of Indian Affairs (BIA) and the federal bureaucracy were found to be at fault for the troubling problems due to extreme mismanagement. The Federal government believed that some tribes no longer needed its protection, and should be part of the mainstream American society. Goals of termination included repealing laws that discriminated against Indians, free the Indians from domination by the BIA, and ending federal supervision of the Indians. Senator Arthur V. Watkins of Utah, the strongest proponent for termination, equated it with the Emancipation Proclamation, which declared the freedom of all slaves in the territory of the CSA.

In 1953, the House of Representatives and the Senate announced their support for the "Termination" policy, with House Concurrent Resolution 108:

“Whereas it is the policy of Congress, as rapidly as possible, to make the Indians within the territorial limits of the United States subject to the same laws and entitled to the same privileges and responsibilities as are applicable to other citizens of the United States, to end their status as wards of the United States, and to grant them all of the rights and prerogatives pertaining to American citizenship”

Public Law 280, passed in 1953, gave the State governments the power to assume jurisdiction over Indian reservations. In 1957–58, a State Senate Interim Committee investigation revealed that little had been done to prepare Indian reserves for termination. In 1958, the Rancheria Termination Act was enacted.

Western Oregon Indian Termination Act of 1954 – This act terminated about 67 tribes from western Oregon, including the Grand Ronde and Siletz Reservations. This one act terminated more Tribes than all other termination acts combined.

During 1953–1964, 109 tribes were terminated, approximately 1,365,801 acres of trust land were removed from protected status, and 13,263 Native Americans lost tribal affiliation. As a result of termination, the special federal trustee relationship of the Indians with the federal government ended, they were subjected to state laws, and their lands were converted to private ownership.

The tribes disapproved of Public Law 280, as they disliked states having jurisdiction without tribal consent. The State governments also disapproved of the law, as they didn't want to take on jurisdiction for additional areas without additional funding. Consequently, additional amendments to Public Law 280 were passed to require tribal consent in law enforcement. On May 3, 1958, the Inter Tribal Council of California (ITCC) was founded in response to the pressures of termination and other issues.

Many scholars believe that the termination policy had devastating effects on tribal autonomy, culture and economic welfare. The lands belonging to the Native Americans, rich in resources, were taken over by the federal government. The termination policy had disastrous effects on the Menominee tribe (located in Wisconsin) and the Klamath tribes (located in Oregon), forcing many members of the tribes onto public assistance rolls.

In 1961, President John F. Kennedy decided against implementing any more termination measures, although he did enact some of the last terminations, including that of the Ponca Tribe, which culminated in 1966. Presidents Lyndon B. Johnson and Richard Nixon decided to encourage Indian self-determination instead of termination.

Some tribes fought back. The struggle lasted until 1980, when the issue made its way to the US Supreme Court. The 1974 Boldt Decision was upheld in 1980 to recognize those treaty rights that were lost. With problems arising in the 1960s several organizations were formed, such as the American Indian Movement (AIM) and other organizations that helped protect the rights of the Indians and their land. In 1975, Congress had implicitly rejected the termination policy by passing the Indian Self-Determination and Education Assistance Act, which increased the tribal control over reservations and helped with the funding of building schools closer to the reservations. On January 24, 1983, President Ronald Reagan issued an American Indian policy statement that supported explicit repudiation of the termination policy.

Ball Game of the Birds and the Animals

A Cherokee Legend

Long ago, the animals sent a message to the birds. "Let us have a big ball game. We will defeat you in a big ball game."

The birds answered, "We will meet you. We will defeat you in a big ball game."

So the plans were made. The day was set. At a certain place, all the animals gathered, ready to throw the ball to the birds in the trees. On the side of the animals were the bear, the deer, and the terrapin or turtle. The bear was heavier than the other animals. He was heavier than all the birds put together. The deer could run faster than the other animals could. The turtle had a very thick shell. So the animals felt sure that they would win the game.

The birds, too, felt sure that they would win. On their side were the eagle, the hawk, and the great raven. All three could fly swiftly. All three had farseeing eyes. All three were strong and had sharp beaks that could tear.

In the treetops the birds smoothed their feathers. Then they watched every movement of the animals on the ground below them. As they watched, two small creatures climbed up the tree toward the leader of the birds. These two creatures were but a little bigger than mice.

"Will you let us join in the game?" they asked the leader of the birds.

The leader looked at them for a moment. He saw that they had four feet.

"Why don't you join the animals?" he asked them. "Because you have four feet, you really belong on the other side."

"We asked to play the game on their side," the tiny creatures answered. "But they laughed at us because we are so small. They do not want us."

The leader of the birds felt sorry for them. So did the eagle, the hawk, and the other birds.

"But how can they join us when they have no wings?" the birds asked each other.

"Let us make wings for the little fellows," one of the birds suggested.

"We can make wings from the head of the drum," another bird suggested.

The drum had been used in the dance the night before. Its head was the skin of a groundhog. The birds cut two pieces of leather from it, shaped them like wings, and fastened them to the legs of one of the little fellows. Thus they made the first bat.

The leader gave directions. He said to the bat, "When I toss the ball, you catch it. Don't let it touch the ground.

The bat caught it. He dodged and circled. He zigzagged very fast. He kept the ball always in motion, never letting it touch the ground. The birds were glad they had made wings for him.
"What shall we do with the other little fellow?" asked the leader of the birds. "We have used up all our leather in making the wings for the bat."

The birds thought and thought. At last one of them had an idea.

"Let us make wings for him by stretching his skin," suggested the eagle.

So eagle and hawk, two of the biggest birds, seized the little fellow. With their strong bills they tugged and pulled at his fur. In a few minutes they stretched the skin between his front feet and his hind feet. His own fur made wings. Thus they made the first flying squirrel.

When the leader tossed the ball, flying squirrel caught it and carried it to another tree. From there he threw it to the eagle. Eagle caught it and threw it to another bird. The birds kept the ball in the air for some time, but at last they dropped it. Just before it reached the ground, the bat seized it. Dodging and circling and zigzagging, he kept out of the way of the deer and other swift animals. At last bat threw the ball in at the goal. And so he won the game for the birds.

A Hollow Apology to Indian People

By: Kevin Abourezk

"Good words cannot give me back my children. Good words will not give my people good health and stop them from dying. ... I am tired of talk that comes to nothing. It makes my heart sick when I remember all the good words and all the broken promises."
— Chief Joseph of the Nez Perce

It's a question likely born of the Civil Rights Movement, when this country finally began to take a hard look at how it treats its people of color.

Should the United States apologize for its mistreatment of Indian people?

A Kansas senator wants his government to again wrestle with that question, proposing that the U.S. Senate issue a formal apology to Native people.

In an amendment attached to the Indian Health Care Improvement Act, Sen. Sam Brownback proposes apologizing to Native people.

For the many treaties the government has broken with Indian people.

For its policies of extermination and assimilation of Native people.

For outlawing indigenous religions and forcing tribes out of their traditional homelands.

For the massacre of Native people at places like Sand Creek and Wounded Knee.

For the devastating effect the government's failed policies have had on succeeding generations of Native people.

Get the whole story here: http://www.reznetnews.org/blogs/red-clout/hollow-apology-indian-people

March for American Indian awareness comes to Lodi

By: Chris Nichols

More than 50 spirited marchers arrived in Lodi on Wednesday as part of the Longest Walk 2008, a five-month, cross-country trek to raise awareness for American Indian issues.

The group plans to walk to Washington, D.C. to commemorate the 30th anniversary of 1978's Longest Walk.

Like marchers three decades ago, their goals include promoting social justice and protections for the environment and American Indian burial grounds, several said.

The marchers — wearing Longest Walk T-shirts and leather medicine bags and carrying a tall banner lined with eagle feathers — set off from Flag City on Wednesday morning, the third day of their journey, passing scenic grapevines and orchards along Highway 12.

With a diverse collection of participants, including Buddhist monks, Japanese tourists and numerous young people, the rural roadway looked more like downtown Berkeley than San Joaquin County.

Stopping during a break in the march, Larry Bringing Good, of Stockton, one of the walk's organizers, explained a bit of history behind the effort. Threats by the federal government to dissolve treaties with American Indians spurred the first walk. Mining and timber interests had set eyes on reservation lands, he said.

Environmental concerns, such as air and water pollution, along with the first walk's anniversary, drove this year's march.

There's more here: http://www.lodinews.com/articles/2008/02/14/news/1_walk_080214.txt

Wednesday, February 13, 2008

Do you know...

Winona LaDuke (Anishinaabe) is an internationally respected Native American and environmental activist. She began speaking about these issues at an early age, addressing the United Nations at the age of 18, and continues to devote herself to Native and environmental concerns, as well as political and women’s issues.

The Harvard-educated activist is the founding director of the White Earth Land Recovery Project, the co-chair of the Indigenous Women’s Network, and the program director of Honor the Earth where she provides vision and leadership for the organization’s Regranting Program and its Strategic Initiatives. In addition, she has worked for two decades on the land rights issues of the White Earth Reservation, including litigation.

In 1994, Time magazine named her one of America’s fifty most promising leaders under forty years of age, and in 1997 she was named a Ms. Magazine Woman of the Year. Other honors include the 1989 Reebok Human Rights Award, the Thomas Merton Award in 1996, the Ann Bancroft Award, the Global Green Award, and the prestigious International Slow Food Award for working to protect wild rice and local biodiversity.

LaDuke also served as Ralph Nader’s vice-presidential running mate on the Green Party ticket in the 1996 and 2000 presidential elections.

In addition to numerous articles, LaDuke is the author of Last Standing Woman (fiction), All Our Relations (non-fiction), In the Sugarbush (children's non-fiction), and The Winona LaDuke Reader. Her most recent book is Recovering the Sacred: the Power of Naming and Claiming(South End Press).

An enrolled member of the Mississippi band of Anishinaabe, LaDuke lives with her family on the White Earth Reservation in northern Minnesota.

Check out this video of Winona speaking at the Montana Human Rights Network/Honor the Earth benefit 1-12-07: http://www.youtube.com/watch?v=gxnj2tk54JY

She's also listed in 100 Native Americans Who Shaped American History.

An Upriver Passamaquoddy

Drawing on his memories and an oral tradition, Allen Sockabasin returns to his Passamaquoddy village of Mud-doc-mig-goog, or Peter Dana Point, near Princeton, Maine. When Allen was a child in the 1940s and 1950s, his village was isolated and depended largely on subsistence hunting and fishing, working in the woods, and seasonal harvesting work for its survival.
Passamaquoddy was its first language, and the tribal traditions of sharing and helping one another ensured the survival of the group.

To the outside world they lived in poverty, but Allen remembers a life that was rich and rewarding in many ways. He recalls the storytellers, tribal leaders, craftsmen, basketmakers, hunters, musicians, and elders who are still his heroes, and he explains why preserving the Passamaquoddy traditions and language is so critical to his people's survival in modern times. Many rare photographs illustrate this fascinating memoir.

Get a copy of his book here: http://search.barnesandnoble.com/booksearch/isbninquiry.asp?r=1&ean=9780884482932#TABS

$25 million raised to begin ambitious Penobscot River Restoration Project

By: Gale Courey Toensing

INDIAN ISLAND, Maine - The Penobscot Indian Nation and its public and private partners have raised $25 million for the first phase of the Penobscot River Restoration Project, an unprecedented collaborative effort between tribal, federal, and state governments, industry, and conservation groups, working to restore self sustaining populations of native migratory fish while fulfilling the need for hydro electric power generation.

The Penobscot River is the second largest river system in the northeast. The river and its tributaries and brooks are the arteries, veins and capillaries of an 8,570-square-mile watershed - the eastern third of the state of Maine.

From time immemorial until the 1800s, the river was a highway for Atlantic salmon - dramatic wild creatures of muscle and instinct that swam across the ocean to the coast of Greenland where they grew to adulthood, then navigated back to spawn in the clear water and gravel bottoms of the very same streams and brooks where they were born.

The Penobscot Indians traveled the river and its tributaries in birch bark canoes, following the paths of the salmon and other migratory fish that came and went with the seasons.

There's more here: http://www.indiancountry.com/content.cfm?id=1096416611

The Cold War Threat to the Navajo

Editorial: New York Times

It is alarming that the nuclear power industry is talking about resuming uranium mining near a Navajo reservation. A mining company has applied for permits for a new mine on privately owned land in New Mexico just outside the reservation’s formal boundaries but within what is commonly known as Navajo Indian Country. Regulators must not allow this to proceed until the enormous damage inflicted by past mining operations has been fully addressed.

Residents of the Navajo Nation are haunted by radiation threats from more than a thousand gaping mine sites abandoned after the cold war arms race. After decades of uranium mining — and accumulating evidence of spikes of cancer and other diseases — mining companies walked away from their cleanup responsibilities.

The federal government has also shamefully failed its tribal trust obligation to deal with what Representative Henry Waxman has aptly termed “an American tragedy.”

The California Democrat is investigating a history of shocking neglect that would not be tolerated elsewhere. Among the horrors: shifting mountains of uranium tailings; open mines leaching contaminated rain into drinking water tables; wind-blown radioactive dust; home construction from uranium mine slabs; and even the grim spectacle of children playing in radioactive swimming holes and ground pits.

Tribal elders finally forbade mining, alarmed at the sudden rise in cancer deaths. Federal help across the years has been sporadic at best, with only half the mines ever sealed. Prodded into action by Congressional hearings and detailed reports in The Los Angeles Times, a half-dozen agencies are now vowing stronger remedies, including the resumption of long-stalled toxic testing. Far greater resolve is called for. The House oversight committee is rightly demanding a coordinated five-year remediation plan from the agencies most involved.

The government must finally honor its obligation to seal the mines and deal with their myriad dangers. Talk of opening even one new mine — which could, of course, lead to others — adds grave insult to the severe injury already done.

Monday, February 11, 2008

Quotes

"The white people, who are trying to make us over into their image, they want us to be what they call "assimilated," bringing the Indians into the mainstream and destroying our own way of life and our own cultural patterns. They believe we should be contented like those whose concept of happiness is materialistic and greedy, which is very different from our way.

We want freedom from the white man rather than to be intergrated. We don't want any part of the establishment, we want to be free to raise our children in our religion, in our ways, to be able to hunt and fish and live in peace. We don't want power, we don't want to be congressmen, or bankers....we want to be ourselves. We want to have our heritage, because we are the owners of this land and because we belong here.

The white man says, there is freedom and justice for all. We have had "freedom and justice," and that is why we have been almost exterminated. We shall not forget this." -

From the 1927 Grand Council of American Indians

Touch Of Culture

Many years ago, Pam Baker began a lifelong search to provide First Nations people a stage to showcase their culture. In 1988, Pam established ‘Touch of Culture’, workshops for Aboriginal women and teens to help them develop increased self-esteem, life skills and cultural awareness.

Funding for the workshops was raised through fashion shows that showcased First Nations models, artists and designers. And after two successful years, Pam recognized the need to continue her work on a more formal stage; she registered at the Otis College of Art and Design in Los Angeles and received her degree in fashion design.

Pam returned to Canada in 1998 with the intention of sharing her experiences, technical skills and business acumen with other First Nations people. ‘Touch of Culture’ was re-born and the new venture incorporated a school of design, a production facility and a design studio. Located on the Capilano Reserve (Indian Reservation) in North Vancouver, ‘Touch of Culture’ (TOC) is centred on the principle of providing First Nations peoples with the opportunity to explore how modern technology and style can be blended with traditional values and symbols.

Pam is a celebrated guest speaker, workshop facilitator and designer; she blends intelligence, humour and thought-provoking ideas into her collection which includes sportswear, ready-to-wear, wearable art and limited edition one-of-a-kind pieces.

Get a look at some of her work here: http://www.toclegends.com/enter/

Navajo Warriors of Comedy

By: Andi Murphy

SAN FELIPE PUEBLO, N.M.—James and Ernie, the breakout Navajo comedy duo that has taken Indian Country by storm, performed at the San Felipe Hollywood Casino Jan. 26 and filled the casino's Celebrity Showroom with nearly 400 people ready and excited to laugh.

The show started with side-splitting jokes about naive tourists, government tribal clothing, drunken escapades, Native discipline and reservation life. The performance brought the crowd to tears of laughter.

For some audience members it wasn't the first time seeing the duo. In fact some of the audience said they were big fans.

"I think it was more fun live than watching it on DVD," said Brittany White, Navajo. "A lot of what they talked about was true."

Funny business aside, James Junes and Ernie Tsosie III are actually all about communicating their message: to live a healthy lifestyle, live alcohol- and drug-free, and say no to domestic violence.

The truth in their comedy, many have found, stretches across tribes and nations. Junes and Tsosie are recovering alcoholics who have defeated drugs and use those experiences to warn Natives and non-Natives alike through their use of Native humor.

"We got hired because of that. For wellness conferences and drug-free events, they wanted us mainly for our message as well as our comedy," Tsosie said. "Being someone that is a warrior against alcohol and drugs, it feels really good to be recognized for being a positive role model."

As individuals, Junes and Tsosie got a rocky start in comedy. When they were still performing solo, they met backstage at the 2001 first Native American stand-up comedian contest in Farmington, N.M. "I was a little intimidated," Junes said of Tsosie's performance.

Get the rest of the story here: http://www.reznetnews.org/article/feature-article/navajo-warriors-comedy

Johnny Whitehorse wins Native Grammy award

Johnny Whitehorse won the Best Native American Music Album at the 50th annual Grammy awards on Sunday.

Whitehorse, a creation and character of Taos Pueblo artist Robert Mirabal, won for "Totemic Flute Chants." The album features 12 songs in honor of animals and the earth.

Other nominees in the category were Walter Ahhaitty & Friends, the Black Lodge drum group, Davis Mitchell and R.. Carlos Nakai, Cliff Sarde & William Eaton.

Check out samples of his music here: http://www.johnnywhitehorse.com/

Friday, February 8, 2008

Today in History - The Dawes Act for allotment of Indian lands is passed

On February 8, 1887, Congress passed the Dawes Act, named for its author, Senator Henry Dawes of Massachusetts. Also known as the General Allotment Act, the law allowed for the president to break up reservation land, which was held in common by the members of a tribe, into small allotments to be parceled out to individuals. Thus, Native Americans registering on a tribal "roll" were granted allotments of reservation land. “To each head of a family, one-quarter of a section; To each single person over eighteen years of age, one-eighth of a section ; To each orphan child under eighteen years of age, one-eighth of a section; and To each other single person under eighteen years now living, or who may be born prior to the date of the order of the President directing an allotment of the lands embraced in any reservation, one-sixteenth of a section…”

Section 8 of the act specified groups that were to be exempt from the law. It stated that "the provisions of this act shall not extend to the territory occupied by the Cherokees, Creeks, Choctaws, Chickasaws, Seminoles, and Osage, Miamies and Peorias, and Sacs and Foxes, in the Indian Territory, nor to any of the reservations of the Seneca Nation of New York Indians in the State of New York, nor to that strip of territory in the State of Nebraska adjoining the Sioux Nation on the south."

Subsequent events, however, extended the act's provisions to these groups as well. In 1893, President Grover Cleveland appointed the Dawes Commission to negotiate with the Cherokees, Creeks, Choctaws, Chickasaws, and Seminoles, who were known as the Five Civilized Tribes. As a result of these negotiations, several acts were passed that allotted a share of common property to members of the Five Civilized Tribes in exchange for abolishing their tribal governments and recognizing state and federal laws.

In order to receive the allotted land, members were to enroll with the Bureau of Indian Affairs. Once enrolled, the individual's name went on the "Dawes rolls." This process assisted the BIA and the secretary of the interior in determining the eligibility of individual members for land distribution.

The purpose of the Dawes Act and the subsequent acts that extended its initial provisions was purportedly to protect Indian property rights, particularly during the land rushes of the 1890s, but in many instances the results were vastly different. The land allotted to the Indians included desert or near-desert lands unsuitable for farming. In addition, the techniques of self-sufficient farming were much different from their tribal way of life. Many Indians did not want to take up agriculture, and those who did want to farm could not afford the tools, animals, seed, and other supplies necessary to get started. There were also problems with inheritance. Often young children inherited allotments that they could not farm because they had been sent away to boarding schools. Multiple heirs also caused a problem; when several people inherited an allotment, the size of the holdings became too small for efficient farming.

Do you know...

Ely Samuel Parker was born a member of the Seneca Indian tribe in 1828; his first tribal name was Hasanowanda ("The Reader"). His family had originally adopted the Parker name for use when dealing with the white settlers in the area. His father was a Tonawanda Seneca chief and a veteran of the War of 1812; his mother was descended from an Iroquois prophet.

Parker received his early education from Baptist missionaries on the Seneca reservation; he later enrolled for a time at Rochester High School. He quit school at age 18 and devoted his time to furthering Indian affairs in Washington, D.C. During this period, he came to know Lewis Henry Morgan, and helped aid Morgan in his work League of the Iroquois, one of the first studies of an Indian tribe. In 1852, Parker became the sachem of his tribe and adopted the tribal name Donehogawa, or "Keeper of the Western Door of the Long House of the Iroquois". In the late 1850s, Parker studied engineering at Rensselaer Polytechnic Institute and began to work for the federal government, supervising public works projects. During one such project he befriended a local clerk, Ulysses S. Grant.

Parker attempted to join the Army at the outbreak of the Civil War, but could not be released from his construction duties until 1862; even then, he could not get an Army commission due to his Indian heritage. He was finally commissioned as a captain of engineers in 1863, and later that year he became a staff officer under Grant; Grant appointed Parker his military secretary the next year. Parker was present at Lee's surrender at Appomattox Court House on April 9, 1865 where he took down Grant's dictation concerning the surrender orders, as he was the only person in the room calm enough to write. Parker remained as Grant's military secretary through 1869, eventually ascending to the brevet rank of brigadier-general. He married Minnie Sackett on December 25, 1867.

Parker was one of Grant's first political appointments when he became President. Parker was named Commissioner of Indian Affairs on April 13, 1869. During his tenure in officer, Parker sought to work both for the United States government and the Indians he represented; however, his attempts to bring justice to various tribes over land deals and treaties earned him many enemies in the process. He was accused of defrauding the government and was tried by the House of Representatives in February 1871. Although he was exonerated of all charges, Parker resigned from office and went into business in New York City. He did well in business; later in life, he held various positions within the New York City Police Department. He died on August 31, 1895. Two years later, his remains were reinterred at Forest Lawn Cemetery in Buffalo, N.Y. on land that had once belonged to the Seneca tribe. The collection consists of mostly manuscript material, including approximately 30 letters to or from Ely Parker; legal and business material; two leather notebooks from the 1850s and 1860s; and some items that were removed in January 1972 from the extra-illustrated volume The Life of General Ely S. Parker by Arthur C. Parker. All correspondence has been indexed.

He's also listed in 100 Native Americans Who Shaped American History.

Committee hearing next week on Native recognition amendment

By: Jedd Kettler

MONTPELIER: Draft legislation to amend Vermont's Abenaki recognition law will get its first Statehouse vetting before the Senate Economic Development Committee next week.

Sen. Vince Illuzzi (R-Essex-Orleans Counties, Richford, Montgomery), a strong champion of the original recognition law and Chairman of the Senate committee, will hold the first hearing on the amendment Friday, Feb. 15, at 9 a.m. in Room 27 of the Statehouse.

The amendment, to be introduced as a committee bill, seeks to close a gap which federal officials have said leaves Vermont's Abenaki artists vulnerable to violations of federal law. It lays out procedures and criteria for tribes and bands seeking State recognition. Such recognition would legally allow members to sell their arts and crafts as Native-made under federal law, something they cannot do now.

A handful of Abenaki, in-cluding Mark Mitchell, Chairman of the Vermont Commission on Native American Affairs (VCNAA), Missisquoi Abenaki Nation Chief April St. Francis-Merrill, and Johnson State Humanities Chair, filmmaker, and historian Fred Wiseman, will testify.

Want to know more? Click here: http://www.thecountycourier.com/index.php?option=content&task=view&id=4576&Itemid=

Indian tribes celebrate traditions at this year's Pow-Wow

By: John Holland

HOLLYWOOD - The entertainment is better than it was nearly four decades ago, when a small, poor and fiercely independent Seminole Tribe began hosting these pow-wows. So are the surroundings, with opulent buildings replacing dusty shacks on a ramshackle reservation, back when State Road 7 was considered far west Broward County.

But the basics haven't changed much. Indian tribes from around North America gather to trade stories, celebrate their traditions and remember the hardships and triumphs they share as a people.

The 37th annual Seminole Tribal Fair and Pow-Wow kicked off today and runs through Sunday.

Dozens of tribes from as far away as Western Canada are represented, performing various dances and playing native songs and instruments. A three-day rodeo, featuring some of the best Native American riders and ropers in the world, began today and concludes Friday with competitions at 4 p.m. and 8 p.m.

All of the events and exhibitions, free and open to the public, are held at the Seminole Hard Rock Hotel & Casino complex in Hollywood.

"I've been coming here since the early '90s and it keeps getting bigger and bigger,'' said Lawrence Baker of the Hidatsa Tribe of North Dakota. "It's an important event and we're all proud to be part of it.''

Get the whole story here: http://www.sun-sentinel.com/news/local/broward/sfl-0207pow-wow,0,4008285.story

Wednesday, February 6, 2008

Triple Splendor

Triple Splendor
by: Pamela Waterbird Davison
Copyright 2007

Our world is cruel in its beauty, so heartbreaking and breathtaking. Everywhere we look we can see the balance of wildness and calm. From hurricane winds to waves of flames, from peaceful streams brimming with fish to seashores dancing with dolphins, our Mother can be as exquisite as she is vicious.

I see the same in we humans. We can look at each other with such force of judgment there’s no room for forgiveness. Yet we can be stunningly compassionate and understanding. But, sometimes, we fall out of balance with the sacred lessons Mother teaches us. She shows us that even after her rage is spent something really astonishing happens. Beauty returns ten-fold.

Once in a while it feels like all we know is the unbelievable current we struggle against, and we just can’t seem to do anything right, and everyone is brutal in their opinion that it doesn’t feel like we’ll ever find ourselves back to where we’re supposed to be. Staying in center is a distant memory. But I know beauty is on the way. It comes in the way of forgiveness.

If someone steals my shoes their feet must be so very cold. If someone tries to steal my dignity they must need it much more than I. My compassion for both thieves is equal. And if I am to seek peace and beauty then I must be forgiving of others, but also to myself then release the fear of loving back into a place of learning.

It’s okay to be angry with the ones we love. It’s okay to vent our winds of fury against the injustices we perceive. Yet we’ve got to remember something very important. We’re all here together. We’re all doing the best we can with what we have to work with. We can be hurt and disappointed when others fail to meet our expectations, but we must know we do the same. We crash, burn, and destruct just like everyone else.

Forgiveness will allow those wounds to heal, both in those who’ve committed their anger our way (justified or not) as well as to ourselves, because none of us are perfect.

So I look to Mother and realize I can become exquisite if I let people think and feel what they must, then forgive them and myself, for the mistakes. When we go to the other side we don’t take all that with us. But I don’t want to leave it behind either. I want to know I’ve done the best I can while I was here, even with all my human frailties.

After all, we each come from Spirit and if we’re worthy of being here together it must be because we are each sacred. And if each person is Creator manifested would I not forgive my Creator? I did the math and concluded that if our Mother can be sick and angry yet still find a way back to triple splendor, then surely I can have the same capacity. It’s heartbreaking and breathtaking all at the same time.

Featured website: Ah-Tah-Thi-Ki Museum of Big Cypress Reservation

"Che-hun-ta-mo!"

In our language, Ah-Tah-Thi-Ki means ‘a place to learn’ We invite you to come to the Big Cypress Reservation and learn about our exciting history and culture. The museum exhibits and rare artifacts show how our Seminole ancestors lived in the Florida swamps and Everglades. The museum film, 'We Seminoles,' tells our story in our own words, including our dramatic struggle to remain in Florida. Nature trails will take you throughout the beautiful 60-acre cypress dome to a living village. The museum also has interactive computers, and a Native American gift shop. See you at the museum."

"Sho-naa-bish!"

The Ah-Tah-Thi-Ki Museum on the Big Cypress Reservation is comprised of 3 buldings, 5,000 square feet of exhibition space, and a one-mile nature trail through a cypress dome located on museum property.

The staff here is committed to improving and updating our exhibition offerings in both museum locations throughout the year. We sincerely hope that you will come back and visit us often.

Want to know more? Click here: http://www.ahtahthiki.com/#

Activist continues to fight for American Indians

Man who organized walk in 1978 plans another march to bring light to plight of indigenous people

By: Rich Freedman

When the American Indian community needs a fighter, a negotiator, a man of wisdom and passion, the burden often falls on Dennis Banks.

It has been that way for 40 years, since Banks started the American Indian Movement. He led the 19-month takeover of Alcatraz in 1969, the Trail of Broken Treaties caravan in 1972, the occupation of Wounded Knee and the 71-day siege in 1973.

In 1978, he helped organize the first Longest Walk from California to Washington, D.C., to publicize to the nation and the world the plight of the indigenous people.

Thirty years later, Banks is still walking for American Indian rights. On Feb. 11, he and other activists will gather on Alcatraz to begin the 30th anniversary of the Longest Walk to Washington.

"Thirty years ago, I thought we'd do it once and that would be it," he said. "But the idea keeps going. Full steam ahead. Until I go to the grave, I'll be walking.

"They'll drag me across the country. I'll put wheels on my body, and they'll drag me."

Vallejo resident Norman "Wounded Knee" DeOcampo is full of praise for Banks. "I can compare Dennis with a lot of leaders across this country. I compare him with Sitting Bull, Geronimo and Crazy Horse."

Part of the cross-country crusade is education -- both in the mainstream press and among American Indians.

"We're losing our leaders," Wounded Knee said. "And we need to reach to the young people and get them involved."

Read the whole story here: http://www.contracostatimes.com/news/ci_8173185?nclick_check=1

Tribe plans to preserve Arapaho language

By: Chris Merrill

ETHETE —The Northern Arapaho Council of Elders estimates that there are 225 — maybe 230 — fluent speakers of Arapaho left on the planet.

Almost all are over the age of 60, and every time a fluent speaker dies, usually of old age, the number drops by one.

The Arapaho language “is now in its 59th minute of the last hour of survival,” the Council of Elders wrote recently. But as it confronts this crisis, the council believes there is an opportunity to resuscitate the tongue, and in so doing preserve and reinvigorate the Arapaho culture.

The tribe has announced plans to establish an “immersion” school for Arapaho children to learn the tribal language.

Check out this video clip: http://www.trib.com/slideshow/arapaho_language/

Monday, February 4, 2008

Quotes

"How smooth must be the language of the whites, when they can make right look like wrong, and wrong like right." -

Black Hawk, Sauk

Featured Performer - Jan Michael Looking Wolf Reibach

Jan Michael Looking Wolf is a Kalapuya Native American from the Grande Ronde Tribes in NW Oregon. He lives on the reservation with his family and is committed to the path of the native flute. Recording artist, performer, teacher, songwriter, and flute historian, are all descriptions of Looking Wolf's involvement with this ancient instrument. He plays 7 other instruments and has been a musician for over 20 years. With a wide range of styles, Looking Wolf travels from pure solo traditional flute to complex contemporary compilations with multiple instrument accompaniment and vocals.

Each of Looking Wolf's recordings are very different from one another. They range from solo traditional flute, blues and jazz, classical, and flute with contemporary accompaniment. However, always maintaining the focus on the native flute, earning national recognition.

Looking Wolf performs many times a year at various events. Solo flute and presentations with a full band of world instruments. Large concerts, festivals, personal appearances at schools, and non-profit fundraisers. From 2002 to 2005, he has performed at over 200 appearances including: Events with Grammy Winner Mary Youngblood, Carlos R. Nakai, Robert Mirabal, Charles Littleleaf, and for the Oregon Governor, the EPA, Bureau of Indian Affairs, Federal Government Agencies, Tribal Leaders at the Oregon Tribal Summit, ONABEN, and a 7,000 person environmental conference in Portland, Oregon.

He has a five piece world instrument group that sometimes plays at concerts with him called, "Rainbow Tribe". This provides for a dynamic presentation designed for larger audiences. Looking Wolf is frequently requested to perform as a solo act as well, with songs and traditional stories.

When not performing, Looking Wolf instructs 'Introduction and History of the Native American Flute', a 3 credit course at Oregon State University where participants learn about the origins and history of native flutes from North America and also learn how to play.

Native Flute music by Looking Wolf is being featured in the motion picture TILLAMOOK TREASURE that will be released into theatres in 2006! He also has a part in the movie as a native flutist which was filmed in fall of 2005. In the modern day scene, Looking Wolf is playing on the beach with Floyd Red Crow Westerman (from the movie Dances with Wolves).

Even though his first recordings were not until early 2002, Looking Wolf has been involved in music since he was 11 years old when he learned to play classical guitar. After that he moved on to other instruments - the piano, bass guitar, and percussion. In 1994, he suffered two large strokes from a rare genetic disorder prone to Native Americans and was a paraplegic for almost a year. After a miraculous 100 healing, he focused on native spiritual practices and traditions. During this period he received his first native flute as a gift.

He reflects, "From the first time I played it, I knew that this was the reason I survived the strokes. I could actually hear my ancestors through it. Every breath we have is a gift from Creator, so the songs also belong to him."

If you are interested in more information, Jan Michael Looking Wolf is available for interviews and appearances. Contact Cedarfeather Productions for scheduling and touring information - www.cedarfeather.com or by phone 503 474-0975.

To sample some of his work click here: http://www.tradebit.com/filedetail.php/987632-Music-Inspirational

Indian Trust Funds: It's broke, so fix it

Opinion editorial - Seattle Post-Intelligencer

The federal government took a healthy slap on the wrist last week from a judge for having its hand billions of dollars deep into Indian trust accounts. We hope the latest in a long line of rebukes will spur a righting of financial wrongs to Indian landholders that now stretch from the late 1880s into the 21st century.

U.S. District Judge James Robertson said the Interior Department has unreasonably delayed an accounting of how many billions it owes. He also noted considerable effort by Interior, and blamed Congress in part for failing to provide adequate funding for the difficult research.

Robertson plans to hold a hearing on how to remedy the lack of proper federal accounting. As he also said in his ruling, "The time has come to bring this suit to a close."

The suit began in 1996 with a filing by Elouise Cobell, a member of the Blackfeet Tribe, who called Robertson's ruling "a great day." Sen. Byron Dorgan, D-N.D., told The Associated Press, "Ultimately the question is going to be for the administration and the Justice Department, are they willing to settle for all of these years of mismanagement." Let's not forget that the problems stretch back generations, through administrations and Congresses controlled by both parties.

An election year could complicate the question, but the Bush administration knows the issues. An early government effort to reach a fair, generous settlement agreement would be an act of justice worthy of the term "legacy." More important, a settlement would begin to rebuild hundreds of thousands of Americans' true legacies.

Two Blackfeet women spread inspiration

By: Babette Herrmann

BROWNING, Mont. - Nearly one year has passed since Carla Lott and Amber Gopher were recognized by the Blackfeet Tribe for becoming the first American Indian women to be commissioned as officers in their branch of the military.

The April 2007 event took both women back to their hometown of Browning at the Blackfeet Community College. Gopher, now a 2nd Lt., received her commissioning oath for the Montana Air National Guard's 120th Fighter Wing.

1st Lt. Lott, the first American Indian female commissioned officer in the Montana Army National Guard, swore her in. But the event honored both women for their outstanding achievement. Maj. Gen. Randall Mosley and U.S. Sen. Jon Tester attended the event and spoke in their honor.

Both come from families with a rich history of military service.

At a name giving ceremony, Gopher was honored with her great-grandmother's name, ''Good Victory.''

''I was very humbled,'' she said. ''It turned out to be a good victory.'' The name is fitting for the 29-year-old.

Prior to joining the military in 2001, she became a registered nurse and currently works as a nurse at a hospital in Great Falls, Mont. Her job as an officer puts her in charge of drug testing. ''It's a big position,'' she said. ''It's people's careers that are the line.''

Get the whole story here: http://www.indiancountry.com/content.cfm?id=1096416573

Friday, February 1, 2008

The Grandmothers Tell Us

The Grandmothers Tell Us
by: Pamela Waterbird Davison
Copyright 2008

The Grandmothers tell us we must teach and show the next generation the way. They tell us time is running out and we must make the way clear so it won’t be lost. What a daunting task we have before us. What an incredible choice we are faced with. We can either heed the words of the Grandmothers or we can choose to head into our eldership unaware. For me the answer is easy, but the way is not.

Walking in two different worlds is a terrific challenge. One foot carries on in the modern ways of life. We wear mainstream clothes, work mainstream jobs, and pay mainstream bills. We keep up with politics, go to war for our country, and try to keep up with what modern society expects of us.

The other foot carries on in the old ways of our ancestors. We remember who they were, what they wore, what they had to endure. We understand why they fought for sovereignty against illegal aliens. We know how important it is that they, the ones who came before us, cannot be forgotten.

For many of us assimilation is almost complete. Our children don’t know the language and traditions we honor. They don’t know why their sixth-great-grandparent was moved to Oklahoma and given a number. They don’t seem to care. All they know is what the world is today and what it means to them.

For some of us only the traditional ways will do, no matter what the cost. Still, these are the same ones who find they struggle to define who they are, where they came from, and what they stand for.

Others of us struggle against assimilation, demanding that we remember why we wore feathers in our hair (if we did), what stories were told and what they taught, and the songs (both old and new) while all the time remembering we live in this world today…with all its terrible beauty.

The latter is the path I have chosen. Sometimes the effort seems pointless, especially when the youth are so entrenched in this “modern world”…yet the ancestors’ burn in my veins insisting that I don’t let them go. So the greater test becomes balance between the two worlds. Learning to reach out in a way of communication which forms a bridge between those worlds takes great energy and dedication. It gets very tiring.

But the Grandmothers tell us we must teach and show the next generation the way. They tell us time is running out and we must make the way clear so it won’t be lost. For me the choice is easy, but the way is not. I find it a worthy thing to stand for.

Important Dates in February

February 7, 1887: The Dawes Act for allotment of Indian lands is passed.

February 15, 1953: Federal Policy for “Termination” of Indian tribes is implemented.

February 21, 1828: Cherokee Phoenix, the first Native American newspaper is published.

February 23, 1945: Marine private Ira Hayes (Pima) helps raise the U.S. flag on Iwo Jima.

February 27, 1973: American Indian Movement supporters occupy Wounded Knee, SD.

Featured Artist - Frank Howell

Born in 1937 in Sioux City, Iowa, the late Frank Howell spent his early childhood drawing sketches of the people and places around him. As an adult, his lyrical, artistic interpretations of faces and landscapes employed a visual representation of the wind as it sweeps across time: past, present, and future. He viewed his images as universal symbols… a kind of visual mythology that reaches out and spiritually awakens the observer. Perhaps influenced by his Lakota Sioux ancestry, much of Frank’s work reflected a love and respect for the Native American cultures.

Frank explored and mastered his varied art media to its fullest, working with pen, pencil, oils, watercolors, acrylics, sculpture, lithographs, mono-types, giclee prints, and serigraphs. Multi-talented, he was also a poet and writer, producing many books which include: Gifts of the Crow Messengers, Frank Howell/Monotypes, and Frank Howell/Lithographs. He provided the illustrations for Many Winters, Spirit Walker, Shaman’s Circle, Dancing Moons and The art of Frank Howell.

Well educated, Frank received an undergraduate degree from the University of Northern Iowa, did graduate work at both the University of Northern Iowa and The University of Iowa, and later studied at the Chicago Art Institute. In addition to being an artist and businessman, his background included service in the Marine Corps and teaching art on both the high school and college levels. In his later years, Frank resided in Santa Fe.

As an extraordinarily skilled artist, Frank Howell widely exhibited at museums and galleries throughout the United States, as well as Mexico. His work is included in numerous private and corporate collections all over the world. He has also been the subject of many magazine and newspaper articles, television profiles, and documentaries. The country grieved when this Southwestern artist passed on November 26th, 1997. Frank’s art, in all its forms, is now sought by collectors and other admirers of his warm, symbolic expressions.

Frank Howell’s philosophy of art is probably best expressed in the forward he wrote for his last book, The Art of Frank Howell, which was published in October of 1997, shortly before his death. When one stands before any kind of art,it should tell nothing.It should, however, create the infinity of questions begetting questions.It should be a mirror that is not superficialin that it reflects the physical self.That reflection is emotional and historicalbut it is a pathway to insightinto a more spiritually significant present.~Frank Howell

You can see some of his work here: http://www.frankhowellgallery.com/

Course revitalizes Odawa language

Petosky News Review - Michigan

Our area is rich in Native American history so it’s fitting to see a local school system establish an Odawa language curriculum.

With the cooperation of the Little Traverse Bay Bands of Odawa Indians, Harbor Springs High School is now offering the new course, which is much more than just language. Anishinaabemowin puts an academic focus on the Native American culture and its history in Northern Michigan. Plus, the class is considered a second language program and provides students with one-and-a-half credits toward graduation.

The Odawa language course sends a clear message to the Native American students that their culture is an important part of local history. It is also a giant step toward the revitalization of the Odawa language, something the Odawa tribe has been working toward.

“This (class) really got some young people involved and interested (in the language),” said Carla McFall, Little Traverse Bay Bands language program coordinator. “The elders are really proud that they’re (the youth) taking the time to learn and revitalize the language — our goal is revitalization.”

Get the whole story here: http://www.petoskeynews.com/articles/2008/02/01/opinion/doc47a3195948497252005617.txt