1742: According to some reports, a meeting is held between representatives of the British in Massachusetts and the Maliseet, Norridgewock, Passamaquoddy, Penobscot, Pigwacket and St. Francis Indians regarding trade problems.
1813: 500 warriors of the White Stick faction of the Creeks gather in Coweta, across the river in Alabama from modern Columbus Georgia. With 200 Cherokee warriors, they make plans to attack a band of Red Stick Creeks, followers of Tecumseh, over 2,500 strong. The White Sticks are led by Tustunnuggee Thlucco and Tustunnuggee Hopoie.
Saturday, August 4, 2007
National Powwow honors warriors, hosts hundreds of talented dancers
By: Gale Courey Toensing
WASHINGTON - Tens of thousands of people will gather in Washington for a three-day celebration of American Indian dance and culture at the largest pow wow on the East Coast.
The National Powwow, hosted by the Smithsonian Museum's National Museum of the American Indian, will take place Aug. 10 - 12 from 10 a.m. to 10 p.m. at the Verizon Center in downtown Washington.
Dancers in spectacular regalia from hundreds of tribal nations throughout the continent will compete for more than $125,000 in prize money. Around 100 selected Native artists and artisans will display and sell fine art, jewelry, sculpture and pottery. Speakers, side events and displays will add to the experience and expression of Native culture. Three host drum groups will showcase different styles of singing, and Native warriors will be honored.
This is the third National Powwow to be held in Washington.
''We had our first National Powwow on the Mall in September 2002, which I think was an incredible event just for the fact of its location. A lot of elders said they never thought in their lifetime that they'd be able to dance in front of the U.S. Capitol building. I still get goose bumps when I think about it,'' said Leonda Levchuk, Navajo, a National Powwow organizer.
This year, the National Powwow will honor warriors, past and present.
Want to read more? Click here: http://www.indiancountry.com/content.cfm?id=1096415523
WASHINGTON - Tens of thousands of people will gather in Washington for a three-day celebration of American Indian dance and culture at the largest pow wow on the East Coast.
The National Powwow, hosted by the Smithsonian Museum's National Museum of the American Indian, will take place Aug. 10 - 12 from 10 a.m. to 10 p.m. at the Verizon Center in downtown Washington.
Dancers in spectacular regalia from hundreds of tribal nations throughout the continent will compete for more than $125,000 in prize money. Around 100 selected Native artists and artisans will display and sell fine art, jewelry, sculpture and pottery. Speakers, side events and displays will add to the experience and expression of Native culture. Three host drum groups will showcase different styles of singing, and Native warriors will be honored.
This is the third National Powwow to be held in Washington.
''We had our first National Powwow on the Mall in September 2002, which I think was an incredible event just for the fact of its location. A lot of elders said they never thought in their lifetime that they'd be able to dance in front of the U.S. Capitol building. I still get goose bumps when I think about it,'' said Leonda Levchuk, Navajo, a National Powwow organizer.
This year, the National Powwow will honor warriors, past and present.
Want to read more? Click here: http://www.indiancountry.com/content.cfm?id=1096415523
Oregon buys land near Chief Joseph gravesite
The state completed its purchase of roughly 62 acres of land between Joseph and Wallowa Lake, and plans to turn the area into a park.
The state Parks and Recreation Department paid $4.1 million to K&B Family Limited Partnership for the land adjacent to the Old Chief Joseph gravesite, said Chris Havel, a department spokesman.
The parcel has been the center of disputes for years. Most recently, developers wanted to build houses on the land — known as the Marr Ranch property — but leaders from the Nez Perce Tribe and Confederated Tribes of the Umatilla Indian Reservation believe the area contains the bones of their ancestors.
The property, which is under a grazing lease through Oct. 15, will be closed to the public through completion of a planning process tentatively scheduled for spring.
The complete article is here: http://www.kgw.com/sharedcontent/APStories/stories/D8QPECVO0.html
The state Parks and Recreation Department paid $4.1 million to K&B Family Limited Partnership for the land adjacent to the Old Chief Joseph gravesite, said Chris Havel, a department spokesman.
The parcel has been the center of disputes for years. Most recently, developers wanted to build houses on the land — known as the Marr Ranch property — but leaders from the Nez Perce Tribe and Confederated Tribes of the Umatilla Indian Reservation believe the area contains the bones of their ancestors.
The property, which is under a grazing lease through Oct. 15, will be closed to the public through completion of a planning process tentatively scheduled for spring.
The complete article is here: http://www.kgw.com/sharedcontent/APStories/stories/D8QPECVO0.html
The Legend of Apache Leap and the Apache Tears
According to legend, there is a reminder of the early presence of the battles fought between U. S. Cavalry troops and three recognized tribes: the Coyotes, Tontos and Pinals, all a part of the Apache tribe. This story unfolds in the heart of the Superior region.
History records indicated that in July 1870, General George Stoneman deemed it necessary to establish an outpost of the Arizona Military District at Picket Post, in an area just west of present day Superior. The three tribes held strongholds in the mountains to the north and east and were known to have carried out extensive raids.
In the winter of 1870, a significant raid attracted Company B of the Arizona Volunteers, who soon sighted the Indian lookouts. Though it was well known that a tribe of Apaches lived on top of Big Picacho, the trail to the top had never been located. The searches, trailing the cattle, discovered the secret trail, climbed atop the towering cliffs and waited to attack at daybreak.
The Apaches, confident in the safety of their location, were caught off guard and completely outnumbered in the dawn attack. Nearly 75 Apaches were killed. Legend says those that escaped their attackers retreated to the cliff’s edge and chose death by leaping over the edge rather than being killed by the opposition.
Those who ventured up the treacherous face of Big Picacho (now called Apache Leap) claimed to have found skeletons. Relatives of those who died gathered a short distance from the base of the cliff and mourned their loved ones. Legend says their sadness was so great that their tears were imbedded into black obsidian stones. When held to the light, they are said to reveal the translucent tear of the Apache. Found in great abundance near Superior, just a short distance from historic Apache Leap, the Apache Tears are said to bring good luck to anyone who has them in their possession.
History records indicated that in July 1870, General George Stoneman deemed it necessary to establish an outpost of the Arizona Military District at Picket Post, in an area just west of present day Superior. The three tribes held strongholds in the mountains to the north and east and were known to have carried out extensive raids.
In the winter of 1870, a significant raid attracted Company B of the Arizona Volunteers, who soon sighted the Indian lookouts. Though it was well known that a tribe of Apaches lived on top of Big Picacho, the trail to the top had never been located. The searches, trailing the cattle, discovered the secret trail, climbed atop the towering cliffs and waited to attack at daybreak.
The Apaches, confident in the safety of their location, were caught off guard and completely outnumbered in the dawn attack. Nearly 75 Apaches were killed. Legend says those that escaped their attackers retreated to the cliff’s edge and chose death by leaping over the edge rather than being killed by the opposition.
Those who ventured up the treacherous face of Big Picacho (now called Apache Leap) claimed to have found skeletons. Relatives of those who died gathered a short distance from the base of the cliff and mourned their loved ones. Legend says their sadness was so great that their tears were imbedded into black obsidian stones. When held to the light, they are said to reveal the translucent tear of the Apache. Found in great abundance near Superior, just a short distance from historic Apache Leap, the Apache Tears are said to bring good luck to anyone who has them in their possession.
Friday, August 3, 2007
Quotes
"Will you ever begin to understand the meaning of the soil beneath your very feet? From a grain of sand to a great mountain, all is sacred. Yesterday and tomorrow exist eternally upon this continent. We natives are the guardians of this sacred place." -
Peter Blue Cloud - Mohawk
Peter Blue Cloud - Mohawk
Controversy flares over use of tribal pipe
By Peter Harriman
A simmering controversy over custodianship of the Lakota White Buffalo Calf pipe has ignited again as a Swedish film, "Spirits for Sale," is set for screening.
The film deals in part with the exploitation of Lakota sacred sites, items and ceremonies.
Arvol Looking Horse, a member of the Cheyenne River Sioux Tribe whose family is the traditional keeper of the sacred pipe, has long been a source of controversy among some Lakota who question whether he is using the pipe for commercial purposes.
Alfred Bone Shirt, a plaintiff in a landmark voting rights lawsuit several years ago, is among those questioning Looking Horse about the pipe.
"We are asking for accountability for the marketing of the Sacred White Buffalo Calf Pipe," says Bone Shirt, a Lakota and South Dakotan.
Confusion about Looking Horse's treatment of the pipe "has caused a serious division among our Oyate," according to Bone Shirt.
It has exposed Lakota people to ridicule that the sacred pipe is being used in fundraising schemes, including bringing the pipe and accompanying sacred bundle to Sweden for a price, he says.
Annika Banfield, a member of the project team that produced the Swedish film, firmly denies the pipe will be used that way.
"There has never been a discussion between Arvol Looking Horse and me or the foundation about him receiving money for coming to Sweden. ... We would not try to buy a sacred object of a holy man. ...The sacred bundle will not be brought to Sweden. It stays with the Lakota people," she says.
The complete article is here: http://www.argusleader.com/apps/pbcs.dll/article?AID=/20070801/NEWS/708010325/1001
A simmering controversy over custodianship of the Lakota White Buffalo Calf pipe has ignited again as a Swedish film, "Spirits for Sale," is set for screening.
The film deals in part with the exploitation of Lakota sacred sites, items and ceremonies.
Arvol Looking Horse, a member of the Cheyenne River Sioux Tribe whose family is the traditional keeper of the sacred pipe, has long been a source of controversy among some Lakota who question whether he is using the pipe for commercial purposes.
Alfred Bone Shirt, a plaintiff in a landmark voting rights lawsuit several years ago, is among those questioning Looking Horse about the pipe.
"We are asking for accountability for the marketing of the Sacred White Buffalo Calf Pipe," says Bone Shirt, a Lakota and South Dakotan.
Confusion about Looking Horse's treatment of the pipe "has caused a serious division among our Oyate," according to Bone Shirt.
It has exposed Lakota people to ridicule that the sacred pipe is being used in fundraising schemes, including bringing the pipe and accompanying sacred bundle to Sweden for a price, he says.
Annika Banfield, a member of the project team that produced the Swedish film, firmly denies the pipe will be used that way.
"There has never been a discussion between Arvol Looking Horse and me or the foundation about him receiving money for coming to Sweden. ... We would not try to buy a sacred object of a holy man. ...The sacred bundle will not be brought to Sweden. It stays with the Lakota people," she says.
The complete article is here: http://www.argusleader.com/apps/pbcs.dll/article?AID=/20070801/NEWS/708010325/1001
Tribes, firefighters cooperate to save sacred sites
By Jonathan Abrams
They were bleary-eyed from lack of sleep as they converged high in the San Bernardino Mountains at twilight.
While two lightning-ignited fires barreled toward Big Bear Lake last summer, the fire marshal and the Indian tribe member discussed their options on how to preserve ancient artifacts and still protect the community.
"We got knowledge there were 'dozer lines that went through and uncovered an archeological site," said James Ramos, cultural resource coordinator for the San Manuel Band of Mission Indians. "It's real important to preserve the culture because it's really part of the history of the whole area."
The early-morning meeting with San Bernardino County Fire Marshal Peter Brierty is emblematic of a burgeoning relationship between firefighters and Indian tribes, whose ancient burial grounds and ceremonial sites are often on land prone to wildfire.
In the past, tribal representatives were left in the dark about firefighting operations and fire officials had little clue of the historical significance of ancient sites threatened. Firefighters have bulldozed lines through terrain, unwittingly destroying sacred Indian burial sites, ceremonial grounds and villages. Tribe members now attend fire safety classes in hopes of helping bulldozers avoid sacred sites. Fire officials and archeologists say the cooperation has allowed them to protect artifacts on almost every major wildfire in the last few years.
Read full article here: http://www.latimes.com/news/printedition/california/la-me-tribefires2aug02,1,2564373.story?coll=la-headlines-pe-california&ctrack=1&cset=true
They were bleary-eyed from lack of sleep as they converged high in the San Bernardino Mountains at twilight.
While two lightning-ignited fires barreled toward Big Bear Lake last summer, the fire marshal and the Indian tribe member discussed their options on how to preserve ancient artifacts and still protect the community.
"We got knowledge there were 'dozer lines that went through and uncovered an archeological site," said James Ramos, cultural resource coordinator for the San Manuel Band of Mission Indians. "It's real important to preserve the culture because it's really part of the history of the whole area."
The early-morning meeting with San Bernardino County Fire Marshal Peter Brierty is emblematic of a burgeoning relationship between firefighters and Indian tribes, whose ancient burial grounds and ceremonial sites are often on land prone to wildfire.
In the past, tribal representatives were left in the dark about firefighting operations and fire officials had little clue of the historical significance of ancient sites threatened. Firefighters have bulldozed lines through terrain, unwittingly destroying sacred Indian burial sites, ceremonial grounds and villages. Tribe members now attend fire safety classes in hopes of helping bulldozers avoid sacred sites. Fire officials and archeologists say the cooperation has allowed them to protect artifacts on almost every major wildfire in the last few years.
Read full article here: http://www.latimes.com/news/printedition/california/la-me-tribefires2aug02,1,2564373.story?coll=la-headlines-pe-california&ctrack=1&cset=true
Sharbot Lake: Algonquin Alliance Statement Against Uranium Exploration and Mining
On June 28, 2007 leadership and members of Ardoch Algonquin First Nation and Shabot Obaadjiwan First Nation moved to secure the site of a proposed uranium mine in the traditional lands of the Ardoch Algonquin First Nation near Ardoch Ontario. Frontenac Ventures Corporation, under the ownership of George White had been notified by mail to vacate the premises prior to the 28th with his equipment and staff. On the 28th members of the two Algonquin communities moved in and secured the site to prevent the drilling of uranium core samples which were slated to begin the following week.
Upon securing the site, the two communities established an alliance whose overall purpose was to prohibit access to the site and any proposed drilling within and around the site and all associated sites by Frontenac Ventures Corporation. The Algonquin alliance discovered through an initial search that multiple users had been granted access to the site and land surrounding the site by the MNR, Mining and Northern Development and private owners. At no time did any of these ministries or private owners contact or secure permission from Algonquin people to use the lands or resources in question.
The alliance is using a four-pronged approach to dealing with uranium exploration and mining which includes education of the larger community on the dangers of uranium exploration and mining and direct action in various locations in Algonquin territory to bring local, national and international attention to the issue. The two Algonquin communities who make up this alliance are also concerned with their responsibility as Anishinaabe people to examine prior usage of the land and resources by all users who have been granted access by the province of Ontario. Part of that strategy is to develop sound mechanisms for restoring balance to the land and waterways that have been impacted by their activities on the land and also create protocols of interaction that can be used with future users so that the same mistakes do not occur again.
To learn more click here: http://verbena19.wordpress.com/2007/07/27/sharbot-lake-algonquin-alliance-statement-against-uranium-exploration-and-mining/
Upon securing the site, the two communities established an alliance whose overall purpose was to prohibit access to the site and any proposed drilling within and around the site and all associated sites by Frontenac Ventures Corporation. The Algonquin alliance discovered through an initial search that multiple users had been granted access to the site and land surrounding the site by the MNR, Mining and Northern Development and private owners. At no time did any of these ministries or private owners contact or secure permission from Algonquin people to use the lands or resources in question.
The alliance is using a four-pronged approach to dealing with uranium exploration and mining which includes education of the larger community on the dangers of uranium exploration and mining and direct action in various locations in Algonquin territory to bring local, national and international attention to the issue. The two Algonquin communities who make up this alliance are also concerned with their responsibility as Anishinaabe people to examine prior usage of the land and resources by all users who have been granted access by the province of Ontario. Part of that strategy is to develop sound mechanisms for restoring balance to the land and waterways that have been impacted by their activities on the land and also create protocols of interaction that can be used with future users so that the same mistakes do not occur again.
To learn more click here: http://verbena19.wordpress.com/2007/07/27/sharbot-lake-algonquin-alliance-statement-against-uranium-exploration-and-mining/
Thursday, August 2, 2007
Featured Artist - Louise Erdrich - Chippewa
Erdrich is one of the most gifted, prolific, and challenging of contemporary Native American novelists. Born in 1954 in Little Falls, Minnesota, she grew up mostly in Wahpeton, North Dakota, where her parents taught at Bureau of Indian Affairs schools. Her fiction reflects aspects of her mixed heritage: German through her father, and French and Ojibwa through her mother. She worked at various jobs, such as hoeing sugar beets, farm work, waitressing, short order cooking, lifeguarding, and construction work, before becoming a writer. She attended the Johns Hopkins creative writing program and received fellowships at the McDowell Colony and the Yaddo Colony. After she was named writer-in-residence at Dartmouth, she married professor Michael Dorris and raised several children, some of them adopted. She and Michael became a picture-book husband-and-wife writing team, though they wrote only one truly collaborative novel, The Crown of Columbus (1991).
The Antelope Wife was published in 1998, not long after her separation from Michael and his subsequent suicide. Some reviewers believed they saw in The Antelope Wife the anguish Erdrich must have felt as her marriage crumbled, but she has stated that she is unconscious of having mirrored any real-life events.
She is the author of four previous bestselling and award-winning novels, including Love Medicine; The Beet Queen; Tracks; and The Bingo Palace. She also has written two collections of poetry, Jacklight, and Baptism of Desire. Her fiction has been honored by the National Book Critics Circle (1984) and The Los Angeles Times (1985), and has been translated into fourteen languages.
Several of her short stories have been selected for O. Henry awards and for inclusion in the annual Best American Short Story anthologies. The Blue Jay's Dance, a memoir of motherhood, was her first nonfiction work, and her children's book, Grandmother's Pigeon, has been published by Hyperion Press. She lives in Minnesota with her children, who help her run a small independent bookstore called The Birchbark.
The Antelope Wife was published in 1998, not long after her separation from Michael and his subsequent suicide. Some reviewers believed they saw in The Antelope Wife the anguish Erdrich must have felt as her marriage crumbled, but she has stated that she is unconscious of having mirrored any real-life events.
She is the author of four previous bestselling and award-winning novels, including Love Medicine; The Beet Queen; Tracks; and The Bingo Palace. She also has written two collections of poetry, Jacklight, and Baptism of Desire. Her fiction has been honored by the National Book Critics Circle (1984) and The Los Angeles Times (1985), and has been translated into fourteen languages.
Several of her short stories have been selected for O. Henry awards and for inclusion in the annual Best American Short Story anthologies. The Blue Jay's Dance, a memoir of motherhood, was her first nonfiction work, and her children's book, Grandmother's Pigeon, has been published by Hyperion Press. She lives in Minnesota with her children, who help her run a small independent bookstore called The Birchbark.
Featured tribe - Caddo - Louisiana
According to tribal traditions the lower Red river of Louisiana was the early home of the Caddo, from which they spread to the northwest, and south. Several of the lakes and streams connected with this river bear Caddo names, as do some of the counties and some of the towns which cover ancient village sites.
Cabeza de-Vaca and his companions in 1535-36 traversed a portion of the territory occupied by the Caddo, and De Soto's expedition encountered some of the tribes of the confederacy in 1540-41, but the people did riot become known until they were met by La Salle and his followers in 1687. At that time the Caddo villages were scattered along Red river and its tributaries in what are now Louisiana and Arkansas, and also on the banks of the Sabine, Neches, Trinity, Brazos, and Colorado rivers in east Texas. The Caddo were not the only occupants of this wide territory; other confederacies belonging to the same linguistic family also resided there. There were also fragments of still older confederacies of the same family, some of which still maintained their separate existence, while others had joined the then powerful Hasinai. These various tribes and confederacies were alternately allies and enemies of the Caddo. The native population was so divided that at no time could it successfully resist the intruding white race. At an early date the Caddo obtained horses from the Spaniards through intermediate tribes; they learned to rear these animals, and traded with them as far north as Illinois River (Shea, Cath. Ch. in Col. Days, 559, 1855).
During the 18th century wars in Europe led to contention between the Spaniards and the French for the territory occupied by the Caddo. The brunt of these contentions fell upon the Indians; the trails between their villages became routes for armed forces, while the villages were transformed into garrisoned posts. The Caddo were friendly to the French and rendered valuable service, but they suffered greatly from contact with the white race. Tribal wars were fomented, villages were abandoned, new diseases spread havoc among the people, and by the close of the century the welcoming attitude of the Indians daring its early years had changed to one of defense and distrust. Several tribes were practically extinct, others seriously reduced in numbers, and a once thrifty and numerous people had become demoralized and were more or less wanderers in their native land. Franciscan missions had been established among some of the tribes early in the century, those designed for the Caddo, or Asinais, as they were called by the Spaniards, being Purísima Concepción de los Asinais and (for the Hainai) San Francisco de los Tejas (q. v. ). The segregation policy of the missionaries tended to weaken tribal relations and unfitted the people to cope with the new difficulties which confronted them.
Want to know more? Check out the official website: http://www.caddonation-nsn.gov/Main.htm
Cabeza de-Vaca and his companions in 1535-36 traversed a portion of the territory occupied by the Caddo, and De Soto's expedition encountered some of the tribes of the confederacy in 1540-41, but the people did riot become known until they were met by La Salle and his followers in 1687. At that time the Caddo villages were scattered along Red river and its tributaries in what are now Louisiana and Arkansas, and also on the banks of the Sabine, Neches, Trinity, Brazos, and Colorado rivers in east Texas. The Caddo were not the only occupants of this wide territory; other confederacies belonging to the same linguistic family also resided there. There were also fragments of still older confederacies of the same family, some of which still maintained their separate existence, while others had joined the then powerful Hasinai. These various tribes and confederacies were alternately allies and enemies of the Caddo. The native population was so divided that at no time could it successfully resist the intruding white race. At an early date the Caddo obtained horses from the Spaniards through intermediate tribes; they learned to rear these animals, and traded with them as far north as Illinois River (Shea, Cath. Ch. in Col. Days, 559, 1855).
During the 18th century wars in Europe led to contention between the Spaniards and the French for the territory occupied by the Caddo. The brunt of these contentions fell upon the Indians; the trails between their villages became routes for armed forces, while the villages were transformed into garrisoned posts. The Caddo were friendly to the French and rendered valuable service, but they suffered greatly from contact with the white race. Tribal wars were fomented, villages were abandoned, new diseases spread havoc among the people, and by the close of the century the welcoming attitude of the Indians daring its early years had changed to one of defense and distrust. Several tribes were practically extinct, others seriously reduced in numbers, and a once thrifty and numerous people had become demoralized and were more or less wanderers in their native land. Franciscan missions had been established among some of the tribes early in the century, those designed for the Caddo, or Asinais, as they were called by the Spaniards, being Purísima Concepción de los Asinais and (for the Hainai) San Francisco de los Tejas (q. v. ). The segregation policy of the missionaries tended to weaken tribal relations and unfitted the people to cope with the new difficulties which confronted them.
Want to know more? Check out the official website: http://www.caddonation-nsn.gov/Main.htm
Today in history...
1689: A small force of thirty men, led by Lieutenant James Weems, are occupying the fort at Pemaquid, Maine. They are attacked by almost 100 Abenaki Indians. The soldiers eventually surrender, and those who aren't killed, are taken as prisoners to Canada.
1792: Mohegan Samson Occom dies in New Stockbridge, New York. A protégé of Rev. Eleazar Wheelock, Occom learns numerous foreign languages, become an ordained minister, be the first Indian to preach in England, minister to many Indian tribes, and be instrumental in the establishment of Dartmouth College in New Hampshire.
1792: Mohegan Samson Occom dies in New Stockbridge, New York. A protégé of Rev. Eleazar Wheelock, Occom learns numerous foreign languages, become an ordained minister, be the first Indian to preach in England, minister to many Indian tribes, and be instrumental in the establishment of Dartmouth College in New Hampshire.
Bear legend - Cherokee
In the long ago time, there was a Cherokee Clan call the Ani-Tsa-gu-hi (Ahnee-Jah-goo-hee), and in one family of this clan was a boy who used to leave home and be gone all day in the mountains. After a while he went oftener and stayed longer, until at last he would not eat in the house at all, but started off at daybreak and did not come back until night. His parents scolded, but that did no good, and the boy still went every day until they noticed that long brown hair was beginning to grow out all over his body. Then they wondered and asked him why it was that he wanted to be so much in the woods that he would not even eat at home. Said the boy, "I find plenty to eat there, and it is better than the corn and beans we have in the settlements, and pretty soon I am going into the woods to say all the time." His parents were worried and begged him not leave them, but he said, "It is better there than here, and you see I am beginning to be different already, so that I can not live here any longer. If you will come with me, there is plenty for all of us and you will never have to work for it; but if you want to come, you must first fast seven days."
The father and mother talked it over and then told the headmen of the clan. They held a council about the matter and after everything had been said they decided: "Here we must work hard and have not always enough. There he says is always plenty without work. We will go with him." So they fasted seven days, and on the seventh morning al the Ani-Tsa-gu-hi left the settlement and started for the mountains as the boy led the way.
When the people of the other towns heard of it they were very sorry and sent their headmen to persuade the Ani Tsaguhi to stay at home and not go into the woods to live. The messengers found them already on the way, and were surprised to notice that their bodies were beginning to be covered with hair like that of animals, because for seven days they had not taken human food and their nature was changing. The Ani Tsaguhi would not come back, but said, "We are going where there is always plenty to eat. Hereafter we shall be called Yonv(a) (bears), and when you yourselves are hungry come into the woods and call us and we shall shall come to give you our own flesh. You need not be afraid to kill us, for we shall live always." Then they taught the messengers the songs with which to call them and bear hunters have these songs still. When they had finished the songs, the Ani Tsaguhi started on again and the messengers turned back to the settlements, but after going a little way they looked back and saw a drove of bears going into the woods.
The father and mother talked it over and then told the headmen of the clan. They held a council about the matter and after everything had been said they decided: "Here we must work hard and have not always enough. There he says is always plenty without work. We will go with him." So they fasted seven days, and on the seventh morning al the Ani-Tsa-gu-hi left the settlement and started for the mountains as the boy led the way.
When the people of the other towns heard of it they were very sorry and sent their headmen to persuade the Ani Tsaguhi to stay at home and not go into the woods to live. The messengers found them already on the way, and were surprised to notice that their bodies were beginning to be covered with hair like that of animals, because for seven days they had not taken human food and their nature was changing. The Ani Tsaguhi would not come back, but said, "We are going where there is always plenty to eat. Hereafter we shall be called Yonv(a) (bears), and when you yourselves are hungry come into the woods and call us and we shall shall come to give you our own flesh. You need not be afraid to kill us, for we shall live always." Then they taught the messengers the songs with which to call them and bear hunters have these songs still. When they had finished the songs, the Ani Tsaguhi started on again and the messengers turned back to the settlements, but after going a little way they looked back and saw a drove of bears going into the woods.
Pare contradicts governor over raid
By Katie Mulvaney
PROVIDENCE —The former superintendent of the state police testified yesterday that Governor Carcieri did not order him to withdraw troopers if they met resistance when they raided the Narragansett Indian smoke shop in July 2003.
“I was not instructed to withdraw if state police met with any resistance,” retired Col. Steven M. Pare said.
Pare’s testimony in Providence County Superior Court contradicted statements the governor made in the days following the controversial clash. Carcieri repeatedly said he told the state police to retreat if they encountered opposition.
Defense lawyers yesterday planned to subpoena the governor to testify.
“At the advice of the lawyer handling the case for the state, we will have no comment at this time on former Colonel Pare’s testimony,” said Jeff Neal, Carcieri’s spokesman. The governor is being represented by Marc DeSisto.
State police executed a search warrant on the roadside shop on tribal land in Charlestown on July 14, 2003, at the governor’s orders, after learning the tribe was selling cigarettes without charging Rhode Island taxes. The raid disintegrated into a widely televised, violent confrontation when tribal members resisted troopers. Seven adult Narragansetts, including Chief Sachem Matthew Thomas who attended yesterday’s hearing, were arrested on misdemeanor charges that included resisting arrest, obstruction and assault.
Want to know more? Click here:
PROVIDENCE —The former superintendent of the state police testified yesterday that Governor Carcieri did not order him to withdraw troopers if they met resistance when they raided the Narragansett Indian smoke shop in July 2003.
“I was not instructed to withdraw if state police met with any resistance,” retired Col. Steven M. Pare said.
Pare’s testimony in Providence County Superior Court contradicted statements the governor made in the days following the controversial clash. Carcieri repeatedly said he told the state police to retreat if they encountered opposition.
Defense lawyers yesterday planned to subpoena the governor to testify.
“At the advice of the lawyer handling the case for the state, we will have no comment at this time on former Colonel Pare’s testimony,” said Jeff Neal, Carcieri’s spokesman. The governor is being represented by Marc DeSisto.
State police executed a search warrant on the roadside shop on tribal land in Charlestown on July 14, 2003, at the governor’s orders, after learning the tribe was selling cigarettes without charging Rhode Island taxes. The raid disintegrated into a widely televised, violent confrontation when tribal members resisted troopers. Seven adult Narragansetts, including Chief Sachem Matthew Thomas who attended yesterday’s hearing, were arrested on misdemeanor charges that included resisting arrest, obstruction and assault.
Want to know more? Click here:
BIA boss confident despite hurdles
By Becky Shay
The national director of the Bureau of Indian Affairs knows his agency is facing challenges, especially in its justice divisions, but he said he's confident that front-line staffers are doing their best to keep order in Indian Country.
BIA Director W. Patrick Ragsdale is in charge of an agency that oversees programs for 561 federally recognized tribal governments, including law enforcement and corrections.
Staff and budget shortages nationwide could make work in Indian Country more difficult than ever, Ragsdale said.
Fortunately, the BIA has a dedicated staff that is meeting the difficulties, he said.
"We have a lot of challenges but a lot of good people," Ragsdale said. "They are doing the very best they can to hold that very thin line out here in their communities."
Ragsdale was in Billings last week for a BIA corrections conference. He oversees all BIA programs, including more than 200 law enforcement and detention programs across the nation.
The national director of the Bureau of Indian Affairs knows his agency is facing challenges, especially in its justice divisions, but he said he's confident that front-line staffers are doing their best to keep order in Indian Country.
BIA Director W. Patrick Ragsdale is in charge of an agency that oversees programs for 561 federally recognized tribal governments, including law enforcement and corrections.
Staff and budget shortages nationwide could make work in Indian Country more difficult than ever, Ragsdale said.
Fortunately, the BIA has a dedicated staff that is meeting the difficulties, he said.
"We have a lot of challenges but a lot of good people," Ragsdale said. "They are doing the very best they can to hold that very thin line out here in their communities."
Ragsdale was in Billings last week for a BIA corrections conference. He oversees all BIA programs, including more than 200 law enforcement and detention programs across the nation.
Group plans for prayer group at Bear Butte during rally
Encampment scheduled Aug. 1-12 on Northern Cheyenne Tribe property
By Kevin Woster
STURGIS -- An American Indian group will maintain a spiritual encampment near the base of Bear Butte during the Sturgis motorcycle rally, with prayers dedicated to the protection of the rocky mountain held sacred by many tribes.
Participants in the Bear Butte Prayer Gathering also will pray for the protection of indigenous nations and their sacred sites, U.S. military personnel, nations that are being hurt by armed conflicts, starving people of the world and the environmental effects of global warming.
Tamra Brennan of Sturgis, a member of the working committee that is organizing the encampment, said it should not be called or considered a protest action.
"We're not going to do any marches or things like that," she said. "This is not a protest at all. It's strictly a peaceful prayer camp."
Organizers will maintain the camp Aug. 1-12 on property owned by the Northern Cheyenne Tribe along S.D. Highway 79 on the west side of the mountain. It will be a traditional American Indian camp with lodges but no open fires.
People taking part in the prayer gathering may come and go or stay at the camp, Brennan said. Non-Indians and motorcycle riders are welcome, if they come in the right spirit and show proper respect.
"Everybody is welcome, as long as they come in a peaceful way and they come to pray," Brennan said.
Read more here: www.bearbutteprayergathering.org
By Kevin Woster
STURGIS -- An American Indian group will maintain a spiritual encampment near the base of Bear Butte during the Sturgis motorcycle rally, with prayers dedicated to the protection of the rocky mountain held sacred by many tribes.
Participants in the Bear Butte Prayer Gathering also will pray for the protection of indigenous nations and their sacred sites, U.S. military personnel, nations that are being hurt by armed conflicts, starving people of the world and the environmental effects of global warming.
Tamra Brennan of Sturgis, a member of the working committee that is organizing the encampment, said it should not be called or considered a protest action.
"We're not going to do any marches or things like that," she said. "This is not a protest at all. It's strictly a peaceful prayer camp."
Organizers will maintain the camp Aug. 1-12 on property owned by the Northern Cheyenne Tribe along S.D. Highway 79 on the west side of the mountain. It will be a traditional American Indian camp with lodges but no open fires.
People taking part in the prayer gathering may come and go or stay at the camp, Brennan said. Non-Indians and motorcycle riders are welcome, if they come in the right spirit and show proper respect.
"Everybody is welcome, as long as they come in a peaceful way and they come to pray," Brennan said.
Read more here: www.bearbutteprayergathering.org
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