National Congress of American Indians
The NCAI was founded in 1944 in response to termination and assimilation policies that the United States forced upon the tribal governments in contradiction of their treaty rights and status as sovereigns. NCAI stressed the need for unity and cooperation among tribal governments for the protection of their treaty and sovereign rights. Since 1944, the National Congress of American Indians has been working to inform the public and Congress on the governmental rights of American Indians and Alaska Natives.
Over a half a century later, our goals remain unchanged. NCAI has grown over the years from its modest beginnings of 100 people to include 250 member tribes from throughout the United States. Now serving as the major national tribal government organization, NCAI is positioned to monitor federal policy and coordinated efforts to inform federal decisions that affect tribal government interests.
Now as in the past, NCAI serves to secure for ourselves and our descendants the rights and benefits to which we are entitled; to enlighten the public toward the better understanding of the Indian people; to preserve rights under Indian treaties or agreements with the United States; and to promote the common welfare of the American Indians and Alaska Natives.
Check it out! http://www.ncai.org
Thursday, July 26, 2007
Today in history...
1763: Fort Sandusky (in Ohio) is destroyed by Indians on May 16th. Detroit is also being besieged. Captain James Dalyell and almost 300 soldiers arrive on the southern shore of Lake Erie. They find many bodies and the remnants of structures. His forces immediately march against a Wyandot village near modern Fremont.
1824: Seminole Principal Chief Neamathla (also called Eneah Emathla) has managed to avoid removing his people from Florida to the west. Florida Governor William Duval has become convinced that Neamathla is planning another uprising. The Governor officially removes Neamathla from his position as Chief.
1824: Seminole Principal Chief Neamathla (also called Eneah Emathla) has managed to avoid removing his people from Florida to the west. Florida Governor William Duval has become convinced that Neamathla is planning another uprising. The Governor officially removes Neamathla from his position as Chief.
'Native Americans of Arizona' - book review
by: Lee Allen
TUCSON, Ariz. - How serendipitous is this? A husband and wife who deal in out-of-print books, prints and postcards attend an Arizona Historical Society convention and set up their booth right next to a history book publishing company that specializes in ''postcard history'' books.
The result is ''Native Americans of Arizona,'' 225 postcard images from the 1,500-postcard collection of Tucsonans Paul and Kathleen Nickens crafted into book form by Arcadia Publishing to offer a wide-ranging overview of the rich imagery of Native people in Arizona in the early 1900s.
''Picture postcards were used by promoters like the Fred Harvey Company and the Santa Fe Railroad to sell the Southwest. Travelers came from the East, where they got on a train at one end and traveled on that train car to the other end visiting designated tourist stops in Arizona and New Mexico, where they took side trips to buy postcards and picture books to validate their trip,'' said Paul Nickens, an archaeologist specializing in the American Southwest who now sells Southwestern collectibles (www.SabinoBooks.com).
''This focuses on Arizona's 21 tribes and nations and is a pictorial walk-through of the history of the first half of the 21st century,'' he said. ''There are images in here that are real gems, probably not seen elsewhere, that couldn't be replicated today. Some of these images were spontaneous, some posed, and if you look at them with a critical eye, you'll see the details of the time.''
There's more here: http://www.indiancountry.com/content.cfm?id=1096415452
TUCSON, Ariz. - How serendipitous is this? A husband and wife who deal in out-of-print books, prints and postcards attend an Arizona Historical Society convention and set up their booth right next to a history book publishing company that specializes in ''postcard history'' books.
The result is ''Native Americans of Arizona,'' 225 postcard images from the 1,500-postcard collection of Tucsonans Paul and Kathleen Nickens crafted into book form by Arcadia Publishing to offer a wide-ranging overview of the rich imagery of Native people in Arizona in the early 1900s.
''Picture postcards were used by promoters like the Fred Harvey Company and the Santa Fe Railroad to sell the Southwest. Travelers came from the East, where they got on a train at one end and traveled on that train car to the other end visiting designated tourist stops in Arizona and New Mexico, where they took side trips to buy postcards and picture books to validate their trip,'' said Paul Nickens, an archaeologist specializing in the American Southwest who now sells Southwestern collectibles (www.SabinoBooks.com).
''This focuses on Arizona's 21 tribes and nations and is a pictorial walk-through of the history of the first half of the 21st century,'' he said. ''There are images in here that are real gems, probably not seen elsewhere, that couldn't be replicated today. Some of these images were spontaneous, some posed, and if you look at them with a critical eye, you'll see the details of the time.''
There's more here: http://www.indiancountry.com/content.cfm?id=1096415452
Indian House
by: Patti Jo King
Forty years of uncompromising traditional music recording
TAOS, N.M. - In 1966, Tony Isaacs and his wife, Ida, opened a small arts and crafts shop next to their home in Taos. Over the next 41 years, that shop, Indian House, became an important connection for Indians across the nation to find traditional Native music recordings. It all started with Tony's passion for authentic Indian music.
Back in the 1940s, 14-year-old Isaacs purchased a 78 rpm Soundchiefs recording of a Plains drum group in a Los Angeles record store. His purpose was to learn an Indian song for his Boy Scout troop. Surprised by the complexity of the music, he began buying more records and trying to learn all he could about the music's structure.
In 1954, he visited the Flagstaff Pow Wow and, in 1956, the Anadarko Exposition.
''I was completely bowled over,'' he said. ''I was learning the music from old 78s. Those recordings were mostly a couple of guys playing a drum and singing, but at the pow wows I saw maybe 25 guys singing around the drums. I could hear and feel the power of the music for the first time. It was thrilling.''
One of the first things Isaacs noticed was the way dancers in the arena instinctively stop on the last beat of the song.
''There were 200 dancers,'' he recalled. ''Every one of them, young or old, knew how to stop dancing on the last beat of the song. I was puzzled. How did they know when to end?'' He asked different drummers how they knew when the song was going to end. He said they all gave the same answer. ''Don't know. You can just tell.'' That was when he realized that the music is an inherent part of the people who grow up in and around it.
Read more here: http://www.indiancountry.com/content.cfm?id=1096415450
Forty years of uncompromising traditional music recording
TAOS, N.M. - In 1966, Tony Isaacs and his wife, Ida, opened a small arts and crafts shop next to their home in Taos. Over the next 41 years, that shop, Indian House, became an important connection for Indians across the nation to find traditional Native music recordings. It all started with Tony's passion for authentic Indian music.
Back in the 1940s, 14-year-old Isaacs purchased a 78 rpm Soundchiefs recording of a Plains drum group in a Los Angeles record store. His purpose was to learn an Indian song for his Boy Scout troop. Surprised by the complexity of the music, he began buying more records and trying to learn all he could about the music's structure.
In 1954, he visited the Flagstaff Pow Wow and, in 1956, the Anadarko Exposition.
''I was completely bowled over,'' he said. ''I was learning the music from old 78s. Those recordings were mostly a couple of guys playing a drum and singing, but at the pow wows I saw maybe 25 guys singing around the drums. I could hear and feel the power of the music for the first time. It was thrilling.''
One of the first things Isaacs noticed was the way dancers in the arena instinctively stop on the last beat of the song.
''There were 200 dancers,'' he recalled. ''Every one of them, young or old, knew how to stop dancing on the last beat of the song. I was puzzled. How did they know when to end?'' He asked different drummers how they knew when the song was going to end. He said they all gave the same answer. ''Don't know. You can just tell.'' That was when he realized that the music is an inherent part of the people who grow up in and around it.
Read more here: http://www.indiancountry.com/content.cfm?id=1096415450
Wednesday, July 25, 2007
Featured Website: NARF.org
Founded in 1970, the Native American Rights Fund (NARF) is the oldest and largest nonprofit law firm dedicated to asserting and defending the rights of Indian tribes, organizations and individuals nationwide.
NARF’s practice is concentrated in five key areas: the preservation of tribal existence; the protection of tribal natural resources; the promotion of Native American human rights; the accountability of governments to Native Americans; and the development of Indian law and educating the public about Indian rights, laws, and issues.
The Native American Rights Fund (NARF) is a non-profit 501c(3) organization that provides legal representation and technical assistance to Indian tribes, organizations and individuals nationwide - a constituency that often lacks access to the justice system. NARF focuses on applying existing laws and treaties to guarantee that national and state governments live up to their legal obligations.
Check it out! http://www.narf.org/
NARF’s practice is concentrated in five key areas: the preservation of tribal existence; the protection of tribal natural resources; the promotion of Native American human rights; the accountability of governments to Native Americans; and the development of Indian law and educating the public about Indian rights, laws, and issues.
The Native American Rights Fund (NARF) is a non-profit 501c(3) organization that provides legal representation and technical assistance to Indian tribes, organizations and individuals nationwide - a constituency that often lacks access to the justice system. NARF focuses on applying existing laws and treaties to guarantee that national and state governments live up to their legal obligations.
Check it out! http://www.narf.org/
Tribe's chefs go beyond traditions
By Mara Zepeda
MASHPEE -- On this Sunday afternoon at the Mashpee Wampanoag Pow Wow, a bustling staff of relatives and "pow wow kids looking for work," as Sherry Pocknett calls them, congregate, awaiting instructions. They're in an airy, shaded outdoor kitchen, outfitted with two grills, a stove, refrigerator, and hand-woven baskets brimming with corn, squash, peppers, and kale. Pocknett, a Wampanoag chef, is preparing the cooking of her tribe.
Mention Wampanoag foodways, and clambakes and Thanksgiving spring to mind. But the Wampanoag culinary contributions extend beyond these traditions. Pocknett, 47, whose tribe won federal recognition last winter, is determined to preserve the cuisine. She started Sly Fox's Den, a food stand named after her father, which she takes around the country, touring pow wows and bazaars sponsored by Cultural Survival, a Cambridge-based organization that promotes indigenous cultures.
In Mashpee, Pocknett's daughter Jade, 18, sets out coolers of strawberry lemonade and iced sassafras tea. People find the sassafras intriguing. "Where do you buy this?" a customer asks. "We pick it," Pocknett replies, pointing to the knotty upright branches simmering away, releasing an earthy incense over stands serving hamburgers, hot dogs, and fried clams.
There's more here: http://www.boston.com/ae/food/articles/2007/07/25/tribes_chefs_go_beyond_traditions/
MASHPEE -- On this Sunday afternoon at the Mashpee Wampanoag Pow Wow, a bustling staff of relatives and "pow wow kids looking for work," as Sherry Pocknett calls them, congregate, awaiting instructions. They're in an airy, shaded outdoor kitchen, outfitted with two grills, a stove, refrigerator, and hand-woven baskets brimming with corn, squash, peppers, and kale. Pocknett, a Wampanoag chef, is preparing the cooking of her tribe.
Mention Wampanoag foodways, and clambakes and Thanksgiving spring to mind. But the Wampanoag culinary contributions extend beyond these traditions. Pocknett, 47, whose tribe won federal recognition last winter, is determined to preserve the cuisine. She started Sly Fox's Den, a food stand named after her father, which she takes around the country, touring pow wows and bazaars sponsored by Cultural Survival, a Cambridge-based organization that promotes indigenous cultures.
In Mashpee, Pocknett's daughter Jade, 18, sets out coolers of strawberry lemonade and iced sassafras tea. People find the sassafras intriguing. "Where do you buy this?" a customer asks. "We pick it," Pocknett replies, pointing to the knotty upright branches simmering away, releasing an earthy incense over stands serving hamburgers, hot dogs, and fried clams.
There's more here: http://www.boston.com/ae/food/articles/2007/07/25/tribes_chefs_go_beyond_traditions/
Connecting with art: Camp gives students taste of traditional native art
By Andi Murphy
FARMINGTON — A dozen Native American high school students sat in a room, concentrating hard on the beginning of a small loom in front of them.
Dozens of seemingly tangled strings loosely connected two wooden poles that would be the basis for a rug they will weave later. Native music played softly in the background as Lorraine Begay Manavi paced the room, assisting the students with the net of yarn before them.
Rug weaving was the first form of art introduced to the students on Monday's schedule for the second annual Native Youth Art Camp at San Juan College. Techniques and rug designs were taught by Manavi, San Juan's Navajo language and rug weaving instructor.
"I like it," Fernando Charley, 16, a Piedra Vista High School student, said about the course. Although, rug weaving is not his main art form, he enjoyed the session.
Read full article here: http://www.daily-times.com/news/ci_6447481
FARMINGTON — A dozen Native American high school students sat in a room, concentrating hard on the beginning of a small loom in front of them.
Dozens of seemingly tangled strings loosely connected two wooden poles that would be the basis for a rug they will weave later. Native music played softly in the background as Lorraine Begay Manavi paced the room, assisting the students with the net of yarn before them.
Rug weaving was the first form of art introduced to the students on Monday's schedule for the second annual Native Youth Art Camp at San Juan College. Techniques and rug designs were taught by Manavi, San Juan's Navajo language and rug weaving instructor.
"I like it," Fernando Charley, 16, a Piedra Vista High School student, said about the course. Although, rug weaving is not his main art form, he enjoyed the session.
Read full article here: http://www.daily-times.com/news/ci_6447481
National Congress of American Indians Opposes Bill to Terminate the Cherokee Nation
Press release:
WASHINGTON—June 26, 2007—The National Congress of American Indians (NCAI) strongly opposes the recent legislation introduced by Congresswoman Diane Watson (D-CA), that would terminate the Cherokee Nation over a disagreement on the status of non-Indians within the Cherokee Nation.
“It is outrageous to propose to terminate the existence of an Indian Nation,” said Joe Garcia, the President of NCAI. “This is an uncalled for response to a legal question of treaty interpretation. When Alabama or California takes an action inconsistent with Congressional views, there is no discussion of revoking their statehood. The attempt to revoke tribal nationhood is equally inappropriate. Not since the Termination Era of the 1950’s, when the official policy of the federal government was complete destruction of indigenous peoples, have we seen such a piece of legislation. NCAI was founded to oppose termination of Indian tribes.”
The status of non-Indians within the Cherokee Nation is a complex legal issue with a very long history. It is currently in litigation and the status of the impacted individuals is preserved while the litigation proceeds. “A decision by the courts will shed a lot of light on the legal and historical questions,” said Garcia. “We urge Congress to allow the parties their opportunity to have the issues considered in an orderly fashion.”
The 1866 Treaty with the Cherokee Nation was ratified in the aftermath of the Civil War when Oklahoma was exclusively Indian Territory. The treaty created allotments of land for non-Indians living within the territory of the Cherokee, including freed African-American slaves known as the Freedman. In 1906, when Congress disestablished the Indian Territory and made Oklahoma a state, the Freedmen lands were taken out of tribal jurisdiction and placed under state jurisdiction. “This is not a simple race issue,” Garcia continued. “The Cherokee membership issues are complex, and it does a disservice to both of our communities to oversimplify them.”
“The histories and cultures of African American and Native American communities are intertwined in many places,” said Garcia. “We are friends and allies. We respect the Congressional Black Caucus’ questions and support continued dialogue. But legislation requesting the termination of a sovereign tribal government is outrageous and unacceptable.”
WASHINGTON—June 26, 2007—The National Congress of American Indians (NCAI) strongly opposes the recent legislation introduced by Congresswoman Diane Watson (D-CA), that would terminate the Cherokee Nation over a disagreement on the status of non-Indians within the Cherokee Nation.
“It is outrageous to propose to terminate the existence of an Indian Nation,” said Joe Garcia, the President of NCAI. “This is an uncalled for response to a legal question of treaty interpretation. When Alabama or California takes an action inconsistent with Congressional views, there is no discussion of revoking their statehood. The attempt to revoke tribal nationhood is equally inappropriate. Not since the Termination Era of the 1950’s, when the official policy of the federal government was complete destruction of indigenous peoples, have we seen such a piece of legislation. NCAI was founded to oppose termination of Indian tribes.”
The status of non-Indians within the Cherokee Nation is a complex legal issue with a very long history. It is currently in litigation and the status of the impacted individuals is preserved while the litigation proceeds. “A decision by the courts will shed a lot of light on the legal and historical questions,” said Garcia. “We urge Congress to allow the parties their opportunity to have the issues considered in an orderly fashion.”
The 1866 Treaty with the Cherokee Nation was ratified in the aftermath of the Civil War when Oklahoma was exclusively Indian Territory. The treaty created allotments of land for non-Indians living within the territory of the Cherokee, including freed African-American slaves known as the Freedman. In 1906, when Congress disestablished the Indian Territory and made Oklahoma a state, the Freedmen lands were taken out of tribal jurisdiction and placed under state jurisdiction. “This is not a simple race issue,” Garcia continued. “The Cherokee membership issues are complex, and it does a disservice to both of our communities to oversimplify them.”
“The histories and cultures of African American and Native American communities are intertwined in many places,” said Garcia. “We are friends and allies. We respect the Congressional Black Caucus’ questions and support continued dialogue. But legislation requesting the termination of a sovereign tribal government is outrageous and unacceptable.”
Tuesday, July 24, 2007
Featured Website - NativeRadio.com
NativeRadio.com, your portal to the beauty and mystery of Native American music.
NativeRadio.com was born out of our love for the music, the artists, and most of all... the people.
Native American music crosses many styles including; traditional, new age, blues, pop/rock, folk/country, rap/hip-hop, and more. Perhaps this is why, after Celtic music, contemporary Native American music is the second biggest seller in this country (*Native American Music Awards).
Our goal is to reach as wide an audience as possible. Currently our music is being streamed in high quality Mp3 and Microsoft audio formats. We are in the process of creating multiple listening channels so you can listen to the exact type of music you wish to hear. NativeRadio.com plans to host an hourly "live" program with listener calls.
We have tried to provide a forum with which you can learn about:
*The artists behind the music, their albums and concerts, and their message.
*The artists who have created the cover art and their amazing artwork.
*The labels behind these artists. Native American record labels deserve much of the credit for keeping the tradition of story telling alive today.
*The history of the indigenous people of this country. Their 500 year struggle for justice....then and now.
*You will also learn about how you can contribute to various Native Americans causes.
We hope you enjoy your journey in NativeRadio.com. It was created to please your senses, and tug at your heart. We hope we have succeeded.
Check it out! http://www.nativeradio.com/index.cfm
NativeRadio.com was born out of our love for the music, the artists, and most of all... the people.
Native American music crosses many styles including; traditional, new age, blues, pop/rock, folk/country, rap/hip-hop, and more. Perhaps this is why, after Celtic music, contemporary Native American music is the second biggest seller in this country (*Native American Music Awards).
Our goal is to reach as wide an audience as possible. Currently our music is being streamed in high quality Mp3 and Microsoft audio formats. We are in the process of creating multiple listening channels so you can listen to the exact type of music you wish to hear. NativeRadio.com plans to host an hourly "live" program with listener calls.
We have tried to provide a forum with which you can learn about:
*The artists behind the music, their albums and concerts, and their message.
*The artists who have created the cover art and their amazing artwork.
*The labels behind these artists. Native American record labels deserve much of the credit for keeping the tradition of story telling alive today.
*The history of the indigenous people of this country. Their 500 year struggle for justice....then and now.
*You will also learn about how you can contribute to various Native Americans causes.
We hope you enjoy your journey in NativeRadio.com. It was created to please your senses, and tug at your heart. We hope we have succeeded.
Check it out! http://www.nativeradio.com/index.cfm
Today in history...
1534: Jacques Cartier erects a thirty-three foot high cross on a small island in Gaspe Harbor. He then claims the area for France.
1836: Georgia militia and Creek Indians have a brief fight near Wesley Chapel in Stewart County, Georgia. The Creeks appear to have won.
1836: Georgia militia and Creek Indians have a brief fight near Wesley Chapel in Stewart County, Georgia. The Creeks appear to have won.
100 Native Americans Who Shaped American History
Winona LaDuke - Native American Activist, Environmentalist, Writer 1959-
“The essence of the problem is about consumption, recognizing that a society that consumes one third of the world’s resources is unsustainable. This level of consumption requires constant intervention into other people’s lands. That’s what’s going on.”
Winona LaDuke grew up in Los Angeles, California. She is an enrolled member of the Mississippi Band Anishinaabeg of the White Earth reservation in northern Minnesota. Her father was an actor in westerns as well as an Indian activist. Her mother was a Jewish art professor. She credits her parents for passing the spirit of activism on to her. LaDuke became involved in Native American environmental issues after meeting Cherokee activist Jimmy Durham as a student at Harvard. She began making a political name for herself at age 18 when she addressed the United Nations on Indian issues.
After graduating from Harvard in 1982 with a bachelor’s degree in native economic development, LaDuke moved to White Earth. There, she founded the White Earth Land Recovery Project to reclaim Anishinaabeg lands that had been promised by an 1867 federal treaty but had been slowly stolen and parceled by the U.S. government at the behest of the logging industry. Although LaDuke often found herself embroiled in losing legal battles, she persevered, securing grants and winning a Reebok Human Rights Award. With these funds, she and White Earth have reclaimed 1,000 acres and hope to acquire 30,000 more in the next 15 years.
The challenge is huge. More than 90 percent of White Earth’s original 837,000 acres remain in the hands of non-Indians. LaDuke says if a people do not have control of their land they do not control their destiny.
In 1994, Time magazine named LaDuke one of the nation’s 50 most promising leaders under the age of 40. Today, she is known as a voice for American Indian economic and environmental concerns throughout the United States and internationally.
She also made the list of 100 Native Americans Who Shaped American History (published 2002)
“The essence of the problem is about consumption, recognizing that a society that consumes one third of the world’s resources is unsustainable. This level of consumption requires constant intervention into other people’s lands. That’s what’s going on.”
Winona LaDuke grew up in Los Angeles, California. She is an enrolled member of the Mississippi Band Anishinaabeg of the White Earth reservation in northern Minnesota. Her father was an actor in westerns as well as an Indian activist. Her mother was a Jewish art professor. She credits her parents for passing the spirit of activism on to her. LaDuke became involved in Native American environmental issues after meeting Cherokee activist Jimmy Durham as a student at Harvard. She began making a political name for herself at age 18 when she addressed the United Nations on Indian issues.
After graduating from Harvard in 1982 with a bachelor’s degree in native economic development, LaDuke moved to White Earth. There, she founded the White Earth Land Recovery Project to reclaim Anishinaabeg lands that had been promised by an 1867 federal treaty but had been slowly stolen and parceled by the U.S. government at the behest of the logging industry. Although LaDuke often found herself embroiled in losing legal battles, she persevered, securing grants and winning a Reebok Human Rights Award. With these funds, she and White Earth have reclaimed 1,000 acres and hope to acquire 30,000 more in the next 15 years.
The challenge is huge. More than 90 percent of White Earth’s original 837,000 acres remain in the hands of non-Indians. LaDuke says if a people do not have control of their land they do not control their destiny.
In 1994, Time magazine named LaDuke one of the nation’s 50 most promising leaders under the age of 40. Today, she is known as a voice for American Indian economic and environmental concerns throughout the United States and internationally.
She also made the list of 100 Native Americans Who Shaped American History (published 2002)
Local governments slapped with offensive names complaints
By: Gale Courey Toensing
AUGUSTA, Maine - Since the state Legislature banned the use of the offensive word ''squaw'' six years ago, 36 place names have been changed in compliance.
On July 11, the Maine Indian Tribal-State Commission filed complaints with the Maine Human Rights Commission against two local governments that have dragged their feet in ridding landmarks in their areas of the derogatory word that offends American Indians and their supporters.
''The only communities that are technically - and I want to stress technically - not in compliance are Stockton Springs and Washington County,'' said MITSC Executive Director John Dieffenbacher-Krall, who filed the complaints following a vote by commissioners.
This is the first time MITSC has filed complaints under the offensive names act that was introduced by Donald Soctomah, the Passamaquoddy tribal representative to the state Legislature, and passed in 2001.
The law bans the use of the word ''squaw'' in all circumstances, but allows the use of ''squa'' in combination with other letters as long as they form one word.
''Apparently, there is a legitimate [in the Algonquin language] word 'squapan,' so the law allows s-q-u-a in combination without a space. But I think some people view that as a loophole and I think that's what's going on in Stockton Springs,'' Dieffenbacher-Krall said.
There's more here: http://www.indiancountry.com/content.cfm?id=1096415423
AUGUSTA, Maine - Since the state Legislature banned the use of the offensive word ''squaw'' six years ago, 36 place names have been changed in compliance.
On July 11, the Maine Indian Tribal-State Commission filed complaints with the Maine Human Rights Commission against two local governments that have dragged their feet in ridding landmarks in their areas of the derogatory word that offends American Indians and their supporters.
''The only communities that are technically - and I want to stress technically - not in compliance are Stockton Springs and Washington County,'' said MITSC Executive Director John Dieffenbacher-Krall, who filed the complaints following a vote by commissioners.
This is the first time MITSC has filed complaints under the offensive names act that was introduced by Donald Soctomah, the Passamaquoddy tribal representative to the state Legislature, and passed in 2001.
The law bans the use of the word ''squaw'' in all circumstances, but allows the use of ''squa'' in combination with other letters as long as they form one word.
''Apparently, there is a legitimate [in the Algonquin language] word 'squapan,' so the law allows s-q-u-a in combination without a space. But I think some people view that as a loophole and I think that's what's going on in Stockton Springs,'' Dieffenbacher-Krall said.
There's more here: http://www.indiancountry.com/content.cfm?id=1096415423
Featured Artist - Charlie Wayne Watson
Charlie Wayne is a Native American Flutist, of Choctaw descent. Charlie has produced a total of Five (5), Native American Flute CDs. Each CD, is over an hour long. Charlie Wayne's music is ideal for meditation, spiritual healing, massage, Yoga, etc. A spiritual journey through music.
"It is my belief, that my music, is a manifestation from a single prayer to our Creator. I am proud to share, this prayer was a humble request that I be blessed with the ability to play the Native American Flute. I know, without a single doubt, that I have been blessed, that my prayer was answered in an amazing way. I feel that the reason for this gift, was to provide yet another channel for our Creator to heal not only my spirit, but, to heal other souls and bring peace to them as well"
Check out his music here: http://cdbaby.com/group/flutes
"It is my belief, that my music, is a manifestation from a single prayer to our Creator. I am proud to share, this prayer was a humble request that I be blessed with the ability to play the Native American Flute. I know, without a single doubt, that I have been blessed, that my prayer was answered in an amazing way. I feel that the reason for this gift, was to provide yet another channel for our Creator to heal not only my spirit, but, to heal other souls and bring peace to them as well"
Check out his music here: http://cdbaby.com/group/flutes
Court sides with Narragansetts in key ruling on land
By Katie Mulvaney
An appeals court ruled yesterday that the federal government could take 31 acres into trust for the Narragansett Indian Tribe in a case at the crux of a struggle between the state and the tribe over control of tribal lands.
A divided 1st U.S. Circuit Court of Appeals found that the U.S. Department of Interior could hold the land for the Narragansetts, freeing it from state and local laws and placing it solely under tribal and federal authority.
The property sits across Kings Factory Road from the tribe’s other 1,800 acres in Charlestown. Set on a hillside just north of Route 1, it is the site of a troubled housing project for the tribe’s poor elders.
While Narragansett leaders celebrated the decision as an affirmation of the tribe’s rights, state and local officials declared it “devastating” for Rhode Island. They promised to appeal.
“Attorney General [Patrick] Lynch thinks that these issues are so important and have such far-reaching impacts on Indian law both locally and nationally that he plans to appeal to the [U.S.] Supreme Court,” his spokesman Michael J. Healey said of the closely watched case.
Read the full article: http://www.projo.com/news/content/TRUST_LAND_07-21-07_NP6F0I7.31dc049.html
An appeals court ruled yesterday that the federal government could take 31 acres into trust for the Narragansett Indian Tribe in a case at the crux of a struggle between the state and the tribe over control of tribal lands.
A divided 1st U.S. Circuit Court of Appeals found that the U.S. Department of Interior could hold the land for the Narragansetts, freeing it from state and local laws and placing it solely under tribal and federal authority.
The property sits across Kings Factory Road from the tribe’s other 1,800 acres in Charlestown. Set on a hillside just north of Route 1, it is the site of a troubled housing project for the tribe’s poor elders.
While Narragansett leaders celebrated the decision as an affirmation of the tribe’s rights, state and local officials declared it “devastating” for Rhode Island. They promised to appeal.
“Attorney General [Patrick] Lynch thinks that these issues are so important and have such far-reaching impacts on Indian law both locally and nationally that he plans to appeal to the [U.S.] Supreme Court,” his spokesman Michael J. Healey said of the closely watched case.
Read the full article: http://www.projo.com/news/content/TRUST_LAND_07-21-07_NP6F0I7.31dc049.html
Featured Artist - L. David Eveningthunder
L. David Eveningthunder spent his early childhood on the Shoshone-Bannock Reservation in Fort Hall, Idaho. The spiritual guidance he received from his father and grandfather, both medicine people, helped him maintain his identity even after he became orphaned at a young age and was taken away from his people.
David's first pencils were given to him by his uncles, all gifted artists who never became known by the public. He feels that he owes his success to them. David now resides in Alabama, and is active in the Pow Wow circuit. He is best known for his portrayals of dancers, most of whom he knows personally.
"My art, is paying tribute to the contemporary Indian dancers who are keeping the traditions of our ancestors alive. I feel that the modern-day Pow Wow brings about important social interchange between the nemah (We People) and di-eeh vohn (White People). As well as the exchange of culture, the camaraderie between different tribes helps to form a stronger bond and cohesive foundation for our children."
Want to see more of his work? Click here: http://www.artnatam.com/evnthun/index.html
David's first pencils were given to him by his uncles, all gifted artists who never became known by the public. He feels that he owes his success to them. David now resides in Alabama, and is active in the Pow Wow circuit. He is best known for his portrayals of dancers, most of whom he knows personally.
"My art, is paying tribute to the contemporary Indian dancers who are keeping the traditions of our ancestors alive. I feel that the modern-day Pow Wow brings about important social interchange between the nemah (We People) and di-eeh vohn (White People). As well as the exchange of culture, the camaraderie between different tribes helps to form a stronger bond and cohesive foundation for our children."
Want to see more of his work? Click here: http://www.artnatam.com/evnthun/index.html
Monday, July 23, 2007
Featured Website - Four Directions Teaching.com
Though we've shared this website on the blog in the past it is one of our favorites and so it is the first in our feature.
About Four Directions Teachings.com:
Four Directions Teachings celebrates Indigenous oral traditions by honoring the process of listening with intent as each elder or traditional teacher shares a teaching from their perspective on the richness and value of cultural traditions from their nation. In honor of the timelessness of Indigenous oral traditions, audio narration is provided throughout the site, complimented by beautifully animated visuals. In addition, the site provides free curriculum packages for grades 1 to 12 to further explore the vast richness of knowledge and cultural philosophy that is introduced within each teaching. The curriculum is provided in downloadable PDF and can also be read online through the Teacher’s Resources link. The elders and traditional teachers who have shared a teaching on this site were approached through a National Advisory Committee of Indigenous people concerned with the protection and promotion of Indigenous knowledge. This committee was formed directly for the purposes of this website to ensure a community based approach that was respectful and accountable.
Check it out! You won't be disappointed. www.fourdirectionsteachings.com
About Four Directions Teachings.com:
Four Directions Teachings celebrates Indigenous oral traditions by honoring the process of listening with intent as each elder or traditional teacher shares a teaching from their perspective on the richness and value of cultural traditions from their nation. In honor of the timelessness of Indigenous oral traditions, audio narration is provided throughout the site, complimented by beautifully animated visuals. In addition, the site provides free curriculum packages for grades 1 to 12 to further explore the vast richness of knowledge and cultural philosophy that is introduced within each teaching. The curriculum is provided in downloadable PDF and can also be read online through the Teacher’s Resources link. The elders and traditional teachers who have shared a teaching on this site were approached through a National Advisory Committee of Indigenous people concerned with the protection and promotion of Indigenous knowledge. This committee was formed directly for the purposes of this website to ensure a community based approach that was respectful and accountable.
Check it out! You won't be disappointed. www.fourdirectionsteachings.com
Featured Artist - Sherman J. Alexie, Jr. - Spokane
A member of 100 Native Americans Who Shaped American History (published 2002)
Sherman J. Alexie, Jr., was born in October 1966. A Spokane/Coeur d'Alene Indian, he grew up on the Spokane Indian Reservation in Wellpinit, WA, about 50 miles northwest of Spokane, WA. Approximately 1,100 Spokane Tribal members live there.
Born hydrocephalic, which means with water on the brain, Alexie underwent a brain operation at the age of 6 months and was not expected to survive. When he did beat the odds, doctors predicted he would live with severe mental retardation. Though he showed no signs of this, he suffered severe side effects, such as seizures and uncontrollable bed-wetting, throughout his childhood. In spite of all he had to overcome, Alexie learned to read by age three, and devoured novels, such as John Steinbeck's The Grapes of Wrath, by age five. All these things ostracized him from his peers, though, and he was often the brunt of other kids' jokes on the reservation.
As a teenager, after finding his mother's name written in a textbook assigned to him at the Wellpinit school, Alexie made a conscious decision to attend high school off the reservation in Reardan, WA, about 20 miles south of Wellpinit, where he knew he would get a better education. At Reardan High he was the only Indian, except for the school mascot. There he excelled academically and became a star player on the basketball team.
In 1985 Alexie graduated Reardan High and went on to attend Gonzaga University in Spokane on scholarship. After two years at Gonzaga, he transferred to Washington State University (WSU) in Pullman, WA.
Alexie planned to be a doctor and enrolled in pre-med courses at WSU, but after fainting numerous times in human anatomy class realized he needed to change his career path. That change was fueled when he stumbled into a poetry workshop at WSU.
He has since gone on to win numerous awards and honors for such works as Smoke Signals. A poet, stand-up comic, playwright, are just among his many talents.
Learn more here: http://www.fallsapart.com/biography.html
Sherman J. Alexie, Jr., was born in October 1966. A Spokane/Coeur d'Alene Indian, he grew up on the Spokane Indian Reservation in Wellpinit, WA, about 50 miles northwest of Spokane, WA. Approximately 1,100 Spokane Tribal members live there.
Born hydrocephalic, which means with water on the brain, Alexie underwent a brain operation at the age of 6 months and was not expected to survive. When he did beat the odds, doctors predicted he would live with severe mental retardation. Though he showed no signs of this, he suffered severe side effects, such as seizures and uncontrollable bed-wetting, throughout his childhood. In spite of all he had to overcome, Alexie learned to read by age three, and devoured novels, such as John Steinbeck's The Grapes of Wrath, by age five. All these things ostracized him from his peers, though, and he was often the brunt of other kids' jokes on the reservation.
As a teenager, after finding his mother's name written in a textbook assigned to him at the Wellpinit school, Alexie made a conscious decision to attend high school off the reservation in Reardan, WA, about 20 miles south of Wellpinit, where he knew he would get a better education. At Reardan High he was the only Indian, except for the school mascot. There he excelled academically and became a star player on the basketball team.
In 1985 Alexie graduated Reardan High and went on to attend Gonzaga University in Spokane on scholarship. After two years at Gonzaga, he transferred to Washington State University (WSU) in Pullman, WA.
Alexie planned to be a doctor and enrolled in pre-med courses at WSU, but after fainting numerous times in human anatomy class realized he needed to change his career path. That change was fueled when he stumbled into a poetry workshop at WSU.
He has since gone on to win numerous awards and honors for such works as Smoke Signals. A poet, stand-up comic, playwright, are just among his many talents.
Learn more here: http://www.fallsapart.com/biography.html
'Traditional Alliance Day' declared during Little Bighorn commemoration
By: Leo Killsback
CROW AGENCY, Mont. - On June 25, 1876, the 7th Cavalry of the U.S. Army, under the command of Lt. Col. George Armstrong Custer, was defeated by seven bands of the allied Cheyenne, Arapaho and Lakota nations. June 25 marked the 131st anniversary of what is known as the Battle of the Little Bighorn.
Nearly 200 people who attended the Little Bighorn commemoration that day witnessed the presentation of an executive proclamation from Oglala Sioux Tribal President John Steele and the Lakota Treaty Council that declared June 25 as ''Traditional Alliance Day'' for the Oglala Sioux Nation.
The proclamation reflected on the victory at the Battle of the Little Bighorn as the traditional allies of the Cheyenne, Lakota and Arapaho protected their land and way of life against a ''military machine,'' the U.S. Army. It also described the encroachment on Bear Butte as an ''utter disregard for human rights.''
''History has shown that when the traditional allied nations of the Cheyenne, Lakota and Arapaho people are unified and work together, we can never be defeated,'' Northern Cheyenne Tribal President Eugene Little Coyote said. ''Today our people continue to fight battles to protect our inherent sovereign rights, our rights as indigenous people, and our human rights. We will rekindle this alliance to protect the sanctity of a shared sacred mountain. This mountain is Noavose to the Cheyenne, Mato Paha to the Lakota, but is commonly known as Bear Butte.''
Want the whole story? Click here: http://www.indiancountry.com/content.cfm?id=1096415426
CROW AGENCY, Mont. - On June 25, 1876, the 7th Cavalry of the U.S. Army, under the command of Lt. Col. George Armstrong Custer, was defeated by seven bands of the allied Cheyenne, Arapaho and Lakota nations. June 25 marked the 131st anniversary of what is known as the Battle of the Little Bighorn.
Nearly 200 people who attended the Little Bighorn commemoration that day witnessed the presentation of an executive proclamation from Oglala Sioux Tribal President John Steele and the Lakota Treaty Council that declared June 25 as ''Traditional Alliance Day'' for the Oglala Sioux Nation.
The proclamation reflected on the victory at the Battle of the Little Bighorn as the traditional allies of the Cheyenne, Lakota and Arapaho protected their land and way of life against a ''military machine,'' the U.S. Army. It also described the encroachment on Bear Butte as an ''utter disregard for human rights.''
''History has shown that when the traditional allied nations of the Cheyenne, Lakota and Arapaho people are unified and work together, we can never be defeated,'' Northern Cheyenne Tribal President Eugene Little Coyote said. ''Today our people continue to fight battles to protect our inherent sovereign rights, our rights as indigenous people, and our human rights. We will rekindle this alliance to protect the sanctity of a shared sacred mountain. This mountain is Noavose to the Cheyenne, Mato Paha to the Lakota, but is commonly known as Bear Butte.''
Want the whole story? Click here: http://www.indiancountry.com/content.cfm?id=1096415426
Holy Road
Associated Press
Western Shoshone leader dies at 87
RENO, Nev. (AP) - Corbin Harney, a spiritual leader of the Western Shoshone who challenged the federal government - and once his own tribe - to oppose nuclear weapons on aboriginal land has died at the age of 87.
Harney, a fixture at anti-nuclear rallies, died July 10 of complications from cancer near Santa Rosa, Calif., where he had hoped to finish a book, according to his family.
''We have truly lost a lot,'' said his nephew, Santiago Lozada, who was with him when he died. ''
Corbin was a World War II veteran and was known around the world for his activism against radioactivity and nuclear weapons,'' said Robert Hager, Reno-based lawyer for the Western Shoshone tribe. ''He's irreplaceable to the Western Shoshone nation.''
''He was someone who just had this gentle spirit but a steely resolve that people should do the right thing,'' Hager said. ''He thought people would eventually come around and realize the harm people were doing to Mother Earth.''
Hager recalled that Harney bucked his own tribe when the federal government in the 1950s unearthed remains of Western Shoshone ancestors during digging for nuclear testing at the Nevada Test Site north of Las Vegas.
''He picked up the remains and gave them a decent burial,'' Hager said. ''He took a lot of flak from Western Shoshone leaders who said he should have nothing to do with the U.S. government. But I always respected Corbin for doing what, to the Western Shoshone, was not politically correct but in his mind was the right thing to do.''
Read full article here: http://www.indiancountry.com/content.cfm?id=1096415429
Western Shoshone leader dies at 87
RENO, Nev. (AP) - Corbin Harney, a spiritual leader of the Western Shoshone who challenged the federal government - and once his own tribe - to oppose nuclear weapons on aboriginal land has died at the age of 87.
Harney, a fixture at anti-nuclear rallies, died July 10 of complications from cancer near Santa Rosa, Calif., where he had hoped to finish a book, according to his family.
''We have truly lost a lot,'' said his nephew, Santiago Lozada, who was with him when he died. ''
Corbin was a World War II veteran and was known around the world for his activism against radioactivity and nuclear weapons,'' said Robert Hager, Reno-based lawyer for the Western Shoshone tribe. ''He's irreplaceable to the Western Shoshone nation.''
''He was someone who just had this gentle spirit but a steely resolve that people should do the right thing,'' Hager said. ''He thought people would eventually come around and realize the harm people were doing to Mother Earth.''
Hager recalled that Harney bucked his own tribe when the federal government in the 1950s unearthed remains of Western Shoshone ancestors during digging for nuclear testing at the Nevada Test Site north of Las Vegas.
''He picked up the remains and gave them a decent burial,'' Hager said. ''He took a lot of flak from Western Shoshone leaders who said he should have nothing to do with the U.S. government. But I always respected Corbin for doing what, to the Western Shoshone, was not politically correct but in his mind was the right thing to do.''
Read full article here: http://www.indiancountry.com/content.cfm?id=1096415429
Sunday, July 22, 2007
Featured Tribe - PeDee of South Carolina
The Pedee are first mentioned by the colonists of South Carolina. In 1716 a place in or near their country called Saukey (perhaps Socatee) was suggested as the site for a trading post but the proposition to establish one there was given up owing to the weakness of the Pedce tribe, who were thought to be unable to protect it.
In 1744, the Pedee, along with Natchez Indians, killed some Catawba and were in consequence driven from their lands into the White settlements. Soon afterward most of them joined the Catawba, but some remained near the Whites, where they are mentioned as late as 1755. In 1808 the Pedee and Cape Fear tribes were represented by one half-breed woman.
Pedee Population.- Mooney, 1900, estimates the number of Pedee as 600 in 1600. The census of 1715 does not give them separate mention, and they were probably included among the 610 Waccamaw or the 106 Winyaw.
Pedee Connection in which they have become noted.- The Great and Little Pee Dee Rivers and a station in Marion County, S. C., also a post village in Anson County, N. C., perpetuate the name of the Pedee.
In 1744, the Pedee, along with Natchez Indians, killed some Catawba and were in consequence driven from their lands into the White settlements. Soon afterward most of them joined the Catawba, but some remained near the Whites, where they are mentioned as late as 1755. In 1808 the Pedee and Cape Fear tribes were represented by one half-breed woman.
Pedee Population.- Mooney, 1900, estimates the number of Pedee as 600 in 1600. The census of 1715 does not give them separate mention, and they were probably included among the 610 Waccamaw or the 106 Winyaw.
Pedee Connection in which they have become noted.- The Great and Little Pee Dee Rivers and a station in Marion County, S. C., also a post village in Anson County, N. C., perpetuate the name of the Pedee.
The story of the drum
An Abenaki Legend
It is said that when Creator was giving a place for all the spirits to dwell who would be taking part in the inhabitance of Mother Earth, there came a sound, a loud BOOM, from off in the distance.
As Creator listened, the sound kept coming closer and closer until finally it was right in front of Creator.
"Who are you?" asked Creator.
"I am the spirit of the drum" was the reply. I have come here to ask you to allow me to take part in this wonderful thing."
"How will you take part?" Creator questioned.
"I would like to accompany the singing of the people. When they sing from their hearts, I will sing, too, as though I was the heartbeat of Mother Earth. In that way, all creation will sing in harmony."
Creator granted the request, and from then on, the drum accompanied the people's voices.
It is said that when Creator was giving a place for all the spirits to dwell who would be taking part in the inhabitance of Mother Earth, there came a sound, a loud BOOM, from off in the distance.
As Creator listened, the sound kept coming closer and closer until finally it was right in front of Creator.
"Who are you?" asked Creator.
"I am the spirit of the drum" was the reply. I have come here to ask you to allow me to take part in this wonderful thing."
"How will you take part?" Creator questioned.
"I would like to accompany the singing of the people. When they sing from their hearts, I will sing, too, as though I was the heartbeat of Mother Earth. In that way, all creation will sing in harmony."
Creator granted the request, and from then on, the drum accompanied the people's voices.
Campbell calls tribes to a more careful approach to energy production
By: Jerry Reynolds
WASHINGTON - At a well-attended two-day conference in Washington on tribal energy issues, former Sen. Ben Nighthorse Campbell said the nation can learn from the traditional thinking of tribes as it grapples with energy production processes that must account for global warming. For their part, under new energy law, tribes can prosper without sacrificing their cultures to energy production, and they can serve the nation's energy needs.
The conference, conducted by Law Seminars International, drew a full house of tribal leaders and featured discussions that would never have emerged from behind closed doors only 10 years ago. A full report on the proceedings is forthcoming. But as an appetizer, Campbell set the table as only he can.
''You don't get an all good result of energy production without some negative offset somewhere,'' he said July 18. ''I guess what we have to do, from the standpoint of Indian country ... is that we have to go back to our old belief about the seventh generation, and make sure that what we're doing is not going to do more damage than good in the future, and realize that there is a word called, words called, the concept of unintended consequences, and move along carefully, move along slowly. Use models that have already been proven to the good ... and recognize that it's not going to be all a bowl of roses here. There's going to be something in there [energy development processes] you're probably going to have to deal with and you might not like. But taking the precautions ahead of time and trying to offset that, I think, is the best interest of the tribes ... trying to keep in place their cultural, religious integrity.''
Want to know more? Click here: http://www.indiancountry.com/content.cfm?id=1096415444
WASHINGTON - At a well-attended two-day conference in Washington on tribal energy issues, former Sen. Ben Nighthorse Campbell said the nation can learn from the traditional thinking of tribes as it grapples with energy production processes that must account for global warming. For their part, under new energy law, tribes can prosper without sacrificing their cultures to energy production, and they can serve the nation's energy needs.
The conference, conducted by Law Seminars International, drew a full house of tribal leaders and featured discussions that would never have emerged from behind closed doors only 10 years ago. A full report on the proceedings is forthcoming. But as an appetizer, Campbell set the table as only he can.
''You don't get an all good result of energy production without some negative offset somewhere,'' he said July 18. ''I guess what we have to do, from the standpoint of Indian country ... is that we have to go back to our old belief about the seventh generation, and make sure that what we're doing is not going to do more damage than good in the future, and realize that there is a word called, words called, the concept of unintended consequences, and move along carefully, move along slowly. Use models that have already been proven to the good ... and recognize that it's not going to be all a bowl of roses here. There's going to be something in there [energy development processes] you're probably going to have to deal with and you might not like. But taking the precautions ahead of time and trying to offset that, I think, is the best interest of the tribes ... trying to keep in place their cultural, religious integrity.''
Want to know more? Click here: http://www.indiancountry.com/content.cfm?id=1096415444
New book explores Indian country's struggle
Book review by: David Melmer
PINE RIDGE, S.D. - On the Pine Ridge Reservation, where the last massacre took place in December 1890 at Wounded Knee, people still have vivid memories of their grandparents' account of that horrible day.
Many from across the country look at Pine Ridge and wonder why it appears so dysfunctional politically, yet it's filled with spirituality. Pine Ridge is still under colonial rule, as are many reservations.
A recently released book, ''Ruling Pine Ridge: Oglala Lakota Politics from the IRA to Wounded Knee'' by Akim D. Reinhardt, takes an academic, well-researched look at the reasons colonialism still prevails on some reservations, especially Pine Ridge. Reinhardt puts into understandable detail the political events beginning with the implementation of the Indian Regulatory Act of 1934 and ending with Wounded Knee II.
Reinhardt blames Wounded Knee II on an autocratic lead government under the direction of tribal President Richard Wilson, but explains that it was actually the policies of the federal government and the attempt to create self-governance for tribes while the federal government refused to release control.
This book explains why Indian country may seem to be an enigma to some outsiders. It further explains why governments, especially that of Pine Ridge, are confusing and, in some respects, more of a hindrance than a help to the people.
When the Indian Reorganization Act - or, by another name, the ''Indian New Deal'' - took effect, the intent was to end the federal government policy of assimilation. Reinhardt said, ''Its [assimilation's] goal was cultural genocide.''
More: http://www.indiancountry.com/content.cfm?id=1096415345
PINE RIDGE, S.D. - On the Pine Ridge Reservation, where the last massacre took place in December 1890 at Wounded Knee, people still have vivid memories of their grandparents' account of that horrible day.
Many from across the country look at Pine Ridge and wonder why it appears so dysfunctional politically, yet it's filled with spirituality. Pine Ridge is still under colonial rule, as are many reservations.
A recently released book, ''Ruling Pine Ridge: Oglala Lakota Politics from the IRA to Wounded Knee'' by Akim D. Reinhardt, takes an academic, well-researched look at the reasons colonialism still prevails on some reservations, especially Pine Ridge. Reinhardt puts into understandable detail the political events beginning with the implementation of the Indian Regulatory Act of 1934 and ending with Wounded Knee II.
Reinhardt blames Wounded Knee II on an autocratic lead government under the direction of tribal President Richard Wilson, but explains that it was actually the policies of the federal government and the attempt to create self-governance for tribes while the federal government refused to release control.
This book explains why Indian country may seem to be an enigma to some outsiders. It further explains why governments, especially that of Pine Ridge, are confusing and, in some respects, more of a hindrance than a help to the people.
When the Indian Reorganization Act - or, by another name, the ''Indian New Deal'' - took effect, the intent was to end the federal government policy of assimilation. Reinhardt said, ''Its [assimilation's] goal was cultural genocide.''
More: http://www.indiancountry.com/content.cfm?id=1096415345
Saturday, July 21, 2007
Featured Tribe - Tunica of Mississippi
Tunica (ta, an article; uni, 'people'; ka, nominal suflix.-Gatschet). A tribe, forming a distinct linguistic family known as Tonikan, formerly dwelling on the lower Mississippi. The Tunica are prominent in the early history of the lower Mississippi region because of their attachment to the French and the faithful service rendered them as allies in contests with neighboring tribes.
When first visited they lived in Mississippi on lower Yazoo river. In 1699 La Source (Shea, Early Voy, 80, 1861) estimated the number of their cabins at about 260, scattered over 4 leagues of country. He states that they lived entirely on Indian corn and did no hunting. Gravier, who visited the tribe in 1700, states that they occupied 7 hamlets containing 50 or 60 small cabins.
In 1706, according to La Harpe, the Tunica were driven from their villages by the Chickasaw and Alibamu and joined the Huma; and it is said that subsequently they killed more than half that tribe and occupied its territory. In 1730 they met with a reverse at the hands of those Natchez who had taken refuge among the Chickasaw; their village was burned and a large number of them killed. In 1760 they occupied 3 villages, the largest of which was on a lake at Tunica Bayou. Baudry des Lozières in 1802 ascribed to them a population of 120 men, a total of about 450.
Hutchins (Imlay, West. Ter., 419, 1797) notes a Tunica village on the east bank of the river opposite the upper plantations of Pte Coupée, containing in 1784 about 20 warriors. Later the Tunica moved up to Marksville prairie in Avoyelles parish, on the south side of lower Red river. Still later they appear under the local name of Avoyelles Indians (not to be confounded with an older tribe of that name), a name applied also to the Biloxi, who settled here in 1762 after leaving their coast seats. The remnant of the Tunica, consisting of about 30 people, are now east and southeast of Marksville, the parish seat, on what is called Marksville prairie. They speak Tunica, Creole, and English.
Gravier's description of the Tunica in 1700 indicates that their women made an excellent fabric of mulberry cloth; there was a fair division of labor between the sexes; the men cultivated the soil, planted and harvested the crops, cut the woodand brought it to the cabin, and dressed the deer and buffalo skins; the women performed the indoor work and made pottery and clothing; polygyny was rare among them (Shea, Early Voy., 134).
The Tunica language, hitherto unknown or unpublished, was studied in 1886 by Gatschet. It is vocalic arid harmonious, rich in verbal forms and possessing also a declension of the noun, arid, what is more remarkable, nominal and pronominal gender. It appears to have no genetic connection with any other family of languages.
When first visited they lived in Mississippi on lower Yazoo river. In 1699 La Source (Shea, Early Voy, 80, 1861) estimated the number of their cabins at about 260, scattered over 4 leagues of country. He states that they lived entirely on Indian corn and did no hunting. Gravier, who visited the tribe in 1700, states that they occupied 7 hamlets containing 50 or 60 small cabins.
In 1706, according to La Harpe, the Tunica were driven from their villages by the Chickasaw and Alibamu and joined the Huma; and it is said that subsequently they killed more than half that tribe and occupied its territory. In 1730 they met with a reverse at the hands of those Natchez who had taken refuge among the Chickasaw; their village was burned and a large number of them killed. In 1760 they occupied 3 villages, the largest of which was on a lake at Tunica Bayou. Baudry des Lozières in 1802 ascribed to them a population of 120 men, a total of about 450.
Hutchins (Imlay, West. Ter., 419, 1797) notes a Tunica village on the east bank of the river opposite the upper plantations of Pte Coupée, containing in 1784 about 20 warriors. Later the Tunica moved up to Marksville prairie in Avoyelles parish, on the south side of lower Red river. Still later they appear under the local name of Avoyelles Indians (not to be confounded with an older tribe of that name), a name applied also to the Biloxi, who settled here in 1762 after leaving their coast seats. The remnant of the Tunica, consisting of about 30 people, are now east and southeast of Marksville, the parish seat, on what is called Marksville prairie. They speak Tunica, Creole, and English.
Gravier's description of the Tunica in 1700 indicates that their women made an excellent fabric of mulberry cloth; there was a fair division of labor between the sexes; the men cultivated the soil, planted and harvested the crops, cut the woodand brought it to the cabin, and dressed the deer and buffalo skins; the women performed the indoor work and made pottery and clothing; polygyny was rare among them (Shea, Early Voy., 134).
The Tunica language, hitherto unknown or unpublished, was studied in 1886 by Gatschet. It is vocalic arid harmonious, rich in verbal forms and possessing also a declension of the noun, arid, what is more remarkable, nominal and pronominal gender. It appears to have no genetic connection with any other family of languages.
A Rare Gift
By: Felicia Fonseca
WINDOW ROCK, Ariz.(AP) – As a Marine private, Ronnie Tallman was torn between the military life and his traditional life on the Navajo Nation.
Tallman comes from a line of both warriors and healers, which might explain his decision to join the military — and the rare spiritual gift bestowed upon him as a Navajo that teaches him to heal, not hurt people.
For the 21-year-old Tuba City native, killing an insect or butchering sheep — not to mention picking up a gun and serving in the military — is out of the question now that he’s part of a special group of certified medicine men known as “hand tremblers.”
Tallman applied last year for conscientious objector status, seeking an honorable discharge based on religious beliefs. After nearly a year of waiting for his paperwork to filter through the proper channels, Marine Corps commandant Gen. James T. Conway turned him down.
A military screening board interviewed psychiatrists and a chaplain, among others, before determining Jan. 11 that Tallman’s application was “simply a means to avoid combat deployment to Iraq.”
Tallman’s lawyers decided to go to court.
Find out more here: http://www.native-voice.com/fullstory.cfm?ID=1116
WINDOW ROCK, Ariz.(AP) – As a Marine private, Ronnie Tallman was torn between the military life and his traditional life on the Navajo Nation.
Tallman comes from a line of both warriors and healers, which might explain his decision to join the military — and the rare spiritual gift bestowed upon him as a Navajo that teaches him to heal, not hurt people.
For the 21-year-old Tuba City native, killing an insect or butchering sheep — not to mention picking up a gun and serving in the military — is out of the question now that he’s part of a special group of certified medicine men known as “hand tremblers.”
Tallman applied last year for conscientious objector status, seeking an honorable discharge based on religious beliefs. After nearly a year of waiting for his paperwork to filter through the proper channels, Marine Corps commandant Gen. James T. Conway turned him down.
A military screening board interviewed psychiatrists and a chaplain, among others, before determining Jan. 11 that Tallman’s application was “simply a means to avoid combat deployment to Iraq.”
Tallman’s lawyers decided to go to court.
Find out more here: http://www.native-voice.com/fullstory.cfm?ID=1116
True definition of American Indians gets complicated
By Lynne Harlan
Our nation abounds in debates about race, identity, citizenship, ethnicity and nationality. American Indians are part of that debate and many issues in the nation today impact the definition of what constitutes an American Indian in the United States. Many assume that to be an American Indian you must have native lineage alone. Unfortunately, the definition of an American Indian is inherently political. Race, ethnicity and cultural affiliation play a part, but to be considered an Indian you must be a member of a recognized native tribe or nation.
When the first European explorers came to North America they encountered cultural groups of people or tribes. By the time colonists arrived many coastal tribes had been decimated by introduced diseases, and those tribes were loose confederations of people. When European powers began to claim vast tracts of land, their government representatives dealt only with nations which were organized. This recognition of independent nations became the basis for the new government’s definition of an American Indian. That definition holds true today.
Read more here: http://redwebz.org/modules.php?name=News&file=article&sid=2357
Our nation abounds in debates about race, identity, citizenship, ethnicity and nationality. American Indians are part of that debate and many issues in the nation today impact the definition of what constitutes an American Indian in the United States. Many assume that to be an American Indian you must have native lineage alone. Unfortunately, the definition of an American Indian is inherently political. Race, ethnicity and cultural affiliation play a part, but to be considered an Indian you must be a member of a recognized native tribe or nation.
When the first European explorers came to North America they encountered cultural groups of people or tribes. By the time colonists arrived many coastal tribes had been decimated by introduced diseases, and those tribes were loose confederations of people. When European powers began to claim vast tracts of land, their government representatives dealt only with nations which were organized. This recognition of independent nations became the basis for the new government’s definition of an American Indian. That definition holds true today.
Read more here: http://redwebz.org/modules.php?name=News&file=article&sid=2357
Featured Artist - Jerry Laktonen, Alutiiq
In the late 1800's the beaches of Kodiak, Alaska were covered with the Kayaks of the Alutiiq native people. By 1921 the kayaks were all gone. The ancestrial heritage of a nation was all but lost through the colonization of Europeans nearly two centuries earlier.
While attending the University of Washington, Jerry took an Indian studies class which greatly influenced his later life while providing him with a great deal on knowledge about his Alutiiq ancestory. Though a fisherman by trade, in 1995 Jerry decided to pursue Native American artwork focusing extensively on his ancestrial heritage.
He then spent a great deal of time in the museums of Alaska and in research of his culture. He started making simple Kayak paddles for the tourism trade. As his skill increased he start working in Alutiiq ceremonial designs and began carving and painting masks in that style.
Most of the authentic Alutiiq masks from the past that still exists are now in European museums. After the ritual ceremonies ended most masks were either burned or broken. There is a large collection of mask in Finland and at the British Museum.
Many of his masks follow the cultural style of his ancestry but Jerry has also developed his own unique masks with modern colors and ideas. Some of his designs are entirely of his own creation. His experience reflects a cultural reawakening of the Alutiiq people that began in the 1970's.
His art has been shown at exhibits around the country including Washington, D.C., Oaklahoma, Portland and Seattle. He was won numerous awards for his outstanding work including first place at the Sante Fe Indian Market.
In his own words, Jerry describes his art as something he hasn't put into words very much. He said, "It's more of a spiritual thing -- I'm just talking about being proud of your heritage and self-esteem and just being aware of beauty."
Check out his website: http://www.whaledreams.com/
While attending the University of Washington, Jerry took an Indian studies class which greatly influenced his later life while providing him with a great deal on knowledge about his Alutiiq ancestory. Though a fisherman by trade, in 1995 Jerry decided to pursue Native American artwork focusing extensively on his ancestrial heritage.
He then spent a great deal of time in the museums of Alaska and in research of his culture. He started making simple Kayak paddles for the tourism trade. As his skill increased he start working in Alutiiq ceremonial designs and began carving and painting masks in that style.
Most of the authentic Alutiiq masks from the past that still exists are now in European museums. After the ritual ceremonies ended most masks were either burned or broken. There is a large collection of mask in Finland and at the British Museum.
Many of his masks follow the cultural style of his ancestry but Jerry has also developed his own unique masks with modern colors and ideas. Some of his designs are entirely of his own creation. His experience reflects a cultural reawakening of the Alutiiq people that began in the 1970's.
His art has been shown at exhibits around the country including Washington, D.C., Oaklahoma, Portland and Seattle. He was won numerous awards for his outstanding work including first place at the Sante Fe Indian Market.
In his own words, Jerry describes his art as something he hasn't put into words very much. He said, "It's more of a spiritual thing -- I'm just talking about being proud of your heritage and self-esteem and just being aware of beauty."
Check out his website: http://www.whaledreams.com/
Native youth team up on HIV film project
By: Babette Herrmann
SAN DIEGO, Calif. - Fanny Garvey, a grant specialist for the San Diego American Indian Health Center, was thrilled when her writing prowess garnered a $15,000 grant to spearhead a Native youth filmmaking project on the dangers of HIV/AIDS.
The project began April 21, and the grant requires that students call it a wrap by July 28.
As an experienced multimedia person, Garvey knew that she was working with a tight budget and deadline, but she called on the technical support of the Media Arts Center San Diego. They stepped up to the plate by providing the equipment, some education, and place for students to work on all aspects of production.
Ten students were selected from a pool of local applicants to film and edit the 8 - 10 minute documentary titled, ''It's Your Life, Live It Safe,'' with the help of Garvey and a film technician.
''I am grateful that I am able to work with the youth,'' Garvey said.
Esmeralda Cruz, 16, said the documentary walks viewers through the experience of a Native teen who decides to take an HIV test. In between the process of being tested and obtaining results, it features student interviews with sources from the SDAIHC and the community.
At the time of the interview, Cruz, Mexica, said she was working on the setting up the letters for the title. From this experience, she is thinking about pursuing a degree in film, and furthering her passion and study of photography.
There's more here: http://www.indiancountry.com/content.cfm?id=1096415409
SAN DIEGO, Calif. - Fanny Garvey, a grant specialist for the San Diego American Indian Health Center, was thrilled when her writing prowess garnered a $15,000 grant to spearhead a Native youth filmmaking project on the dangers of HIV/AIDS.
The project began April 21, and the grant requires that students call it a wrap by July 28.
As an experienced multimedia person, Garvey knew that she was working with a tight budget and deadline, but she called on the technical support of the Media Arts Center San Diego. They stepped up to the plate by providing the equipment, some education, and place for students to work on all aspects of production.
Ten students were selected from a pool of local applicants to film and edit the 8 - 10 minute documentary titled, ''It's Your Life, Live It Safe,'' with the help of Garvey and a film technician.
''I am grateful that I am able to work with the youth,'' Garvey said.
Esmeralda Cruz, 16, said the documentary walks viewers through the experience of a Native teen who decides to take an HIV test. In between the process of being tested and obtaining results, it features student interviews with sources from the SDAIHC and the community.
At the time of the interview, Cruz, Mexica, said she was working on the setting up the letters for the title. From this experience, she is thinking about pursuing a degree in film, and furthering her passion and study of photography.
There's more here: http://www.indiancountry.com/content.cfm?id=1096415409
Tribes, state to work for mutual prosperity
By Aimee Dolloff - Bangor Daily News
VEAZIE - Tribal officials and Gov. John Baldacci have agreed to disagree on some issues, but parties from both sides are confident they can move forward in ways that will help the entire state prosper.
"Obviously we can’t solve everything here today, but the issues are on the table," Penobscot Indian Nation Chief Kirk Francis said Thursday after the 2007 Annual Assembly of Governors and Chiefs.
He was one of four Wabanaki chiefs from the Passamaquoddy, Penobscot, and Maliseet tribes who attended the assembly that brought together representatives from the Maine Indian-Tribal State Commission, Baldacci and state officials.
The event, hosted by the Penobscots at the Veazie Salmon Club, is an effort to continue building relationships between state and tribal governments, to provide updates on several projects and to talk about future goals of all parties.
Read full article here: http://bangordailynews.com/news/t/news.aspx?articleid=152233
VEAZIE - Tribal officials and Gov. John Baldacci have agreed to disagree on some issues, but parties from both sides are confident they can move forward in ways that will help the entire state prosper.
"Obviously we can’t solve everything here today, but the issues are on the table," Penobscot Indian Nation Chief Kirk Francis said Thursday after the 2007 Annual Assembly of Governors and Chiefs.
He was one of four Wabanaki chiefs from the Passamaquoddy, Penobscot, and Maliseet tribes who attended the assembly that brought together representatives from the Maine Indian-Tribal State Commission, Baldacci and state officials.
The event, hosted by the Penobscots at the Veazie Salmon Club, is an effort to continue building relationships between state and tribal governments, to provide updates on several projects and to talk about future goals of all parties.
Read full article here: http://bangordailynews.com/news/t/news.aspx?articleid=152233
Some Navajos oppose plant on reservation
By Susan Montoya Bryan
ALBUQUERQUE, N.M. - With population swelling across the West, supporters of a proposed coal-fired power plant on the Navajo Nation reservation say the thirst for electricity is becoming too much for existing plants.
"We‘re the ones who have to have all the health problems and we‘re going to be the ones who have all the pollution," Nadine Padilla of the Sacred Alliance for Grassroots Equality Council said Thursday at a news conference before a public hearing on the project. "And for what? For Phoenix and Las Vegas to have electricity?"
The tribe‘s power authority and Sithe have touted Desert Rock as the cleanest coal-burning plant in the nation and a much-needed source of jobs and revenue for the Navajo Nation, where unemployment hovers around 50 percent.
But Padilla and representatives from a host of environmental groups are urging leaders around the nation to look to renewable resources, such as wind and solar energy, to produce electricity.
Want to know more? Click here: http://www.onelocalnews.com/whiterockreviewer/stories/index.php?action=fullnews&id=135019
ALBUQUERQUE, N.M. - With population swelling across the West, supporters of a proposed coal-fired power plant on the Navajo Nation reservation say the thirst for electricity is becoming too much for existing plants.
"We‘re the ones who have to have all the health problems and we‘re going to be the ones who have all the pollution," Nadine Padilla of the Sacred Alliance for Grassroots Equality Council said Thursday at a news conference before a public hearing on the project. "And for what? For Phoenix and Las Vegas to have electricity?"
The tribe‘s power authority and Sithe have touted Desert Rock as the cleanest coal-burning plant in the nation and a much-needed source of jobs and revenue for the Navajo Nation, where unemployment hovers around 50 percent.
But Padilla and representatives from a host of environmental groups are urging leaders around the nation to look to renewable resources, such as wind and solar energy, to produce electricity.
Want to know more? Click here: http://www.onelocalnews.com/whiterockreviewer/stories/index.php?action=fullnews&id=135019
Friday, July 20, 2007
Featured Tribe - Koasati of Alabama
Koasati, An Upper Creek tribe speaking a dialect almost identical with Alibamu and evidently nothing more than a large division of that people. The name appears to contain the word for 'cane' or 'reed,' and Gatschet has suggested that it may signify 'white cane.' During the middle and latter part of the 18th century the Koasati lived, apparently in one principal village, on the right bank of Alabama river, 3 miles below the confluence of the Coosa and Tallapoosa, where the modern town of Coosada, Ala., perpetuates their name; but soon after west Florida was ceded to Great Britain, in 1763, "two villages of Koasati" moved over to the Tombigbee and settled below the mouth of Sukenatcha creek.
Romans and other writers always mention two settlements here, Sukta-loosa and Occhoy or Hychoy, the latter being evidently either Koasati or Alibamu. The Witumka Alibamu moved with them and established themselves lower down. Later the Koasati descended the river to a point a few miles above the junction of the Tombigbee and the Alabama, but, together with their Alibamu associates, they soon returned to their ancient seats on the upper Alabama. A "Coosawda" village existed on Tennessee river, near the site of Langston, Jackson county, Ala., in the early part of the 19th century, but it is uncertain whether its occupants were true Koasati.
In 1799 Hawkins stated that part of the Koasati had recently crossed the Mississippi, and Sibley in 1805 informs us that these first settled on Bayou Chicot but 4 years later moved over to the east bank of Sabine river, 80 miles south of Natchitoches, La. Thence they spread over much of east Texas as far as Trinity river, while a portion, or perhaps some of those who had remained in Alabama, obtained permission from the Caddo to settle on Red river. Schermerhorn (Mass. Hist. Soc. Coll., 2d s., 11, 26, 1814) states that in 1812 the Koasati on Sabine river numbered 600, and in 1820 Morse gave 350 on Red river, 50 on the Neches, 40 miles above its mouth, and 240 on the Trinity, 40 to 50 miles above its mouth. Bollaert (1850) estimated the number of warriors belonging to the Koasati on the lower Trinity as 500, in 2 villages, Colete and Batista.
In 1870 50 were in Polk county, Tex., and 100 near Opelousas, La. They were honest, industrious, and peaceful, and still dressed in the Indian manner. Powell (7th Rep. B. A. E., 1891) says that in 1886 there were 4 families of Koasati, of about 25 individuals, near the town of Shepherd, San Jacinto County, Tex. As part of the true Alibamu were in this same region it is not improbable that some of them have been included in the above enumerations. Those of the Koasati who stayed in their original seats and subsequently moved to Indian Territory also remained near the Alibamu for the greater part, although they are found in several places in the Creek Nation, Okla. Two towns in the Creek Nation are named after them.
Romans and other writers always mention two settlements here, Sukta-loosa and Occhoy or Hychoy, the latter being evidently either Koasati or Alibamu. The Witumka Alibamu moved with them and established themselves lower down. Later the Koasati descended the river to a point a few miles above the junction of the Tombigbee and the Alabama, but, together with their Alibamu associates, they soon returned to their ancient seats on the upper Alabama. A "Coosawda" village existed on Tennessee river, near the site of Langston, Jackson county, Ala., in the early part of the 19th century, but it is uncertain whether its occupants were true Koasati.
In 1799 Hawkins stated that part of the Koasati had recently crossed the Mississippi, and Sibley in 1805 informs us that these first settled on Bayou Chicot but 4 years later moved over to the east bank of Sabine river, 80 miles south of Natchitoches, La. Thence they spread over much of east Texas as far as Trinity river, while a portion, or perhaps some of those who had remained in Alabama, obtained permission from the Caddo to settle on Red river. Schermerhorn (Mass. Hist. Soc. Coll., 2d s., 11, 26, 1814) states that in 1812 the Koasati on Sabine river numbered 600, and in 1820 Morse gave 350 on Red river, 50 on the Neches, 40 miles above its mouth, and 240 on the Trinity, 40 to 50 miles above its mouth. Bollaert (1850) estimated the number of warriors belonging to the Koasati on the lower Trinity as 500, in 2 villages, Colete and Batista.
In 1870 50 were in Polk county, Tex., and 100 near Opelousas, La. They were honest, industrious, and peaceful, and still dressed in the Indian manner. Powell (7th Rep. B. A. E., 1891) says that in 1886 there were 4 families of Koasati, of about 25 individuals, near the town of Shepherd, San Jacinto County, Tex. As part of the true Alibamu were in this same region it is not improbable that some of them have been included in the above enumerations. Those of the Koasati who stayed in their original seats and subsequently moved to Indian Territory also remained near the Alibamu for the greater part, although they are found in several places in the Creek Nation, Okla. Two towns in the Creek Nation are named after them.
Quotes
Resolution of the Fifth Annual Meetings of the Traditional Elders Circle, 1980
"There are many things to be shared with the Four Colors of humanity in our common destiny as one with our Mother the Earth. It is this sharing that must be considered with great care by the Elders and the medicine people who carry the Sacred Trusts, so that no harm may come to people through ignorance and misuse of these powerful forces."
"There are many things to be shared with the Four Colors of humanity in our common destiny as one with our Mother the Earth. It is this sharing that must be considered with great care by the Elders and the medicine people who carry the Sacred Trusts, so that no harm may come to people through ignorance and misuse of these powerful forces."
Pawnshop moccasins lead Lakota woman down dream-filled path
By: Mary Pierpoint
ALBUQUERQUE, N. M. - In 1996, a chance encounter at a Mobridge pawnshop started Aberdeen, S.D., native Beverly Moran (Good Bear Heart Woman) on a journey she never could have envisioned.
All she saw that day was a pair of fully beaded moccasins she believed could start her on her lifelong dream of dancing in pow wows. At the time, she didn't realize that the $70 moccasins would one day bring her full circle in understanding her Lakota heritage and win her national acclaim as an artist. Eleven years later, the Standing Rock Sioux tribal member was one of six Indian artists in the country to be awarded a fellowship by the Southwestern Association for Indian Arts.
The pawnshop moccasins soon became the foundation for Moran's first beaded Northern Traditional elk skin dress. Although she had hired someone to do the beading for the yoke of the dress, she soon found she needed to make a purse and other accessories to go along with it before she could dance in competition. Her daughter, Andrea (Morning Star), then 2, also wanted to dance and so Moran was soon busy beading hair ties and other accessories for the little girl.
After putting in a full day at the office as a government employee, Moran worked at night on various beading projects. It was slow going at first, since she was self-taught, but soon she began envisioning pieces that held on to their traditional roots and expanded them to incorporate her own personality. Now living in Albuquerque, the mother-daughter pair began winning at pow wows. Moran feverishly used every spare moment to create new and more stunning fan handles, hair ties, purses, belts and other items to keep up with her growing daughter's dance regalia and traveled on weekends to compete at pow wows.
Read more here: http://www.indiancountry.com/content.cfm?id=1096415342
ALBUQUERQUE, N. M. - In 1996, a chance encounter at a Mobridge pawnshop started Aberdeen, S.D., native Beverly Moran (Good Bear Heart Woman) on a journey she never could have envisioned.
All she saw that day was a pair of fully beaded moccasins she believed could start her on her lifelong dream of dancing in pow wows. At the time, she didn't realize that the $70 moccasins would one day bring her full circle in understanding her Lakota heritage and win her national acclaim as an artist. Eleven years later, the Standing Rock Sioux tribal member was one of six Indian artists in the country to be awarded a fellowship by the Southwestern Association for Indian Arts.
The pawnshop moccasins soon became the foundation for Moran's first beaded Northern Traditional elk skin dress. Although she had hired someone to do the beading for the yoke of the dress, she soon found she needed to make a purse and other accessories to go along with it before she could dance in competition. Her daughter, Andrea (Morning Star), then 2, also wanted to dance and so Moran was soon busy beading hair ties and other accessories for the little girl.
After putting in a full day at the office as a government employee, Moran worked at night on various beading projects. It was slow going at first, since she was self-taught, but soon she began envisioning pieces that held on to their traditional roots and expanded them to incorporate her own personality. Now living in Albuquerque, the mother-daughter pair began winning at pow wows. Moran feverishly used every spare moment to create new and more stunning fan handles, hair ties, purses, belts and other items to keep up with her growing daughter's dance regalia and traveled on weekends to compete at pow wows.
Read more here: http://www.indiancountry.com/content.cfm?id=1096415342
Clinton Campaign Announces Nevada Native American Leadership Council
Tribal Leaders Group to Serve as Advisory Body
Nevada -- Hillary Clinton's Nevada Chair Rory Reid today announced the formation of the campaign's Nevada Native American Leadership Council, a group of Nevada tribal leaders united in support of Senator Clinton's bid for the presidency. The Council will serve as an advisory body for the campaign in Nevada regarding Indian Country, and play an active role in reaching out and organizing Native American communities for the January 19th Democratic caucus.
The group of founding council members introduced today includes tribal leaders, administrators and activists who are leaders in Indian Country throughout Nevada.
"I am honored to be a part of this Leadership Council and to support Senator Clinton," said Genia Williams, Chairperson of the Walker River Paiute Tribe. "She clearly understands that each tribe is different and a sovereign entity, and recognizes the importance of the government-to-government relationship with the tribes. Senator Clinton has reached out personally to Nevada's tribes to discuss issues of concern to each sovereign nation. She is the most experienced and prepared candidate in the race, and understands the unique challenges facing Indian Country. This is evidenced by her co-sponsorship of the American Indian Health Improvement Act and many other actions. I am excited to support Hillary Clinton and am confident she will be an outstanding president."
"We are thrilled to have the support of this outstanding group of tribal leaders," said Reid. "These individuals bring to the campaign a wealth of knowledge not only of the issues facing Indian Country, which is essential to the Nevada landscape, but also deep roots in the state to help connect Native Americans with the caucus process. These individuals will be invaluable counselors and supporters for Senator Clinton's efforts in the state."
Nevada -- Hillary Clinton's Nevada Chair Rory Reid today announced the formation of the campaign's Nevada Native American Leadership Council, a group of Nevada tribal leaders united in support of Senator Clinton's bid for the presidency. The Council will serve as an advisory body for the campaign in Nevada regarding Indian Country, and play an active role in reaching out and organizing Native American communities for the January 19th Democratic caucus.
The group of founding council members introduced today includes tribal leaders, administrators and activists who are leaders in Indian Country throughout Nevada.
"I am honored to be a part of this Leadership Council and to support Senator Clinton," said Genia Williams, Chairperson of the Walker River Paiute Tribe. "She clearly understands that each tribe is different and a sovereign entity, and recognizes the importance of the government-to-government relationship with the tribes. Senator Clinton has reached out personally to Nevada's tribes to discuss issues of concern to each sovereign nation. She is the most experienced and prepared candidate in the race, and understands the unique challenges facing Indian Country. This is evidenced by her co-sponsorship of the American Indian Health Improvement Act and many other actions. I am excited to support Hillary Clinton and am confident she will be an outstanding president."
"We are thrilled to have the support of this outstanding group of tribal leaders," said Reid. "These individuals bring to the campaign a wealth of knowledge not only of the issues facing Indian Country, which is essential to the Nevada landscape, but also deep roots in the state to help connect Native Americans with the caucus process. These individuals will be invaluable counselors and supporters for Senator Clinton's efforts in the state."
Thursday, July 19, 2007
Featured Tribe - Hitchiti of Georgia
Hitchiti (Creek: ahÃtchita, 'to look upstream'). A Muskhogean tribe formerly residing chiefly in a town of the same name on the east bank of Chattahoochee river, 4 miles below Chiaha, and possessing a narrow strip of good land bordering on the river, in west Georgia.
When Hawkins visited them in 1799 they had spread out into two branch settlements, one, the Hitchitudshi, or Little Hitchiti, on both sides of Flint river below the junction of Kinchafoonee creek, which passes through a country named after it; the other, Tutalosi, on a branch of Kinchafoonee creek , 20 miles west of Hitchitudshi.
The tribe is not often mentioned in history, and appears for the first time in 1733, when two of its delegates, with the Lower Creek chiefs, met Gov. Oglethorpe at Savannah. The language appears to have extended beyond the limits of the tribe as here defined, as it was spoken not only in the towns on the Chattahoochee, as Chiaha, Chiahudshi, Hitchiti, Oconee, Sawokli, Sawokliudshi, and Apalachicola, and in those on Flint river, but by the Mikasuki, and, as traceable by the local names, over considerable portions of Georgia and Florida.
The Seminole are also said to have been a half Creek and half Hitchiti speaking people, although their language is now almost identical with Creek; and it is supposed that the Yamasi likewise spoke the Hitchiti language. This language, like the Creek, has an archaic form called "woman's talk," or female language.
The Hitchiti were absorbed into and became an integral part of the Creek Nation, though preserving to a large extent their own language and peculiar customs.
When Hawkins visited them in 1799 they had spread out into two branch settlements, one, the Hitchitudshi, or Little Hitchiti, on both sides of Flint river below the junction of Kinchafoonee creek, which passes through a country named after it; the other, Tutalosi, on a branch of Kinchafoonee creek , 20 miles west of Hitchitudshi.
The tribe is not often mentioned in history, and appears for the first time in 1733, when two of its delegates, with the Lower Creek chiefs, met Gov. Oglethorpe at Savannah. The language appears to have extended beyond the limits of the tribe as here defined, as it was spoken not only in the towns on the Chattahoochee, as Chiaha, Chiahudshi, Hitchiti, Oconee, Sawokli, Sawokliudshi, and Apalachicola, and in those on Flint river, but by the Mikasuki, and, as traceable by the local names, over considerable portions of Georgia and Florida.
The Seminole are also said to have been a half Creek and half Hitchiti speaking people, although their language is now almost identical with Creek; and it is supposed that the Yamasi likewise spoke the Hitchiti language. This language, like the Creek, has an archaic form called "woman's talk," or female language.
The Hitchiti were absorbed into and became an integral part of the Creek Nation, though preserving to a large extent their own language and peculiar customs.
Today in history...
695: Maya King Waxaklahun Ubah K’awil ascends to the throne at Copán, Honduras.
1820: The Kickapoo sign a treaty (7 Stat., 208.) at St. Louis. Auguste Chouteau and Benjamin Stephenson represent the United States of America. Twenty-eight Kickapoo make their marks on the document.
1820: The Kickapoo sign a treaty (7 Stat., 208.) at St. Louis. Auguste Chouteau and Benjamin Stephenson represent the United States of America. Twenty-eight Kickapoo make their marks on the document.
Conflict creates stir on reservation
By: Becky Shay
Two elected leaders of the Northern Cheyenne Tribe had a "misunderstanding" in the tribal administration building Tuesday morning.
Tribal President Eugene Little Coyote said he'll hold a general assembly for tribal employees this morning to address the incident between him and Vice President Rick Wolfname.
"In the coming days and weeks this may be resolved," Little Coyote said. "Or it may have to go through further channels.
"The Bureau of Indian Affairs Acting Police Chief and tribal prosecutor did not return calls.
Little Coyote said there was outrageous speculation about the incident on the reservation. No one was arrested or hospitalized, Little Coyote said.
"It was a big misunderstanding," Little Coyote said. "I'm still at work, we all continue with our duties."
The employee meeting, at 11 a.m. at Charging Horse Casino, will address a number of issues, Little Coyote said, including plans to cancel a tribal land symposium scheduled for this week.
At least one member of the Chief's Society, the traditional form of Northern Cheyenne government made up of a council of 44 chiefs, said that group also will meet today.
Read the full article here: http://www.billingsgazette.net/articles/2007/07/18/news/state/45-cheyenne.txt
Two elected leaders of the Northern Cheyenne Tribe had a "misunderstanding" in the tribal administration building Tuesday morning.
Tribal President Eugene Little Coyote said he'll hold a general assembly for tribal employees this morning to address the incident between him and Vice President Rick Wolfname.
"In the coming days and weeks this may be resolved," Little Coyote said. "Or it may have to go through further channels.
"The Bureau of Indian Affairs Acting Police Chief and tribal prosecutor did not return calls.
Little Coyote said there was outrageous speculation about the incident on the reservation. No one was arrested or hospitalized, Little Coyote said.
"It was a big misunderstanding," Little Coyote said. "I'm still at work, we all continue with our duties."
The employee meeting, at 11 a.m. at Charging Horse Casino, will address a number of issues, Little Coyote said, including plans to cancel a tribal land symposium scheduled for this week.
At least one member of the Chief's Society, the traditional form of Northern Cheyenne government made up of a council of 44 chiefs, said that group also will meet today.
Read the full article here: http://www.billingsgazette.net/articles/2007/07/18/news/state/45-cheyenne.txt
Eagle feather laws still in place
By: Eddie Glenn
TAHLEQUAH, Okla. — Although the bald eagle was removed from the endangered species list last month, the laws regulating the possession of the bird’s feathers are still in place.
Both the bald and the golden eagle are still protected by the federal act that bears their names: the Bald and Golden Eagle Protection Act – also known as the “Eagle Act” – as well as the Migratory Bird Treaty Act.
The Eagle Act was passed in 1940, and prohibits the “take; possession; sale; purchase; barter; offer to sell, purchase, or barter; transport, export or import, of any bald or golden eagle, alive or dead, including any part, nest, or egg, unless allowed by permit.”
Eagle feathers, however, have had spiritual significance to Indian tribes long before the federal government began passing acts. So in the 1970s, the National Eagle Repository was established to provide feathers of bald and golden eagles to tribal members for ceremonial purposes.
“Legally, you have to apply for eagle feathers through the U.S. Department of Fish and Wildlife,” said Kelly Anquoe, a member of the Kiowa tribe who is certified to possess eagle feathers.
Want to know more? Click here: http://www.tuttletimes.com/statenews/cnhinsall_story_198103704.html
TAHLEQUAH, Okla. — Although the bald eagle was removed from the endangered species list last month, the laws regulating the possession of the bird’s feathers are still in place.
Both the bald and the golden eagle are still protected by the federal act that bears their names: the Bald and Golden Eagle Protection Act – also known as the “Eagle Act” – as well as the Migratory Bird Treaty Act.
The Eagle Act was passed in 1940, and prohibits the “take; possession; sale; purchase; barter; offer to sell, purchase, or barter; transport, export or import, of any bald or golden eagle, alive or dead, including any part, nest, or egg, unless allowed by permit.”
Eagle feathers, however, have had spiritual significance to Indian tribes long before the federal government began passing acts. So in the 1970s, the National Eagle Repository was established to provide feathers of bald and golden eagles to tribal members for ceremonial purposes.
“Legally, you have to apply for eagle feathers through the U.S. Department of Fish and Wildlife,” said Kelly Anquoe, a member of the Kiowa tribe who is certified to possess eagle feathers.
Want to know more? Click here: http://www.tuttletimes.com/statenews/cnhinsall_story_198103704.html
Wednesday, July 18, 2007
Featured Tribe - Calusa of Florida
The Calusa (kah LOOS ah) lived on the sandy shores of the southwest coast of Florida. These Indians controlled most of south Florida. The population of this tribe may have reached as many as 50,000 people. The Calusa men were tall and well built with long hair. Calusa means "fierce people," and they were described as a fierce, war-like people. Many smaller tribes were constantly watching for these marauding warriors. The first Spanish explorers found that these Indians were not very friendly. The explorers soon became the targets of the Calusa attacks. This tribe was the first one that the Spanish explorers wrote home about in 1513.
The Calusa lived on the coast and along the inner waterways. They built their homes on stilts and wove Palmetto leaves to fashion roofs, but they didn't construct any walls.
The Calusa Indians did not farm like the other Indian tribes in Florida. Instead, they fished for food on the coast, bays, rivers, and waterways. The men and boys of the tribe made nets from palm tree webbing to catch mullet, pinfish, pigfish, and catfish. They used spears to catch eels and turtles. They made fish bone arrowheads to hunt for animals such as deer. The women and children learned to catch shellfish like conchs, crabs, clams, lobsters, and oysters.
The Calusa are considered to be the first "shell collectors." Shells were discarded into huge heaps. Unlike other Indian tribes, the Calusa did not make many pottery items. They used the shells for tools, utensils, jewelry, and ornaments for their shrines. Shell spears were made for fishing and hunting.
Shell mounds can still be found today in many parts of southern Florida. Environmentalists and conservation groups protect many of these remaining shell mounds. One shell mound site is Mound Key at Estero Bay in Lee County. Its construction is made entirely of shells and clay. This site is believed to be the chief town of the Calusa, where the leader of the tribe, Chief Carlos lived.
Archaeologists have excavated many of these mounds to learn more about these extinct people. Artifacts such as shell tools, weapons, and ornaments are on display in many Florida history museums.
Living and surviving on the coast caused the tribesmen to become great sailors. They defended their land against other smaller tribes and European explorers that were traveling by water. The Calooshahatchee River, which means "River of the Calusa," was their main waterway.
They traveled by dugout canoes, which were made from hollowed-out cypress logs approximately 15 feet long. They used these canoes to travel as far as Cuba. Explorers reported that the Calusa attacked their ships that were anchored close to shore. The Calusa were also known to sail up and down the west coast salvaging the wealth from shipwrecks.
What happened to these fierce sailing Indians? The Calusa tribe died out in the late 1700s. Enemy Indian tribes from Georgia and South Carolina began raiding the Calusa territory. Many Calusa were captured and sold as slaves.
In addition, diseases such as smallpox and measles were brought into the area from the Spanish and French explorers and these diseases wiped out entire villages. It is believed that the few remaining Calusa Indians left for Cuba when the Spanish turned Florida over to the British in 1763.
The Calusa lived on the coast and along the inner waterways. They built their homes on stilts and wove Palmetto leaves to fashion roofs, but they didn't construct any walls.
The Calusa Indians did not farm like the other Indian tribes in Florida. Instead, they fished for food on the coast, bays, rivers, and waterways. The men and boys of the tribe made nets from palm tree webbing to catch mullet, pinfish, pigfish, and catfish. They used spears to catch eels and turtles. They made fish bone arrowheads to hunt for animals such as deer. The women and children learned to catch shellfish like conchs, crabs, clams, lobsters, and oysters.
The Calusa are considered to be the first "shell collectors." Shells were discarded into huge heaps. Unlike other Indian tribes, the Calusa did not make many pottery items. They used the shells for tools, utensils, jewelry, and ornaments for their shrines. Shell spears were made for fishing and hunting.
Shell mounds can still be found today in many parts of southern Florida. Environmentalists and conservation groups protect many of these remaining shell mounds. One shell mound site is Mound Key at Estero Bay in Lee County. Its construction is made entirely of shells and clay. This site is believed to be the chief town of the Calusa, where the leader of the tribe, Chief Carlos lived.
Archaeologists have excavated many of these mounds to learn more about these extinct people. Artifacts such as shell tools, weapons, and ornaments are on display in many Florida history museums.
Living and surviving on the coast caused the tribesmen to become great sailors. They defended their land against other smaller tribes and European explorers that were traveling by water. The Calooshahatchee River, which means "River of the Calusa," was their main waterway.
They traveled by dugout canoes, which were made from hollowed-out cypress logs approximately 15 feet long. They used these canoes to travel as far as Cuba. Explorers reported that the Calusa attacked their ships that were anchored close to shore. The Calusa were also known to sail up and down the west coast salvaging the wealth from shipwrecks.
What happened to these fierce sailing Indians? The Calusa tribe died out in the late 1700s. Enemy Indian tribes from Georgia and South Carolina began raiding the Calusa territory. Many Calusa were captured and sold as slaves.
In addition, diseases such as smallpox and measles were brought into the area from the Spanish and French explorers and these diseases wiped out entire villages. It is believed that the few remaining Calusa Indians left for Cuba when the Spanish turned Florida over to the British in 1763.
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
Black Hawk - Sauk
Seventh generation of Shawnee tribe returns to Pickaway
By: Waylon Strickland
The Eastern Shawnee Tribe has returned to Ohio for the first time since it was expelled from the state in 1832.
Over 100 members of the tribe flocked to Pickaway County yesterday to begin a four-day historical and cultural trip to see their homelands of central and southern Ohio.
"This is the first time in Ohio for many of our members. We are mindful of what our famous leader Tecumseh said: the seventh generation will bring my people back. We are the seventh generation," said Chief Glenna J. Wallace.
Members of the tribe consider the county and Scioto River Valley to be their homeland and recognize many sacred sites in the area.
"I think it's gorgeous. When you see the sites and knowing the history, it brings chills to you," said Shawna Pickup of Aucha, Oklahoma.
The tribe, now based in Oklahoma, toured a number historic sites across the county, including Black Mountain, Logan Elm monument, Kipoko, Camp Charlotte monument, led by local historian Wally Higgins and Terry Frazier, director, Pickaway County Office of Development and Planning.
"We are moved and humbled by the welcome we've received here, it's very beautiful country. This is our homeland and we are greatly to the care given to the land and deeply appreciative of the monuments in place," said Wallace.
Read more here: http://www.nativebiz.com/community/News,op=visit,nid=15930.html
The Eastern Shawnee Tribe has returned to Ohio for the first time since it was expelled from the state in 1832.
Over 100 members of the tribe flocked to Pickaway County yesterday to begin a four-day historical and cultural trip to see their homelands of central and southern Ohio.
"This is the first time in Ohio for many of our members. We are mindful of what our famous leader Tecumseh said: the seventh generation will bring my people back. We are the seventh generation," said Chief Glenna J. Wallace.
Members of the tribe consider the county and Scioto River Valley to be their homeland and recognize many sacred sites in the area.
"I think it's gorgeous. When you see the sites and knowing the history, it brings chills to you," said Shawna Pickup of Aucha, Oklahoma.
The tribe, now based in Oklahoma, toured a number historic sites across the county, including Black Mountain, Logan Elm monument, Kipoko, Camp Charlotte monument, led by local historian Wally Higgins and Terry Frazier, director, Pickaway County Office of Development and Planning.
"We are moved and humbled by the welcome we've received here, it's very beautiful country. This is our homeland and we are greatly to the care given to the land and deeply appreciative of the monuments in place," said Wallace.
Read more here: http://www.nativebiz.com/community/News,op=visit,nid=15930.html
More than 2,000 to compete in Piestewa games
By: Angelique Soenarie
FORT MCDOWELL - This summer, the 2007 Lori Piestewa National Native American Games might have even more participants than last year's games.
More than 2,000 participants are expected to compete in basketball, softball, track and field, cross country, volley ball and weighlifting, Thursday through Sunday.
Last summer, 1,788 participants from 16 states and Canada, ages 6 to 78, represented 56 tribes in the sporting event dedicated to Lori Piestewa, a Hopi from northern Arizona's Tuba City and the first Native American woman killed during combat in Iraq.
"It's the largest event in this country, and the only event of it kind in this country," said Erik Widmark, executive director of the Fullton Homes Grand Canyon State Games, which started what would become the Piestewa games six years ago.
"It's an important opportunity in honor of Lori. (And) not only Lori, but all fallen soldiers," Widmark said.
The games are open to all tribes. To compete, participants need to be at least one-fourth Native American.
Check it out here: http://www.nativebiz.com/community/News,op=visit,nid=15932.html
FORT MCDOWELL - This summer, the 2007 Lori Piestewa National Native American Games might have even more participants than last year's games.
More than 2,000 participants are expected to compete in basketball, softball, track and field, cross country, volley ball and weighlifting, Thursday through Sunday.
Last summer, 1,788 participants from 16 states and Canada, ages 6 to 78, represented 56 tribes in the sporting event dedicated to Lori Piestewa, a Hopi from northern Arizona's Tuba City and the first Native American woman killed during combat in Iraq.
"It's the largest event in this country, and the only event of it kind in this country," said Erik Widmark, executive director of the Fullton Homes Grand Canyon State Games, which started what would become the Piestewa games six years ago.
"It's an important opportunity in honor of Lori. (And) not only Lori, but all fallen soldiers," Widmark said.
The games are open to all tribes. To compete, participants need to be at least one-fourth Native American.
Check it out here: http://www.nativebiz.com/community/News,op=visit,nid=15932.html
BIA official visits with Navajo leaders
WINDOW ROCK, Ariz. (AP) - Needs across Indian Country include jails, schools, infrastructure and water - on the Navajo Nation, those needs surface on a much larger scale than elsewhere, a U.S. Bureau of Indian Affairs official said Monday.
‘‘These are the needs we need to address,'' Carl Artman, assistant secretary for the BIA told council delegates on the first day of their summer session. ‘‘We want to work with you on a resolution to these issues.''
Among the more pressing needs is education, Artman said. The BIA operates 184 elementary and secondary schools on tribal lands; 66 of those are on the Navajo Nation - seven of which have met annual yearly progress.‘‘We're not failing ourselves,'' Artman said. ‘‘We're failing our students.''
The Navajo Nation has been working on its own set of educational standards that would incorporate culture and tradition. Delegate Ervin Keeswood called on Artman to support the tribe's plans.
Want the whole story? Click here: http://www.mohavedailynews.com/articles/2007/07/17/news/state/state1.txt
‘‘These are the needs we need to address,'' Carl Artman, assistant secretary for the BIA told council delegates on the first day of their summer session. ‘‘We want to work with you on a resolution to these issues.''
Among the more pressing needs is education, Artman said. The BIA operates 184 elementary and secondary schools on tribal lands; 66 of those are on the Navajo Nation - seven of which have met annual yearly progress.‘‘We're not failing ourselves,'' Artman said. ‘‘We're failing our students.''
The Navajo Nation has been working on its own set of educational standards that would incorporate culture and tradition. Delegate Ervin Keeswood called on Artman to support the tribe's plans.
Want the whole story? Click here: http://www.mohavedailynews.com/articles/2007/07/17/news/state/state1.txt
Trail of Tears in north central Arkansas may be recognized
By: John Anderson
The Trail of Tears, a forced march of American Indians from the homes they had known in eastern states to Indian Territory, present-day Oklahoma, in the early 1800s, is well recorded by historians.
Designation of the Trail of Tears as a National Historic Trail, which was signed into law by former President Ronald Reagan in 1987, led to Americans being educated about the deadly toll of U.S. policies toward American Indians in the days of westward expansion.
But the tale of a journey of about 1,200 American Indians, who took a route on the Trail of Tears crossing the Twin Lakes Area before either lake existed, largely has gone untold.
The Benge route they took in 1838-1839, from northeastern Alabama, through Tennessee, Missouri, Kentucky and Arkansas and to Indian Territory, soon may be designated as part of the Trail of Tears.
Along with the Bell Route that crossed central Arkansas, the designation of the Benge route would add the missing chapters in the saga of the American Indians who were forced to leave their homes.
"We could fully tell the tale of the Cherokee relocation for the first time," said Mark Christ, Community Outreach Coordinator for the Arkansas Historic Preservation Program.
There's more here: http://www.baxterbulletin.com/apps/pbcs.dll/article?AID=/20070717/NEWS01/707170309/1002
The Trail of Tears, a forced march of American Indians from the homes they had known in eastern states to Indian Territory, present-day Oklahoma, in the early 1800s, is well recorded by historians.
Designation of the Trail of Tears as a National Historic Trail, which was signed into law by former President Ronald Reagan in 1987, led to Americans being educated about the deadly toll of U.S. policies toward American Indians in the days of westward expansion.
But the tale of a journey of about 1,200 American Indians, who took a route on the Trail of Tears crossing the Twin Lakes Area before either lake existed, largely has gone untold.
The Benge route they took in 1838-1839, from northeastern Alabama, through Tennessee, Missouri, Kentucky and Arkansas and to Indian Territory, soon may be designated as part of the Trail of Tears.
Along with the Bell Route that crossed central Arkansas, the designation of the Benge route would add the missing chapters in the saga of the American Indians who were forced to leave their homes.
"We could fully tell the tale of the Cherokee relocation for the first time," said Mark Christ, Community Outreach Coordinator for the Arkansas Historic Preservation Program.
There's more here: http://www.baxterbulletin.com/apps/pbcs.dll/article?AID=/20070717/NEWS01/707170309/1002
Leadership finds balance: Women take charge of tribes
By: S.E. Ruckman
Five American Indian tribes in Oklahoma have women as leaders.
WYANDOTTE -- Before becoming the Eastern Shawnee chief, Glenna Wallace served years as the tribe's secretary, eventually replacing her brother who was chief.
Now in public meetings, Wallace is often asked how she should be addressed, although she answers her phone with a lilting, "This is Chief Glenna."
"People want to know, 'What do we call you?' " she said. "Like chief is a man's word."
In a state with 37 federally recognized tribes, five -- or nearly 14 percent -- are led by women.
The Sac & Fox Nation has Chief Kay Rhoads; the Eastern Shawnee recently picked Wallace as chief; Bernadette Huber is ending a two-year term as Iowa Tribe chairwoman; LaRue Parker is the Caddo tribal chairwoman; and the Absentee Shawnee recently inaugurated Jennifer Onzahwah as governor.
Find out more here: http://www.tulsaworld.com/news/article.aspx?articleID=070717_238_A1_hFive65578
Five American Indian tribes in Oklahoma have women as leaders.
WYANDOTTE -- Before becoming the Eastern Shawnee chief, Glenna Wallace served years as the tribe's secretary, eventually replacing her brother who was chief.
Now in public meetings, Wallace is often asked how she should be addressed, although she answers her phone with a lilting, "This is Chief Glenna."
"People want to know, 'What do we call you?' " she said. "Like chief is a man's word."
In a state with 37 federally recognized tribes, five -- or nearly 14 percent -- are led by women.
The Sac & Fox Nation has Chief Kay Rhoads; the Eastern Shawnee recently picked Wallace as chief; Bernadette Huber is ending a two-year term as Iowa Tribe chairwoman; LaRue Parker is the Caddo tribal chairwoman; and the Absentee Shawnee recently inaugurated Jennifer Onzahwah as governor.
Find out more here: http://www.tulsaworld.com/news/article.aspx?articleID=070717_238_A1_hFive65578
Tuesday, July 17, 2007
Featured Artist - Rex A. Begaye
The images of a full-blooded Diné artist Rex A. Begaye speak of the univeral connection of Mother Earth, Father Sky and man. Through his paintings, stories that have been passed down for generations by the Elders of many different nations are vividly brought to life. Rex's art celebrates the sacredness and discipline of the Diné culture, lending a contemporary outlook to the ancient traditions. To see his paintings is to span from days of long ago to the edge of tomorrow.
Ceremonies are the way of life for the Diné "In beauty before me, behind me, above me, all around me, I wander." Rex shares the beginning of prayers that "Stays within me and keeps me close to tradition." His harsh upbringing in the heart of Dinehtah (Navajoland) instilled in him the beauty and the richness of his culture. "DINÉ I AM"
Through his paintings, Rex shares with us the simple beauty of living in balance and harmony with Mother Earth. "To paint the way I feel, the meaningful way of life, the teaching of my people, the Native American."
Rex tells a time when, in the midst of the mountains and canyons, he found himself profoundly aware of what Mother Earth has given us. "The teaching of the animals, how to survive in life, to notice, to feel, to hear, to touch. I walked through the canyon and heard the voice of the Anasazi (Ancient Ones), the song, the chants and the prayers whispering along the canyon walls."
"I knelt to sing a song as distant thunder rumbled across the mountains, I grasped a handful of sand, and as it sifted through my fingers back to Mother Earth a sandpainting appeared, healing the wounds of what we mistreat and destroy. Tears slowly traced their way down my face, how I missed the Dinehtah. How difficult our survival in life is.
Check out this website: http://www.rex-a-begaye.com/index2.html
Ceremonies are the way of life for the Diné "In beauty before me, behind me, above me, all around me, I wander." Rex shares the beginning of prayers that "Stays within me and keeps me close to tradition." His harsh upbringing in the heart of Dinehtah (Navajoland) instilled in him the beauty and the richness of his culture. "DINÉ I AM"
Through his paintings, Rex shares with us the simple beauty of living in balance and harmony with Mother Earth. "To paint the way I feel, the meaningful way of life, the teaching of my people, the Native American."
Rex tells a time when, in the midst of the mountains and canyons, he found himself profoundly aware of what Mother Earth has given us. "The teaching of the animals, how to survive in life, to notice, to feel, to hear, to touch. I walked through the canyon and heard the voice of the Anasazi (Ancient Ones), the song, the chants and the prayers whispering along the canyon walls."
"I knelt to sing a song as distant thunder rumbled across the mountains, I grasped a handful of sand, and as it sifted through my fingers back to Mother Earth a sandpainting appeared, healing the wounds of what we mistreat and destroy. Tears slowly traced their way down my face, how I missed the Dinehtah. How difficult our survival in life is.
Check out this website: http://www.rex-a-begaye.com/index2.html
Quotes
"Out of the Indian approach to life there came a great freedom, an intense and absorbing respect for life, enriching faith in a Supreme Power, and principles of truth, honesty, generosity, equity, and brotherhood as a guide to mundane relations." -
Luther Standing Bear - Oglala Sioux
Luther Standing Bear - Oglala Sioux
Lummi to host historic meeting of the nations
by: Redwing Cloud
Proposed 'Treaty of Indigenous Nations' on the agenda
BELLINGHAM, Wash. - The Lummi Indian Nation has volunteered to host a historic meeting July 31 - Aug 2 between U.S. tribes and the First Nations of Canada to discuss the merits of a proposed ''Treaty of Indigenous Nations'' agreement.
''The purpose of the treaty is to create the foundation for an international political and economic alliance for trade relations to address the impacts of climate change, protect cultural properties, and to assert traditional rights to cross international borders,'' said Alan Parker, professor at Evergreen State College and co-chair of the National Congress of American Indians' Special Committee on Indigenous Nations Relationships.
The Special Committee met with the New Zealand Ngati Awa tribes of Aotearoa and First Nations in 2004, 2005 and 2006 to develop the draft treaty.
''The proposed treaty represents three years of consultation and deliberations. We believe that we have distilled the ideas and analysis of some of the best thinkers in the indigenous world in developing the proposal,'' Parker said.
Parker said he feels the primary objective behind the treaty is for indigenous nations to exercise their inherent right to govern themselves, given to them by the Creator and not from a colonial government.
Want to know more? Click here: http://www.indiancountry.com/content.cfm?id=1096415390
Proposed 'Treaty of Indigenous Nations' on the agenda
BELLINGHAM, Wash. - The Lummi Indian Nation has volunteered to host a historic meeting July 31 - Aug 2 between U.S. tribes and the First Nations of Canada to discuss the merits of a proposed ''Treaty of Indigenous Nations'' agreement.
''The purpose of the treaty is to create the foundation for an international political and economic alliance for trade relations to address the impacts of climate change, protect cultural properties, and to assert traditional rights to cross international borders,'' said Alan Parker, professor at Evergreen State College and co-chair of the National Congress of American Indians' Special Committee on Indigenous Nations Relationships.
The Special Committee met with the New Zealand Ngati Awa tribes of Aotearoa and First Nations in 2004, 2005 and 2006 to develop the draft treaty.
''The proposed treaty represents three years of consultation and deliberations. We believe that we have distilled the ideas and analysis of some of the best thinkers in the indigenous world in developing the proposal,'' Parker said.
Parker said he feels the primary objective behind the treaty is for indigenous nations to exercise their inherent right to govern themselves, given to them by the Creator and not from a colonial government.
Want to know more? Click here: http://www.indiancountry.com/content.cfm?id=1096415390
Cochegan Rock, The Mohegans' Giant Boulder
By Carol W. Kimball
Cochegan Rock is in the news again. (The Day, July 2, 2007. “Mohegans get back sacred rock linked to Uncas.) Said to be the largest free-standing boulder in New England, or perhaps the whole country, it has recently been transferred from the Boy Scouts of America's East Hartford-based Connecticut Rivers Council to the Mohegan Tribe.
My father used to talk about Cochegan Rock when I was growing up in Quaker Hill. He used to go there, hiking in from Raymond Hill in Montville, but it was too far for one of our Sunday walks. I heard a lot about the place, but I didn't get to see it until one bright day in June 1986 when my friend Bill Linke, a fine botanist, volunteered to show me the way. Now it is accessible from the Connecticut Turnpike, Interstate 395, from behind the Mobil gas station parking lot, but it is well hidden in the woods. However, there is a wide trail well maintained by the Scouts to guide you there. We crossed the rustic bridge over the placid stream and walked up the wooded hillside.
Cochegan Rock has been one of Montville's claims to fame. In the 1920's a tobacco advertising card used it for their promotion of Connecticut Nugget tobacco, although they spelled it “Cacheecan.” They boasted that it was the largest boulder in the world. On this card the weight was listed as 10,000 tons.
Three centuries ago the rock stood in the middle of Joshua Baker Jr.'s hillside pasture on land granted to his father by a deed signed by Mohegan sachem Owaneco, the son of Uncas, in 1700. According to tradition, Uncas held his council meetings there and used the site for a lookout. It is named for Cauchegan, the Indian who lived in that vicinity when the first English settlers came. One Caleb Cauchegan, probably a descendant, signed a petition a century later in 1749 in the days of Samson Occum.
Read more here: http://www.theday.com/re.aspx?re=3008f6f5-d11d-4571-80de-d3d5a61ab6bd
Cochegan Rock is in the news again. (The Day, July 2, 2007. “Mohegans get back sacred rock linked to Uncas.) Said to be the largest free-standing boulder in New England, or perhaps the whole country, it has recently been transferred from the Boy Scouts of America's East Hartford-based Connecticut Rivers Council to the Mohegan Tribe.
My father used to talk about Cochegan Rock when I was growing up in Quaker Hill. He used to go there, hiking in from Raymond Hill in Montville, but it was too far for one of our Sunday walks. I heard a lot about the place, but I didn't get to see it until one bright day in June 1986 when my friend Bill Linke, a fine botanist, volunteered to show me the way. Now it is accessible from the Connecticut Turnpike, Interstate 395, from behind the Mobil gas station parking lot, but it is well hidden in the woods. However, there is a wide trail well maintained by the Scouts to guide you there. We crossed the rustic bridge over the placid stream and walked up the wooded hillside.
Cochegan Rock has been one of Montville's claims to fame. In the 1920's a tobacco advertising card used it for their promotion of Connecticut Nugget tobacco, although they spelled it “Cacheecan.” They boasted that it was the largest boulder in the world. On this card the weight was listed as 10,000 tons.
Three centuries ago the rock stood in the middle of Joshua Baker Jr.'s hillside pasture on land granted to his father by a deed signed by Mohegan sachem Owaneco, the son of Uncas, in 1700. According to tradition, Uncas held his council meetings there and used the site for a lookout. It is named for Cauchegan, the Indian who lived in that vicinity when the first English settlers came. One Caleb Cauchegan, probably a descendant, signed a petition a century later in 1749 in the days of Samson Occum.
Read more here: http://www.theday.com/re.aspx?re=3008f6f5-d11d-4571-80de-d3d5a61ab6bd
Thursday, July 12, 2007
Featured Artist - Buffy Sainte-Marie
Born on a Cree reservation in Qu'Appelle Valley, Saskatchewan, Buffy Sainte-Marie was adopted and raised in Maine and Massachusetts. She received a Ph.D. in Fine Art from the University of Massachusetts. She also holds degrees in both Oriental Philosophy and teaching, influences which form the backbone of her music, visual art and social activism.
As a college student in the early 1960s, Buffy Sainte-Marie became known as a writer of protest songs and love songs. Many of these became huge hits and classics of the era, performed by hundreds of other artists including Barbra Streisand, Elvis Presley, Chet Atkins, Janis Joplin, Roberta Flack, Neil Diamond, Tracy Chapman and The Boston Pops Orchestra.
Buffy Sainte-Marie was a graduating college senior in 1962 and hit the ground running in the early the Sixties, after the beatniks and before the hippies. All alone she toured North America's colleges, reservations and concert halls, meeting both huge acclaim and huge misperception from audiences and record companies who expected Pocahontas in fringes, and instead were both entertained and educated with their initial dose of Native American reality in the first person.
By age 24, Buffy Sainte-Marie had appeared all over Europe, Canada, Australia and Asia, receiving honors, medals and awards which continue to this day. Her song "Until It's Time for You to Go" was recorded by Elvis and Barbra and Cher, and her "Universal Soldier" became the anthem of the peace movement. For her very first album she was voted Billboard's Best New Artist.
Check out this website: http://www.creative-native.com/
As a college student in the early 1960s, Buffy Sainte-Marie became known as a writer of protest songs and love songs. Many of these became huge hits and classics of the era, performed by hundreds of other artists including Barbra Streisand, Elvis Presley, Chet Atkins, Janis Joplin, Roberta Flack, Neil Diamond, Tracy Chapman and The Boston Pops Orchestra.
Buffy Sainte-Marie was a graduating college senior in 1962 and hit the ground running in the early the Sixties, after the beatniks and before the hippies. All alone she toured North America's colleges, reservations and concert halls, meeting both huge acclaim and huge misperception from audiences and record companies who expected Pocahontas in fringes, and instead were both entertained and educated with their initial dose of Native American reality in the first person.
By age 24, Buffy Sainte-Marie had appeared all over Europe, Canada, Australia and Asia, receiving honors, medals and awards which continue to this day. Her song "Until It's Time for You to Go" was recorded by Elvis and Barbra and Cher, and her "Universal Soldier" became the anthem of the peace movement. For her very first album she was voted Billboard's Best New Artist.
Check out this website: http://www.creative-native.com/
'Catching the Dreams of our Ancestors'
SAN JUAN ISLAND, Wash. - Kurt Russo said a Lummi man once told him he shook the hand of a man who shook the hand of a man who signed the Point Elliott Treaty on Jan. 22, 1855.
Like other First Peoples, the Lummi have a generational view of time. In other words, 1855 was not 152 years ago - it was only two handshakes ago.
Likewise for the Lummi presence on the San Juan Islands. Only two handshakes ago, the Lummi occupied at least 10 villages in the San Juans, including P'kweekh-eel-wuhlh on San Juan Island, believed to be the original home of the Lummi and the Songish through Sweh-tuhn, the first man.
Archaeological evidence at some of those village sites show occupation dating 5,000 years; a few artifacts, from a collection of more than 1 million pieces, are housed in a permanent exhibit at the National Park Service's American Camp visitor center.
Bill James, retired coordinator of the Lummi language program at Northwest Indian College, said in a 2005 interview that the Lummi were forced off the islands because of smallpox, treaties and the move to reservations.
There's more here: http://www.indiancountry.com/content.cfm?id=1096415341
Like other First Peoples, the Lummi have a generational view of time. In other words, 1855 was not 152 years ago - it was only two handshakes ago.
Likewise for the Lummi presence on the San Juan Islands. Only two handshakes ago, the Lummi occupied at least 10 villages in the San Juans, including P'kweekh-eel-wuhlh on San Juan Island, believed to be the original home of the Lummi and the Songish through Sweh-tuhn, the first man.
Archaeological evidence at some of those village sites show occupation dating 5,000 years; a few artifacts, from a collection of more than 1 million pieces, are housed in a permanent exhibit at the National Park Service's American Camp visitor center.
Bill James, retired coordinator of the Lummi language program at Northwest Indian College, said in a 2005 interview that the Lummi were forced off the islands because of smallpox, treaties and the move to reservations.
There's more here: http://www.indiancountry.com/content.cfm?id=1096415341
Tribe works to save ancestral land from fire
By: Sheila Gardner
To the casual observer, the broad flat rock covered with red slurry looks like just another piece of evidence of the efforts to extinguish the Angora fire.
Closer examination shows indentations in the rock revealing it is a grinding stone from the prehistory of the Washoe tribe's aboriginal homeland at Lake Tahoe.
This is the kind of cultural damage assessment in which Washoe tribe environmentalist Darrel Cruz specializes.
With more than 25 years experience fighting wildland fires and his training as an environmental specialist, Cruz, 47, is one of the few people in the United States who can be in front of firefighters' bulldozers as they race to build a suppression line around a raging wildfire.
His work is critical to protect archeological sites. When the devastating Angora fire broke out June 24, Cruz reported to the site.
"Within a few days of the fire, I went up as a resource adviser to protect the archeological monitoring. I was looking for any disturbance of the sites during the (fire) line construction," Cruz said.Cruz found two sites which needed attention.
Read more here: http://www.nevadaappeal.com/article/TD/20070711/NEWS/107110041/-1/REGION
To the casual observer, the broad flat rock covered with red slurry looks like just another piece of evidence of the efforts to extinguish the Angora fire.
Closer examination shows indentations in the rock revealing it is a grinding stone from the prehistory of the Washoe tribe's aboriginal homeland at Lake Tahoe.
This is the kind of cultural damage assessment in which Washoe tribe environmentalist Darrel Cruz specializes.
With more than 25 years experience fighting wildland fires and his training as an environmental specialist, Cruz, 47, is one of the few people in the United States who can be in front of firefighters' bulldozers as they race to build a suppression line around a raging wildfire.
His work is critical to protect archeological sites. When the devastating Angora fire broke out June 24, Cruz reported to the site.
"Within a few days of the fire, I went up as a resource adviser to protect the archeological monitoring. I was looking for any disturbance of the sites during the (fire) line construction," Cruz said.Cruz found two sites which needed attention.
Read more here: http://www.nevadaappeal.com/article/TD/20070711/NEWS/107110041/-1/REGION
Let Cherokees decide who's Cherokee
By Heather Williams - Cherokee citizen and Indian freedmen descendant
Opinion -
I'M PROUD TO BE a Cherokee citizen who is also descended from black slaves, and the Cherokee Nation I know is one of the most diverse, welcoming societies on Earth. Yet today, my tribe stands accused of racism and is the target of legislation introduced by Rep. Diane Watson (D-Los Angeles) aimed at cutting off our federal funding because we amended our tribal constitution to affirm that, in order to be a citizen of the Cherokee Nation, you must prove by-blood descent from Cherokee Indians.
Can a tribe be both inclusive and have a by-blood requirement? My experience proves that it can, and I believe that Indians deserve the right to preserve our heritage through a direct connection to our ancestors.
The constitutional amendment is a recent chapter of a long history. In 1906, a census called the Dawes Roll was created, listing by-blood Indians along with non-Indian residents of Cherokee Territory. Some of those residents were former Cherokee slaves or their descendants, known as freedmen, and an 1866 treaty with the U.S. government called for them to have "rights of native Cherokees." Watson refers to that treaty as the basis for her contention that all freedmen should be tribal members.
But of course that treaty was controversial. It came after the infamous Trail of Tears and at the end of the Civil War, which ushered in half a century of fierce U.S. government efforts to destroy Cherokee (and other tribes') sovereignty and land claims. Ultimately, the only "rights of native Cherokees" left to speak of were the right of individuals to a private land allotment and a cash payment from the U.S. government — which non-Indian freedmen and Cherokees alike received when the U.S. dissolved our territory and made Oklahoma a state.
Then, for a long time, there was no functioning Cherokee government. It wasn't until 1975 that Cherokees were able to revitalize their nation and lay claim to self-governance. The Cherokee constitution was written then, and its intent was that Cherokee citizens should be Indians who could trace their lineage to at least one by-blood Indian listed on the Dawes Roll.
Read the full piece here: http://www.latimes.com/news/opinion/commentary/la-oe-williams10jul10,0,3074789.story
Opinion -
I'M PROUD TO BE a Cherokee citizen who is also descended from black slaves, and the Cherokee Nation I know is one of the most diverse, welcoming societies on Earth. Yet today, my tribe stands accused of racism and is the target of legislation introduced by Rep. Diane Watson (D-Los Angeles) aimed at cutting off our federal funding because we amended our tribal constitution to affirm that, in order to be a citizen of the Cherokee Nation, you must prove by-blood descent from Cherokee Indians.
Can a tribe be both inclusive and have a by-blood requirement? My experience proves that it can, and I believe that Indians deserve the right to preserve our heritage through a direct connection to our ancestors.
The constitutional amendment is a recent chapter of a long history. In 1906, a census called the Dawes Roll was created, listing by-blood Indians along with non-Indian residents of Cherokee Territory. Some of those residents were former Cherokee slaves or their descendants, known as freedmen, and an 1866 treaty with the U.S. government called for them to have "rights of native Cherokees." Watson refers to that treaty as the basis for her contention that all freedmen should be tribal members.
But of course that treaty was controversial. It came after the infamous Trail of Tears and at the end of the Civil War, which ushered in half a century of fierce U.S. government efforts to destroy Cherokee (and other tribes') sovereignty and land claims. Ultimately, the only "rights of native Cherokees" left to speak of were the right of individuals to a private land allotment and a cash payment from the U.S. government — which non-Indian freedmen and Cherokees alike received when the U.S. dissolved our territory and made Oklahoma a state.
Then, for a long time, there was no functioning Cherokee government. It wasn't until 1975 that Cherokees were able to revitalize their nation and lay claim to self-governance. The Cherokee constitution was written then, and its intent was that Cherokee citizens should be Indians who could trace their lineage to at least one by-blood Indian listed on the Dawes Roll.
Read the full piece here: http://www.latimes.com/news/opinion/commentary/la-oe-williams10jul10,0,3074789.story
Wednesday, July 11, 2007
Featured Artist - Arvel Bird (Southern Paiute / Me'tis)
Born in Idaho, Arvel was raised in Utah and Arizona where he began his 11 years of classical violin training. He attended Arizona State University on a music scholarship, later transferring to University of Illinois-Champaign/Urbana. There he began to compose and improvise, learning to play bluegrass, Celtic, folk, country and old-time music. Arvel's mix-blood heritage of Southern Paiute and Scottish ancestry is now the inspiration for his own unique style of music.
For eleven years Arvel enjoyed touring with Glen Campbell, Clay Walker, Louise Mandrell, Tom T. Hall, Ray Price, Loretta Lynn and others. Now as a recording artist, Arvel tours internationally to a growing legion of fans. He is undoubtedly the best-known Native American violinist touring today. Arvel has shared the stage with other big names in mainstream music such as the Gatlin Brothers, Shenandoah, and Highway 101 and Native American music including R. Carlos Nakai, Bill Miller, Robert Tree Code, Jim Boyd and Micki Free .
This award-winning violinist has released 10 CDs and one DVD since 2002. Four of the CDs have been nominated in several categories for the coveted Native American Music Awards and the Indian Summer Music Awards.
His enthusiasm for the tradition of Native American fiddling and Native American spirituality radiates from each note and spoken word. In addition to his inspired violin solos, Arvel has incorporated Native flute, rattle and chants into his already eclectic musical experience - from classical to country and bluegrass to jazz — making him a truly versatile and interesting performer. This versatility shines throughout many compositions as he easily transitions from violin to flute to fiddle.
Check out his website: http://www.arvelbird.com/bio.html
For eleven years Arvel enjoyed touring with Glen Campbell, Clay Walker, Louise Mandrell, Tom T. Hall, Ray Price, Loretta Lynn and others. Now as a recording artist, Arvel tours internationally to a growing legion of fans. He is undoubtedly the best-known Native American violinist touring today. Arvel has shared the stage with other big names in mainstream music such as the Gatlin Brothers, Shenandoah, and Highway 101 and Native American music including R. Carlos Nakai, Bill Miller, Robert Tree Code, Jim Boyd and Micki Free .
This award-winning violinist has released 10 CDs and one DVD since 2002. Four of the CDs have been nominated in several categories for the coveted Native American Music Awards and the Indian Summer Music Awards.
His enthusiasm for the tradition of Native American fiddling and Native American spirituality radiates from each note and spoken word. In addition to his inspired violin solos, Arvel has incorporated Native flute, rattle and chants into his already eclectic musical experience - from classical to country and bluegrass to jazz — making him a truly versatile and interesting performer. This versatility shines throughout many compositions as he easily transitions from violin to flute to fiddle.
Check out his website: http://www.arvelbird.com/bio.html
Quotes
"The Great Spirit is in all things, he is in the air we breathe. The Great Spirit is our Father, but the Earth is our Mother. She nourishes us, that which we put into the ground she returns to us." -
Big Thunder - Wabanaki Algonquin
Big Thunder - Wabanaki Algonquin
Today in history...
1836: 900 Creek Indians from Eneah Emathla's Band, are captured. They are shipped west, in chains, to catch up to the Creeks that have already left for the Indian Territory (present day Oklahoma). The Battle of Brushy Creek also takes place in Cook County, Georgia.
1854: According to their Indian Agent, 200 Sacs and Foxes, are attacked by a force of 1500 Comanches, Kiowas, Osage, and Apaches near Smoky Hill, 100 miles west of Fort Riley, in central Kansas. The Sac and Foxes are armed with rifles, and they prevail over their better number adversaries. The Sacs report only six killed, the other Indians have as many as twenty-six killed, and 100 wounded. Both sides are surprised the Sac and Foxes win the fight.
1854: According to their Indian Agent, 200 Sacs and Foxes, are attacked by a force of 1500 Comanches, Kiowas, Osage, and Apaches near Smoky Hill, 100 miles west of Fort Riley, in central Kansas. The Sac and Foxes are armed with rifles, and they prevail over their better number adversaries. The Sacs report only six killed, the other Indians have as many as twenty-six killed, and 100 wounded. Both sides are surprised the Sac and Foxes win the fight.
A Brief History of the Occaneechi Band of the Saponi Nation
The Occaneechi Band of the Saponi Nation—OBSN for short—is a small Indian community located primarily in the old settlement of Little Texas, Pleasant Grove Township, Alamance County, North Carolina.
Until the middle part of the 20th century, the community was largely occupied in agricultural pursuits, sometimes supplemented by day wage labor jobs or jobs in nearby factories. In recent decades the numbers of people engaged full or part time in agriculture has declined significantly, and most working adults in the community now work in offices, or as skilled workers and craftsmen, or in the few remaining factories in the area.
The OBSN community is a lineal descendant of the Saponi and related Indians who occupied the Piedmont of North Carolina and Virginia in pre-contact times, and specifically of those Saponi and related Indians who formally became tributary to Virginia under the Treaties of Middle Plantation in 1677 and 1680, and, who under the subsequent treaty of 1713 with the Colony of Virginia agreed to join together as a single community. This confederation formed a settlement at Fort Christianna along the Virginia/North Carolina border in what is now Brunswick County, Virginia. The confederation included the Saponi proper, the Occaneechi, the Eno, the Tutelo, and elements of other related communities such as the Cheraw. All of these communities were remnants of much larger Siouan communities that had lived in North Carolina and Virginia in prehistoric times.
Want to know more? Click here: http://www.occaneechi-saponi.org/history.html
Until the middle part of the 20th century, the community was largely occupied in agricultural pursuits, sometimes supplemented by day wage labor jobs or jobs in nearby factories. In recent decades the numbers of people engaged full or part time in agriculture has declined significantly, and most working adults in the community now work in offices, or as skilled workers and craftsmen, or in the few remaining factories in the area.
The OBSN community is a lineal descendant of the Saponi and related Indians who occupied the Piedmont of North Carolina and Virginia in pre-contact times, and specifically of those Saponi and related Indians who formally became tributary to Virginia under the Treaties of Middle Plantation in 1677 and 1680, and, who under the subsequent treaty of 1713 with the Colony of Virginia agreed to join together as a single community. This confederation formed a settlement at Fort Christianna along the Virginia/North Carolina border in what is now Brunswick County, Virginia. The confederation included the Saponi proper, the Occaneechi, the Eno, the Tutelo, and elements of other related communities such as the Cheraw. All of these communities were remnants of much larger Siouan communities that had lived in North Carolina and Virginia in prehistoric times.
Want to know more? Click here: http://www.occaneechi-saponi.org/history.html
Hopkins doctors head to Indian reservation
By Brendan Brown
Some of them have been on humanitarian aid missions in post-Katrina Louisiana and in Bosnia.
Today, doctors and medical personnel from the Maryland Defense Force and state Air National Guard will make their way to the Rosebud Indian Reservation in South Dakota, giving support while learning in the process.
"It's 24/7 out here," said Randy Jordan, administrative officer for the hospital. "We have a very busy E.R. and a lot of sick people."
Seven doctors and one clinical nurse specialist from the MDDF will join almost 50 Air National Guardsmen from the 175th medical group for two weeks at the Rosebud Public Health Service Indian Hospital.
Read more here: http://www.hometownannapolis.com/cgi-bin/read/2007/07_09-28/NBH
Some of them have been on humanitarian aid missions in post-Katrina Louisiana and in Bosnia.
Today, doctors and medical personnel from the Maryland Defense Force and state Air National Guard will make their way to the Rosebud Indian Reservation in South Dakota, giving support while learning in the process.
"It's 24/7 out here," said Randy Jordan, administrative officer for the hospital. "We have a very busy E.R. and a lot of sick people."
Seven doctors and one clinical nurse specialist from the MDDF will join almost 50 Air National Guardsmen from the 175th medical group for two weeks at the Rosebud Public Health Service Indian Hospital.
Read more here: http://www.hometownannapolis.com/cgi-bin/read/2007/07_09-28/NBH
Murals at West are 'great asset'
By Travis Coleman
As the often-shared legend goes, Chuck Raymond was 4 years old when he massaged a ball of clay into the form of a face and proudly displayed it to his grandmother."
She saw that and said, 'That boy is going to be an artist all his life,'" said Grace Linden, curator of history at the Sioux City Public Museum. "It was a real-looking figure. They knew he had natural talent."
Raymond, a member of the Winnebago Tribe of Nebraska, went on to brush his way into cultural history by becoming the most famous artist to come from the Winnebago tribe. And until his death in 1989, he taught many people about daily American Indian life along with creating sports scenes and portraits of well-known people."
He wanted to show people what they did, how they hunted and their families," Linden said.
Raymond's impact in Siouxland was part of the reason the Sioux City Community School District wanted to dispel rumors that four murals by him at West High School would be painted over when new artwork was created for the school this summer.
"These murals are a great asset to our school and community," said James Vanderloo, West High principal. "There has never been a discussion to move, alter or paint over this wonderful work."
Read more here: http://www.siouxcityjournal.com/articles/2007/07/11/news_living/local/8a8c19fea0f349a48625731500038163.txt
As the often-shared legend goes, Chuck Raymond was 4 years old when he massaged a ball of clay into the form of a face and proudly displayed it to his grandmother."
She saw that and said, 'That boy is going to be an artist all his life,'" said Grace Linden, curator of history at the Sioux City Public Museum. "It was a real-looking figure. They knew he had natural talent."
Raymond, a member of the Winnebago Tribe of Nebraska, went on to brush his way into cultural history by becoming the most famous artist to come from the Winnebago tribe. And until his death in 1989, he taught many people about daily American Indian life along with creating sports scenes and portraits of well-known people."
He wanted to show people what they did, how they hunted and their families," Linden said.
Raymond's impact in Siouxland was part of the reason the Sioux City Community School District wanted to dispel rumors that four murals by him at West High School would be painted over when new artwork was created for the school this summer.
"These murals are a great asset to our school and community," said James Vanderloo, West High principal. "There has never been a discussion to move, alter or paint over this wonderful work."
Read more here: http://www.siouxcityjournal.com/articles/2007/07/11/news_living/local/8a8c19fea0f349a48625731500038163.txt
Groundbreaking American Indian lawyer dies
A Rosebud Sioux Reservation man, who was well-known for his legal career, died Tuesday.
Ramon Arthur Roubideaux, 82, died in Tucson, Ariz. He was born November 15, 1924, in Rosebud, and was an enrolled member of the Rosebud Sioux Tribe, according to information provided by his family. They said Roubideaux was the first American Indian to be a private-practice attorney in the state.
He worked in several areas, including Fort Pierre and Rapid City. Before his legal career, Roubideaux was in the Air Force, where he was commissioned 1st Lieutenant and awarded the Air Medal with Oak Leaf Cluster and three battle stars. On the advice of Congressman Francis Case, Roubideaux went to Washington, D.C., and began law school at George Washington University in October of 1946.
Roubideaux served as assistant to the chief clerk of the South Dakota House of Representatives in 1951 and 1953 sessions. He was appointed Assistant Attorney General in January of 1951. In 1954, he was appointed city attorney, and in 1956, he was elected states attorney for Stanley County on the Democratic ticket. He was re-elected states attorney for seven successive two-year terms. Roubideaux also served in a legal capacity in various American Indian groups and with several tribes through the years. He also served as a negotiator during the Wounded Knee occupation in 1973 on Pine Ridge Indian Reservation. His Indian name was "Brave Eagle."
Roubideaux retired from his law practice in 2002 and later moved to Tucson with his wife to live with their daughter.He was a leader and a pioneer among his people, was a role model for generations of American Indian law students and lawyers, and his legacy will live on, his family said.
Ramon Arthur Roubideaux, 82, died in Tucson, Ariz. He was born November 15, 1924, in Rosebud, and was an enrolled member of the Rosebud Sioux Tribe, according to information provided by his family. They said Roubideaux was the first American Indian to be a private-practice attorney in the state.
He worked in several areas, including Fort Pierre and Rapid City. Before his legal career, Roubideaux was in the Air Force, where he was commissioned 1st Lieutenant and awarded the Air Medal with Oak Leaf Cluster and three battle stars. On the advice of Congressman Francis Case, Roubideaux went to Washington, D.C., and began law school at George Washington University in October of 1946.
Roubideaux served as assistant to the chief clerk of the South Dakota House of Representatives in 1951 and 1953 sessions. He was appointed Assistant Attorney General in January of 1951. In 1954, he was appointed city attorney, and in 1956, he was elected states attorney for Stanley County on the Democratic ticket. He was re-elected states attorney for seven successive two-year terms. Roubideaux also served in a legal capacity in various American Indian groups and with several tribes through the years. He also served as a negotiator during the Wounded Knee occupation in 1973 on Pine Ridge Indian Reservation. His Indian name was "Brave Eagle."
Roubideaux retired from his law practice in 2002 and later moved to Tucson with his wife to live with their daughter.He was a leader and a pioneer among his people, was a role model for generations of American Indian law students and lawyers, and his legacy will live on, his family said.
Tuesday, July 10, 2007
Featured Artist - Black Lodge Singers
The Black Lodge Singers is one of the most successful of North America's powwow drum groups. Specializing in the traditional Native American Northern Plains music, the 12-member group sings in their native Blackfoot language while each member beats a steady rhythm on a large, sacred buffalo drum. The group, which centers around Kenny Scabby Robe and his family, placed second in the contemporary style category at the Dance for Mother Earth Pow Wow in Ann Arbor in 1996 and placed third in 1997.
In 1994, the Black Lodge Singers sang on R. Carlos Nakai and William Eaton's Grammy-winning album Ancestral Voices. ~ Craig Harris, All Music Guide
Check out some of their music here: http://www.artistdirect.com/nad/music/artist/card/0,,404682,00.html
In 1994, the Black Lodge Singers sang on R. Carlos Nakai and William Eaton's Grammy-winning album Ancestral Voices. ~ Craig Harris, All Music Guide
Check out some of their music here: http://www.artistdirect.com/nad/music/artist/card/0,,404682,00.html
Quotes
"I am poor and naked, but I am the chief of the nation. We do not want riches but we do want to train our children right. Riches would do us no good. We could not take them with us to the other world. We do not want riches. We want peace and love." -
Red Cloud - Oglala Lakota
Red Cloud - Oglala Lakota
Cherokee People: So proud to live, so proud to die ...
Battle of the Neches Memorial Ceremony
A memorial ceremony commemorating the Battle of the Neches is scheduled for 6 p.m. Saturday, July 14, at the battle site off Texas Highway 64 in Van Zandt County. The annual event honors those who died on two days of battles July 15 and 16, 1839. That last armed conflict west of present-day Tyler between Texas militia and 12 allied tribes has been called the "Cherokee War" and resulted in the expulsion of the Cherokees from Texas.
Eagle Douglas, chairman of the American Indian Cultural Society Inc., which maintains the grounds, is master of ceremonies. Ceremonial leader is Danny Hair, chairman of the North American Indian Cultural Center of Texas. Steve Melendez, president of American Indian Genocide Museum, will speak, and genealogists will be on hand to help with family research.
Want to know more? Click here: http://www.tylerpaper.com/apps/pbcs.dll/article?AID=/20070709/FEATURES/707080315
A memorial ceremony commemorating the Battle of the Neches is scheduled for 6 p.m. Saturday, July 14, at the battle site off Texas Highway 64 in Van Zandt County. The annual event honors those who died on two days of battles July 15 and 16, 1839. That last armed conflict west of present-day Tyler between Texas militia and 12 allied tribes has been called the "Cherokee War" and resulted in the expulsion of the Cherokees from Texas.
Eagle Douglas, chairman of the American Indian Cultural Society Inc., which maintains the grounds, is master of ceremonies. Ceremonial leader is Danny Hair, chairman of the North American Indian Cultural Center of Texas. Steve Melendez, president of American Indian Genocide Museum, will speak, and genealogists will be on hand to help with family research.
Want to know more? Click here: http://www.tylerpaper.com/apps/pbcs.dll/article?AID=/20070709/FEATURES/707080315
Blackfeet council declares emergency
HELENA, Mont. (AP) The Blackfeet Tribal Business Council has declared a state of emergency on the Blackfeet Reservation, due to extremely dry conditions, a rash of small grass fires, and a lack of water with which to fight them.
The council met with emergency services directors this afternoon before issuing restrictions, including an immediate ban on all outdoor smoking, open burning, campfires and fireworks.
The tribe's deputy disaster coordinator, Robert DesRosier, says volunteer firefighters responded to eight small fires yesterday, all caused by fireworks.
Officials also say Browning's water system is running low, and residents are being asked to forgo any outdoor water usage until further notice.
Information from: Ann James/KZIN-FM (Copyright 2007 by The Associated Press. All Rights Reserved.) APNP 07-06-07 2055CDT
The council met with emergency services directors this afternoon before issuing restrictions, including an immediate ban on all outdoor smoking, open burning, campfires and fireworks.
The tribe's deputy disaster coordinator, Robert DesRosier, says volunteer firefighters responded to eight small fires yesterday, all caused by fireworks.
Officials also say Browning's water system is running low, and residents are being asked to forgo any outdoor water usage until further notice.
Information from: Ann James/KZIN-FM (Copyright 2007 by The Associated Press. All Rights Reserved.) APNP 07-06-07 2055CDT
Monday, July 9, 2007
Featured Artist - Clark Tenakhongva
Clark Tenakhongva was born at Keams Canyon, Arizona in 1957 and hails from the village of Hoat've'la (Hotevilla), "Place of the Cedars", on Third Mesa. His of the Rabbit and Tobacco clans and he spent his youth attending elementary and middle school on the Hopi reservations. After high school and attending college Clark joining the military, becoming a part of the U.S. Army for the next 10 years. During his service, Clark married to Ann Youvella, a young lady from Walpi Village on First Mesa. Together they have four children, Michael, Samuel, Carlene and SiMana, who joins her father on traditional percussion on this recording.
Clark passionately follows the traditions of the Hopi, participating extensively in the Kiva ceremonies, village ceremonies and other related cultural and spiritual activities. Clark has been actively involved in tribal government and is currently employed with the federal government in the office of the Veterans' Outreach Services.
Clark has been carving Katsina dolls since the age of 12 and continues to focus on carving his unique traditional style katsina dolls. His work has been featured in many magazine, books and other publications and has won awards at the major Native American shows and markets. He mentor young carvers and travels frequently in the U.S. and abroad demonstration carving and providing lectures about his work and the Hopi people.
Check out the website: http://www.canyonrecords.com/index.html
Clark passionately follows the traditions of the Hopi, participating extensively in the Kiva ceremonies, village ceremonies and other related cultural and spiritual activities. Clark has been actively involved in tribal government and is currently employed with the federal government in the office of the Veterans' Outreach Services.
Clark has been carving Katsina dolls since the age of 12 and continues to focus on carving his unique traditional style katsina dolls. His work has been featured in many magazine, books and other publications and has won awards at the major Native American shows and markets. He mentor young carvers and travels frequently in the U.S. and abroad demonstration carving and providing lectures about his work and the Hopi people.
Check out the website: http://www.canyonrecords.com/index.html
The Origin of Light
Inuit legend...
In the early times, there was only darkness; there was no light at all. At the edge of the sea a woman lived with her father. One time she went out to get some water. As she was scraping the snow, she saw a feather floating toward her. She opened her mouth and the feather floated in and she swallowed it. From that time she was pregnant.
Then she had a baby. It's mouth was a raven's bill. The woman tried hard to find toys for her child. In her father's house was hanging a bladder that was blown up. This belonged to the woman's father. Now the baby, whose name was tulugaak (Raven), pointed at it and cried for it. The woman did not wish to give it to him but he cried and cried. At last she gave in and took the bladder down from the wall and let the baby play with it. But in playing with it, he broke it. Immediately, it began to get light. Now there was light in the world, and darkness, too.
When the woman's father came home, he scolded his daughter for taking the bladder down from the wall and giving it to the child. And when it was light, tulugaak had disappeared.
In the early times, there was only darkness; there was no light at all. At the edge of the sea a woman lived with her father. One time she went out to get some water. As she was scraping the snow, she saw a feather floating toward her. She opened her mouth and the feather floated in and she swallowed it. From that time she was pregnant.
Then she had a baby. It's mouth was a raven's bill. The woman tried hard to find toys for her child. In her father's house was hanging a bladder that was blown up. This belonged to the woman's father. Now the baby, whose name was tulugaak (Raven), pointed at it and cried for it. The woman did not wish to give it to him but he cried and cried. At last she gave in and took the bladder down from the wall and let the baby play with it. But in playing with it, he broke it. Immediately, it began to get light. Now there was light in the world, and darkness, too.
When the woman's father came home, he scolded his daughter for taking the bladder down from the wall and giving it to the child. And when it was light, tulugaak had disappeared.
Tribes, growers celebrate Puget Sound shellfish settlement
SHELTON, Wash. (AP) - Puget Sound tribes and commercial shellfish growers celebrated a $33 million treaty rights settlement Friday, with a ceremonial signing of the agreement that ends years of legal dispute.
Tribal leaders and growers gathered at a shellfish farm in Shelton with Gov. Chris Gregoire and U.S. Rep. Norm Dicks to eat shellfish and celebrate the settlement, which was approved by the Northwest Indian Fisheries Commission in May and by a federal judge last week. The official agreement was signed a few weeks ago, said Tony Forsman, chief negotiator for the Northwest Indian Fisheries Commission.
The settlement stems from a 1994 federal court ruling entitling the tribes to a share of shellfish grown on some Washington tidelands.
Under the settlement, the tribes will give up their rights to harvest shellfish worth $2 million a year from commercial shellfish beds in the Puget Sound region. In return, they get to split $33 million in federal and state money to buy and lease tidelands, giving them rights to take all the shellfish that come under their ownership.
Commercial growers will also pay $500,000 over 10 years to enhance public tidelands and boost the harvests of clams, oysters and other shellfish for everyone.
In addition to the growers cited in the settlement, the agreement also covers 22 commercial shellfish beds owned by the state and managed by the Department of Natural Resources. Recreational beaches, such as state parks, are not covered.
Want to know more? Click here: http://www.nativebiz.com/community/News,op=visit,nid=15863.html
Tribal leaders and growers gathered at a shellfish farm in Shelton with Gov. Chris Gregoire and U.S. Rep. Norm Dicks to eat shellfish and celebrate the settlement, which was approved by the Northwest Indian Fisheries Commission in May and by a federal judge last week. The official agreement was signed a few weeks ago, said Tony Forsman, chief negotiator for the Northwest Indian Fisheries Commission.
The settlement stems from a 1994 federal court ruling entitling the tribes to a share of shellfish grown on some Washington tidelands.
Under the settlement, the tribes will give up their rights to harvest shellfish worth $2 million a year from commercial shellfish beds in the Puget Sound region. In return, they get to split $33 million in federal and state money to buy and lease tidelands, giving them rights to take all the shellfish that come under their ownership.
Commercial growers will also pay $500,000 over 10 years to enhance public tidelands and boost the harvests of clams, oysters and other shellfish for everyone.
In addition to the growers cited in the settlement, the agreement also covers 22 commercial shellfish beds owned by the state and managed by the Department of Natural Resources. Recreational beaches, such as state parks, are not covered.
Want to know more? Click here: http://www.nativebiz.com/community/News,op=visit,nid=15863.html
Oneida Days close with Pow-Wow
By Kathy Walsh Nufer
ONEIDA — William King and his family opened the back door of their Chevy SUV on Saturday and removed piece after piece of colorful clothing they would wear as Native American dancers.
King, his wife Shannon and their five children, who live in Oneida, spend the summer months competing at powwows across the Midwest. Saturday they competed in one of their favorites — the 35th annual Oneida Nation Pow-Wow — proud to be part of their hometown's celebration of its Oneida tribal culture and tradition.
"The Pow-Wow is more than an event; it's a lifestyle," said King, 31, as he donned his eagle feather bustle and fan, and the roach (headpiece) of porcupine and deer tail hair. "Some call it a hobby. For us it's our life."
The Oneida Nation Pow-Wow is the culmination of the tribe's Oneida Days celebration, which began June 29 and included several events, such as a golf tournament and a culture festival at the Oneida Nation Museum.
"The powwow is a way that we gather," said Lloyd Powless, Oneida, chairman of this year's Pow-Wow committee.
"These happen all over our country and Canada. It's an important way to perpetuate our culture, food, crafts, dances and songs."
Read the full article here: http://www.nativebiz.com/community/News,op=visit,nid=15865.html
ONEIDA — William King and his family opened the back door of their Chevy SUV on Saturday and removed piece after piece of colorful clothing they would wear as Native American dancers.
King, his wife Shannon and their five children, who live in Oneida, spend the summer months competing at powwows across the Midwest. Saturday they competed in one of their favorites — the 35th annual Oneida Nation Pow-Wow — proud to be part of their hometown's celebration of its Oneida tribal culture and tradition.
"The Pow-Wow is more than an event; it's a lifestyle," said King, 31, as he donned his eagle feather bustle and fan, and the roach (headpiece) of porcupine and deer tail hair. "Some call it a hobby. For us it's our life."
The Oneida Nation Pow-Wow is the culmination of the tribe's Oneida Days celebration, which began June 29 and included several events, such as a golf tournament and a culture festival at the Oneida Nation Museum.
"The powwow is a way that we gather," said Lloyd Powless, Oneida, chairman of this year's Pow-Wow committee.
"These happen all over our country and Canada. It's an important way to perpetuate our culture, food, crafts, dances and songs."
Read the full article here: http://www.nativebiz.com/community/News,op=visit,nid=15865.html
Sunday, July 8, 2007
Today in history...
1520: Hernán Cortés and his army have managed to escape from Tenochtitlán (modern Mexico City). Today near Otumba, they encounter an Aztec army. The Spanish manage to win the battle against a much larger army.
1539: The Francisco de Ulloa Expedition is designed to explore the coast of Baja California. This expedition proves California is not an island. Three ships, the Santa Agueda, the Trinidad, and the Santo , leave Acapulco, Mexico.
1539: The Francisco de Ulloa Expedition is designed to explore the coast of Baja California. This expedition proves California is not an island. Three ships, the Santa Agueda, the Trinidad, and the Santo , leave Acapulco, Mexico.
Do you know...
Native American Mary Youngblood, half Seminole and half Aleut, is the first woman to professionally record the Native American Flute, and the first woman to win not just one, but two Grammy Awards for "Best Native American Music Album".
About her second Grammy Award, Silver Wave Records said, "...Mary Youngblood has always had the talent to stand out above the crowd, and with this honor she stakes her claim as the number one star of Native American music."
Mary's fifth and latest album “Dance with the Wind” won the 2007 Grammy Award for “Best Native American Music Album”. In an interview after accepting her award, Mary told the media that "'Dance With the Wind' was created during the 2006 winter storms in Northern California. The storms brought extremely high winds; a tall oak lost a few good sized limbs and the maples took a thrashing. Having an incredible affinity to trees, Mary looked at them in her backyard, and thought it would be hard to be a tree right then. But as she watched them, she noticed how the trees were almost moving with purposeful rhythm, and with something that resembled... JOY. Mary related her own personal stormy times to the dancing trees and realized she could be like they were. She was not going to give in to the elements either; she was going to learn to be more like the trees ... and "Dance With the Wind".
Mary’s fourth album “Feed the Fire” was nominated for the 2005 Grammy “Best Native American Music Album”. Mary’s original melodies and lyrics spanned a variety of musical styles and instruments - her wood flutes, piano, alto flute and sweet vocals. Special guest appearances by Ian Anderson (of Jethro Tull), Bill Miller, and Joanne Shenandoah, all contributed to Mary’s album full of energy, warmth and passion. The tribute song ‘Feed the Fire’ for her birth parents and dedicated to her birth mother will melt your heart.
Find out more here: http://www.maryyoungblood.com/biography.asp
About her second Grammy Award, Silver Wave Records said, "...Mary Youngblood has always had the talent to stand out above the crowd, and with this honor she stakes her claim as the number one star of Native American music."
Mary's fifth and latest album “Dance with the Wind” won the 2007 Grammy Award for “Best Native American Music Album”. In an interview after accepting her award, Mary told the media that "'Dance With the Wind' was created during the 2006 winter storms in Northern California. The storms brought extremely high winds; a tall oak lost a few good sized limbs and the maples took a thrashing. Having an incredible affinity to trees, Mary looked at them in her backyard, and thought it would be hard to be a tree right then. But as she watched them, she noticed how the trees were almost moving with purposeful rhythm, and with something that resembled... JOY. Mary related her own personal stormy times to the dancing trees and realized she could be like they were. She was not going to give in to the elements either; she was going to learn to be more like the trees ... and "Dance With the Wind".
Mary’s fourth album “Feed the Fire” was nominated for the 2005 Grammy “Best Native American Music Album”. Mary’s original melodies and lyrics spanned a variety of musical styles and instruments - her wood flutes, piano, alto flute and sweet vocals. Special guest appearances by Ian Anderson (of Jethro Tull), Bill Miller, and Joanne Shenandoah, all contributed to Mary’s album full of energy, warmth and passion. The tribute song ‘Feed the Fire’ for her birth parents and dedicated to her birth mother will melt your heart.
Find out more here: http://www.maryyoungblood.com/biography.asp
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