“Hope For American Indians Starts With Peltier’s Freedom:” Tribal Sovereignty In The Energy Crisis

( – promoted by navajo)


Why might “Change and Hope for American Indians start with Peltier’s Freedom?”

First, let’s review three examples of what needs to be changed: Blackwater’s questionable involvement with Bear Butte, Alex White Plume having been disallowed to grow Hemp, and Michael Rost’s encroachment on Tribal Lands. Many more examples could be offered as well as citing the racist attitudes that empower the land theft, but let’s relate how Peltier’s freedom would relate to Blackwater’s questionable involvement with Bear Butte first.  

(Emphasis mine)

Subject: Protection for Mato Paha (Bear Butte)

Despite protests of American Indian People and other supporters, the county has granted alcohol licenses to the bars. Recently, a corporation has purchased majority ownership in the bar closest to Mato Paha and they are going to have helicopter rides over the butte. We are informed this corporation is affiliated with or are former Blackwater high clearance mercenaries and have already strong armed some American Indians who were on public land taking pictures.

Blackwater’s questionable involvement with Bear Butte isn’t that questionable, there’s natural resources in the Black Hills, and the Black Hills was at the heart of the conflict before Peltier’s false arrest. Would freeing him stop the land encroachment? No, not since they might not “need” the uranium in the Black Hills in the future, nor might they “need” to acquire it from Tribal Lands in the future. Read on.


Would freeing him have stopped the land encroachment Alex White Plume experienced? I don’t think the DEA would have cared either way. They would have attacked Alex White Plume’s financial independence regardless. Again, it comes back to the land, but will they need to steal anymore? Read on.


Alex White Plume, a Lakota living on the Pine Ridge Reservation, has grown industrial hemp on his land since 2000. That year, the DEA, with helicopters and machine guns, confiscated the crop (legal in the sovereign nation in which it was grown), costing taxpayers more than $200,000.00.

In 2001, the DEA came only with side arms and weed eaters, this time simply destroying the crop.

In 2002, Alex and his family again planted fields of industrial hemp, but were unable to complete their contract by delivering the crop to the Madison Hemp and Flax Co., because U.S. District Judge Battey (in Rapid City, So. Dak.), issued a civil injunction stating that if Alex so much as touches his hemp, he will be held in contempt of court and jailed for up to six months without a trial or a jury. As a result, the hemp was cut and piled by people unknown; the pile lying in silent testimony between Alex and the Madison Hemp & Flax buyer Craig Lee, both barred from touching it by the government. Delivery was made, but the deliveree could not accept the product.


Following the tragic fire which destroyed their (Debra and Alex White Plume’s) home, its contents and all of the irreplaceable documents and art in the Owe Aku office…Debra never hesitated for a moment to organize, mobilize and manage the team she leads in taking on the multinational corporations threatening to expand uranium mining in and around Pine Ridge.


Survival requires in the minds of the intruders that the end justifies the means, yet what if the answer is now before them and they don’t know what it is, and that the only thing left to do is to respect Tribal Sovereignty and to accommodate different cultural views? Now we’re about to get to why “Change and Hope for American Indians start(s) with Peltier’s Freedom.” What will be left is hate crime for hate crimes’ sake and refusal to change perhaps, but there just might be a choice that’s been previously unknown.


A man by the name of Michael Rost has been encroaching on Tribal Lands by bulldozing roads, tearing down trees, disturbing burial grounds, and stealing sacred objects off Schaghticoke land,

Russell Means participating in Schaghticoke Tribal Nation rally

“…That the state is allowing the destruction of our reservation by someone who is not even a tribal member is a disgrace. To have the remains of our ancestors and our relations disturbed is unheard of. To allow someone to disturb our artifacts and take them off our land and sold along with our timber and our rocks is unprecedented, and there’s no stopping this in sight,” Velky said.

Freeing Peltier would be a beginning of respecting Tribal Sovereignty and accommodating different cultural views along with signing the U.N. Declaration of Indigenous Rights. Blackwater wouldn’t be needed to steal the resources of Bear Butte, Debra and Alex White Plume could be left alone and not have to fight uranium mining, while people like Rost would still exist, even though their financial incentives would be gone? I’m nowhere near qualified to say anything definite. However, I am  related to someone who was qualified to have a valid, if not sound opinion regarding the energy crisis. Read this.


The reason Barbara Boxer has a copy of that letter, is because I told my biological grandfather to mail one to her after I saw that he had sent one to John McCain. I met my biological grandfather for the first time two months before he died. That was about the time I learned for sure all my Indian blood comes from my biological mother. Returning to my late biological grandfather and his letter; I’m not saying who he was or where he worked at.

The letter contains the technology to clean up nuclear waste, but that’s all I’m going to say about that part for the same reason that I don’t think such things should be on the internet. The point is, at least one member of both political parties probably knows. This is what I see.

Combined with everything else such as wind and solar power, the survival need to steal natural resources off Tribal Lands is gone, or it could be. Problem is, our technology far supersedes our humanity, and I don’t trust this new administration in conjunction with the Supreme Court with  to implement what my own grandfather shows, because I think they’d skip the cleaning up nuclear waste part and just dump it on Tribal Lands. If wastewater, why not nuclear waste (Radiation Warning Signs Placed on Cheyenne River)?

Supreme Court declines to hear sacred site case Monday, June 8, 2009

The 9th Circuit Court of Appeals ruled that the U.S. Forest Service did not violate the religious rights of tribes by allowing the use of reclaimed wastewater in the sacred San Francisco Peaks of Arizona.

However, free Leonard Peltier, sign the U.N. Declaration of Indigenous Rights, and I would change my mind. Respect. It’s all about respect now.

Respect. The best memory I have of him is watching the RNC with him; it was like watching a football game. He was Republican. We agreed on principals, but we disagreed on who would get us there and who wouldn’t. It was a long waited for evening of being together. Now, back to the main point: Tribal Sovereignty In The Energy Crisis.

While the financial crisis hadn’t become common knowledge when I met him then, the need for green jobs wasn’t felt like it is today. I see no reason why both his life’s work and the need to have a green economy cannot coexist, and that would do one thing – eliminate the need to encroach on Tribal Lands. If Leonard Peltier is freed and the U.N. Declaration of Indigenous Rights is signed, only then would there be the change necessary for respecting Tribal Sovereignty.

What all did the letter say? Ask Barbara Boxer and not McCain. He loves his off shore drilling, “Drill, baby drill.” Shut up McCain, shut up.

The question as I see it is this: would we go to a hydrogen – based economy and utilize the technology that cleans up nuclear waste; or, would we go to a hydrogen – based economy and not utilize the technology that cleans up nuclear waste?

I am not optimistic,

Supreme Court declines to hear sacred site case Monday, June 8, 2009

The 9th Circuit Court of Appeals ruled that the U.S. Forest Service did not violate the religious rights of tribes by allowing the use of reclaimed wastewater in the sacred San Francisco Peaks of Arizona.

and the real problem isn’t with the Obama Administration, who needs to be commended for appointing “Kimberly Teehee for the newly created position of senior policy advisor for Native American Affairs.” But it’s too late to say this or that, assuming they read it – they know. Moreover, combining green jobs with the information in my grandfather’s letter just might save our planet. My opinion isn’t based on expertise, but that letter warrants serious examination.  Boxer is on Twitter, isn’t she? Yes, she is.

It conclude, if the answer to “would we go to a hydrogen – based economy and utilize the technology that cleans up nuclear waste” would be no, this discussion is pointless as far as I’m concerned. And, it’s worth debating.

Would we go to a hydrogen - based economy and utilize the technology that cleans up nuclear waste?

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Custer, Rape, Genocide, & Happy Meals

( – promoted by navajo)

I’ll have a Big Mac, fries, and a medium Dr. Pepper.


Custer rides again, although he’s atop a plastic motorcycle and in a McDonald’s Happy Meal box.

My wife wants chicken McNuggets and a Coke.

The 140th Anniversary of the Washita Massacre of Nov. 27, 1868

The Cheyenne women were “transported” by an officer named Romero to the other officers once they were prisoners at Fort Cobb.


Custer “enjoyed one” every evening in the privacy of his tent. Presumably, he stopped raping the Cheyenne women when his wife arrived.


Custer’s wife, Elizabeth (Bacon), whom he married in 1864, lived to the age of ninety-one. The couple had no children. She was devoted to his memory, wrote three books about him, and when she died in 1933 was buried beside him at West Point. Her Tenting on the Plains (1887) presents a charming picture of their stay in Texas. Custer’s headquarters building in Austin, the Blind Asylum, located on the “Little Campus” of the University of Texas, has been restored.

Jerome A. Greene. “Washita.” Chap. 8, p.169.

Ben Clack told Walter M. Camp: many of the squaws captured at Washita were used by the officers…Romero was put in charge of them and on the march Romero would send squaws around to the officers’ tents every night. [Clark] says Custer picked out a fine looking one and had her in his tent every night.”

This statement is more or less confirmed by Frederick Benteen, who in 1896 asserted that Custer selected Monahseetah/Meotzi from among the women prisoners and cohabited with her “during the winter and spring of 1868 and ’69” until his wife arrived in the summer of 1869. Although Benteen’s assertions regarding Custer are not always to be trusted, his statements nonetheless conform entirely to those of the reliable Ben Clark and thus cannot be ignored.”

I forgot to add the salad.


The fast food chain’s decision to circulate the toy in Indian Country is akin to circulating a Hitler figure in Israel, according to Laurette Pourier, executive director for the Society for the Advancement of Native Interests-Today. “It’s insensitive and disrespectful.”

The 140th Anniversary of the Washita Massacre of Nov. 27, 1868

Stan Hiog. “The Peace Chiefs Of The Cheyenne.” p. 174

Moving Behind, a Cheyenne Woman, later stated: “There was a sharp curve in the river where an old road – crossing used to be. Indian men used to go there to water their ponies. Here we saw the bodies of Black Kettle and his wife, lying under the water. The horse they had ridden lay dead beside them. We observed that they had tried to escape across the river when they were shot.”

Location of  Black Kettle’s death

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Warriors, eleven who died, rushed out of their lodges with inferior firepower to defend the village. Simultaneously, the overall noncombatants ran for their lives into the freezing Washita River.

(Taken with permission)

The words of Ben Clark, Custer’s chief of scouts, brought the truth out after Custer distributed propaganda about one white woman and two white boys as having been hostages in Black Kettle’s village. There were no “hostages, a Cheyenne woman committed suicide. Speculating, here is why.

She didn’t want her son mutilated by Custer or a 7th Calvary soldier; she didn’t want her vagina ripped out and put on a stick, worn, or made into a tobacco pouch. So, she killed her son and herself first.

Jerome A. Greene. Washita. Chap.7. pp. 130-131

There, as the people fell at the hands of the troopers, one woman, in a helpless rage, stood up with her baby, held it out in an outstretched arm, and with the other drew a knife and fatally stabbed the infant – erroneously believed by the soldiers to be a white child. She then plunged the blade into her own chest in suicide.

(Location of the genocide at Washita, a few yards from Black Kettle’s death)

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The 7th hunted them down and murdered them. Although the orders were to “hang all warriors;” it was much more convenient to shoot them. All wounded Cheyenne were shot where they laid.

I want Ranch Dressing with that salad.


The “Night at the Museum” toys are scheduled to be distributed at McDonald’s through June 18.

No thankyou, I don’t want apple pie. Can you break a $20 bill?

You can’t? Well, Burger King is right across the street. Besides, they don’t “have a toy (that) in Indian Country is akin to circulating a Hitler figure in Israel.”

I am never, ever, ever, eating anything at McDonalds again.  

Chief Leonard Crow Dog Speaks For Leonard Peltier

( – promoted by navajo)

Chief Leonard Crow Dog:

My Relatives,

Long, long time I come here – and during those trials. Now I’m 68 years old, can hardly walk, can hardly sing. Oh before I go, I want Leonard to be free.

I am neither going to elaborate on Chief Leonard Crow Dog’s words, nor will I elaborate on Leonard Peltier’s words out of respect for them both – and the fact that nothing needs to be added. Since this is an open letter in the public domain, I have included all of it.

An Open Letter to Barack Obama

Symbolism Alone Will Not Bring Change


I have watched with keen interest and renewed hope as your campaign has mobilized millions of Americans behind your message of changing a political system that serves a small economic elite at the expense of the peoples of the United States and the world. Your election as president of the United States, where slaves and Indians were long considered less than human under the law, will undoubtedly constitute a historic moment in race relations in the United States.

Yet symbolism alone will not bring about change. Our young people, black and Native alike, suffer from police brutality and racial profiling, underfunded schools, and discrimination in employment and housing. I sincerely hope your campaign will inspire some hope among our youth to struggle for a better future. I am, however, concerned that your recent statement on the Sean Bell verdict, in which the New York police officers who fired 50 shots at a young man on the eve of his wedding were acquitted of criminal charges, displays a rather myopic view of the law. Until the law is harnessed to protect the victims of state violence and racism, it will serve as an instrument of repression, just as the slave codes functioned to sustain and legitimize an inhuman institution.

As I can testify from experience, the legal institutions of this nation are far from racial and political neutrality. When judges align with the repressive actions and policies of the executive branch, injustice is rationalized and cloaked in judicial platitudes. As you may know, I have now served more than three decades of my life as a political prisoner of the federal government for a crime I did not commit. I have served more time than the maximum sentence under the guidelines under which I was sentenced, yet my parole is continually denied (on the rare occasions when I am afforded a hearing) because I refuse to falsely confess. Amnesty International, South African Bishop Desmond Tutu, the Dalai Lama of Tibet, my Guatemalan sister Rigoberta Menchu, and many of your friends and supporters have recognized me as a political prisoner and called for my immediate release. Millions of people around the world view me as a symbol of injustice against the indigenous peoples of t his land, and I have no doubt that I will go down in history as one of a long line of victims of U.S. government repression, along with Sacco and Vanzetti, the Haymarket Square martyrs, Eugene Debs, Bill Haywood, and others targeted by for their political beliefs. But neither I nor my people can afford to wait for history to rectify the crimes of the past.

As a member of the American Indian Movement, I came to the Pine Ridge Oglala reservation to defend the traditional people there from human rights violations carried out by tribal police and goon squads backed by the FBI and the highest offices of the federal government. Our symbolic occupation of Wounded Knee in 1973 inspired Indians across the Americas to struggle for their freedom and treaty rights, but it was also met by a fierce federal siege and a wave of violent repression on Pine Ridge. In 1974, AIM leader Russell Means campaigned for tribal chairman while being tried by the federal government for his role at Wounded Knee. Although Means was barred from the reservation by decree of the U.S. – client regime of Richard Wilson, he won the popular vote, only to be denied office by extensive vote fraud and control of the electoral mechanisms. Wilson’s goons proceeded to shoot up pro-Means villages such as Wanblee and terrorize traditional supporters throughout the reservation, killing at least 60 people between 1973 and 1975.

It is long past time for a congressional investigation to examine the degree of federal complicity in the violent counterinsurgency that followed the occupation of Wounded Knee. The tragic shootout that led to the deaths of two FBI agents and one Native man also led not only to my false conviction, but also the termination of the Church Committee, which was investigating abuses by federal intelligence and law enforcement agents, before it could hold hearings on FBI infiltration of AIM. Despite decades of attempts by my attorneys to obtain government documents related to my case, the FBI continues to withhold thousands of documents that might tend to exonerate me or reveal compromising evidence of judicial collusion with the prosecution.

I truly believe the truth will set me free, but it will also signify a symbolic break from America’s undeclared war on indigenous peoples. I hope and pray that you possess the courage and integrity to seek out the truth and the wisdom to recognize the inherent right of all peoples to self-determination, as acknowledged by the United Nations Declarat ion on the Rights of Indigenous Peoples. While your statements on federal Indian

policy sound promising, your vision of “one America” has an ominous ring for Native peoples struggling to define their own national visions. If freed from colonial constraints and external intervention, indigenous nations might well serve as functioning models of the freedom and democracy to which the United States aspires.

Yours in the struggle.

Until freedom is won,

Leonard Peltier

# 89637-132




Box 1000,

Lewisburg, PA USA 17837

Siletz Tribe’s Election Board Sues Reform Candidate

I’m a member of the Confederated Tribes of Siletz Indians of Oregon. I’m also a member of the Native American Journalists Association.

I was notified yesterday that I’m being sued in Tribal Court by two members of the Siletz Tribe’s Election Board for statements I made during my 2009 campaign for Tribal Council.  Specifically, I pointed out to the membership that Election Board members accepted payments for their services on the election board, in violation of the  tribal Election Ordinance which clearly stated that, “Election Board members shall serve without pay”.

Election Board Chairman Tracey Worman and Vice-Chairman Kurtis Barker are the plaintiffs in the suit.  They accepted the illegal payments in the last three tribal elections.  Tribal Council member, Tina Retasket, also accepted payments while she served on the Election Board in the weeks just before she began her successful campaign for the 2008 Tribal Council.  Retasket is not a party to the suit.  They all deny taking illegal payments, but I stand by what I wrote as being well-established by facts in the public record.

This lawsuit is latest effort to suppress criticism of the current tribal government.  It is certainly meant to silence me as a candidate.

When I first decided to run for tribal government, I was an unknown, a dark horse candidate for Tribal Council in 2008.   I made a respectful showing that year.  The following year, in 2009, I came within 56 votes (that’s 2% of the total votes cast) of being elected, in spite of the fact that the Election Board refused to print my statement in the Voters Pamphlet – an unprecedented event in our history – which put me at a substantial disadvantage in the polling.  I still came within a 2% margin of being elected in the last election. This has the entrenched powers on the Tribal Council worried.  Over the past two years, as a reform candidate for our Tribal Council, my support has grown dramatically amongst the voters.  The members of our tribe are increasingly aware of the problems in our tribal government with lack of transparency, inappropriate investments, and election board bias.  

In the upcoming 2010 election, I’ll be challenging Tribal Chairman Delores Pigsley and her nephew, Tribal Vice-Chairman Bud Lane, for their seats on the tribal council.  For the past two years, my statements have been heavily censored or rejected in the tribal newspaper (by the editor, General Manager Brenda Bremner, who is also Chairman Pigsley’s niece).  I’ve been silenced in tribal meetings by Chairman Pigsley, but I continue to communicate with tribal members via direct mail, word of mouth, and my website http://www.siletz.net .  

The documentation for the lawsuit is published at my website at http://siletz.net/forum-topic/… .

Posted in Uncategorized

A Teaching Assistant Cut A First Nations Child’s Hair

( – promoted by navajo)

There’s a reason Kevin Annett has a petition stating, “apparent refusal to investigate suspected crime sites related to the mass burials of children who died in Indian residential schools.”


The child was touched without permission, during this time the assailant was holding what we can easily refer to as a “deadly weapon” given that you could hypothetically be killed by a pair of scissors. In fact, it is not a stretch to imagine this happening.

Speculating, one reason for the petition is so that the horrid history of genocide, of which cultural genocide is included in my opinion, will stop repeating.

The child is native and therefore having long hair is not simply a fashion statement but rather something tied to the child’s culture. Cutting off the hair of male native children was regularly done at residential schools, where the goal was to “kill the indian and save the child”.

“If a First Nations teacher had taken the same actions with a non-native child, there would have been a swift and strong response,” Falconer said. “The Crown attorney wouldn’t be confused about the definition of consent and those non-native children would have been deemed worthy of protection.

“The message here is that First Nations children are somehow less worthy of protection than non-native children.”

So, a teaching assistant trimmed the bangs of a seven year old First Nations child in order to “facilitate the child’s reading.” The teaching assistant did so instead of contacting the parents, asking them to braid their child’s hair, or to have it tied back to facilitate the child’s education. There are aural means of teaching children to read, and it’s simply ridiculous to imagine the child’s hair was so long, their work could not be done. What makes this cultural genocide?

Falconer said the parents had come to the school in the fall after the same teacher’s aide ridiculed their older son, who also keeps his hair long. They explained that the boys wear their hair long in order to participate in ceremonial First Nations’ dancing.

That does. No wonder Canada and the US didn’t sign the UN Declaration on the Rights of Indigenous Peoples.

In analyzing the individual parts of the Declaration, we see that all new rules of customary international law, as found in our respective surveys of state and international practice of 1999, 2001, and 2004, still remain part of the global consensus. As stated in 1999, “indigenous peoples are entitled to maintain and develop their distinct cultural identity, their spirituality, their language, and their traditional ways of life.” Most of the provisions of the Declaration go to the preservation of culture, language, religion, and identity; and state practice in the states with indigenous peoples largely conforms to these legal tenets. Due to the strength of the indigenous renascence throughout the world, the original goal of assimilation of indigenous cultures into the maelstrom of the modern world has largely been abandoned in favor of preservation and reinvigoration of indigenous cultures, languages and religions. The legal guarantees of these claims are, however, not the real bones of contention.


The original draft of the 1948 Convention on the Prevention and Punishment of the Crime of Genocide, prepared by the United Nations (UN) Secretariat and based on the work of Lemkin, included definitions of physical genocide, biological genocide, and cultural genocide. The latter was defined as follows:

Destroying the specific characteristics of the group by:

• (a) forcible transfer of children to another human group; or

• (b) forced and systematic exile of individuals representing the culture of a group; or

• (c) prohibition of the use of the national language even in private intercourse; or

• (d) systematic destruction of books printed in the national language or of religious works or prohibition of new publications; or

• (e) systematic destruction of historical or religious monuments or their diversion to alien uses, destruction or dispersion of documents and objects of historical, artistic, or religious value and of objects used in religious worship.

To conclude, the reason that what the teacher’s assistant did was cultural genocide can be found conclusively in “(e).” If the specific tribe the child is a part of believes as I do, that my body is my only possession and that it is all I have to offer to the Creator or something similar,

Falconer said the parents had come to the school in the fall after the same teacher’s aide ridiculed their older son, who also keeps his hair long. They explained that the boys wear their hair long in order to participate in ceremonial First Nations’ dancing.

then that would by definition be “destruction or dispersion of documents and objects of historical, artistic, or religious value and of objects used in religious worship.” Except for the fact, that the child’s hair is no mere “object.” Furthermore, until we respect all differences of culture, we will not achieve the peace we all so desperately want and need.

Newcomb: Dehumanization in U.S. Indian Law and Policy

The dehumanization of our Indian peoples has been manifested in many ways. The countless massacres, the forced removals, the boarding schools that tore Indian children away from their extended families, communities and nations, the sterilizations of Indian women in IHS hospitals in the 1970s, the attack on our languages, on our spiritual and ceremonial traditions, on our sacred places. These are just a few examples of the ways in which we have been continuously dehumanized by the United States.

– snip –

Why weren’t Indian peoples considered to have human rights? Simple; they weren’t considered fully human. Upon reflection, dehumanization is what made the UN Declaration on the Rights of Indigenous Peoples imperative. Its adoption by the United Nations General Assembly on Sept. 13, 2007, was a long-awaited endorsement of the fundamental human rights of indigenous peoples. It was the result of decades of work to put an end to the dehumanization of indigenous nations and peoples globally. Passage of that document sends the message that because indigenous peoples are fully human we possess and have always possessed fundamental human rights, including the collective right of self-determination, despite centuries of being regarded and treated as not fully human.

“Dead Indian Creek” & Cultural Hegemony

( – promoted by navajo)

Why say “Dead Warrior Creek,” when racism fuels cultural hegemony so well?


The official name now is Dead Warrior Lake, ending for some a controversy over the lake’s name that has been going on for almost a decade.

– snip –

The first settlers in the area came up with the name after discovering a Cheyenne burial site. Cottonwoods that lined the creek made for a perfect burial site near the tribe’s winter camp.

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Racism is illogical; however, the way it manifests is alarmingly logical. Past down to generation after generation, the false belief in one’s racial superiority leads to stripping races believed to be inferior of land and liberty. It is my personal opinion that racist thoughts contribute to cultural hegemony, the concept that a diverse culture can be ruled or dominated by one group or class.

Racism was clearly present in the land theft surrounding Fort Reno. Perhaps those that still use “Dead Indian Creek” can pretend that land theft stopped in the 1800’s, if they acknowledge it at all. Well,

“They want the land given back to them on a platter,” Landow told FRONTLINE when he refused an on-camera interview. “They brought in innocent people like me. They’re a bunch of goddamn uneducated Indians.”

it didn’t.


(Article from 2000)


Fort Reno is a research station that contains a graveyard sacred to the Cheyenne-Arapaho, but is currently under federal control. Senator Don Nickles (R-Oklahoma) currently has language in a pending bill that continues funding for the research station which would prevent transfer of the land back to the Cheyenne-Arapaho Tribe.


Charles Surveyor was chairman of the Cheyenne-Arapaho tribes of Oklahoma. In 1883 the federal government confiscated a 9,500-acre parcel of tribal land known as Fort Reno. Today there is speculation there may be oil and gas beneath it.

 We don’t want no $100 million for our land or nothing. We want our land back, what’s rightfully ours. That was all we wanted. That’s still what we want.

So once again, why say “Dead Warrior Creek,” when racism fuels cultural hegemony so well?

It makes stealing –

“They want the land given back to them on a platter,” Landow told FRONTLINE when he refused an on-camera interview. “They brought in innocent people like me. They’re a bunch of goddamn uneducated Indians.”

– easier.

A Norman woman challenged the name in 1997, complaining the name was too similar to a notorious saying attributed to Maj. Gen. Phillip H. Sheridan that “the only good Indian is a dead Indian.”

easy as driving down the street in your car,

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or going to see the Sound of Music.


Cultural hegemony is the concept that a diverse culture can be ruled or dominated by one group or class, that everyday practices and shared beliefs provide the foundation for complex systems of domination.


At the lake, virtually nothing has changed as a result of the decision, said Tom Smeltzer, a district ranger at the Black Kettle National Grassland.

– snip –

“Even in our office, we still call it Dead Indian Lake,” Smeltzer said. “Maybe in another 50 years or so people will be using the new name but probably not any time soon.”

Why might it be that “Maybe in another 50 years or so people will be using the new name but probably not any time soon.” We’ll answer that by taking a short quiz.

Who said these racist statements, a child or an adult?

– “What we need is a black man, not some white boy.”

– “I know an Indian. They get that check for $900 every month; I know what that’s about, uh huh.”

– “Look at their homes, all run down. They don’t take care of them and our taxes pay for them.”

The first two were said by children, ages 6 and 9, respectively. “The acorn doesn’t fall far from the tree.”  Furthermore, the “tree” doesn’t necessarily have to be a parent. Racism is passed down generationally.

Racism is illogical; however, the way it manifests is alarmingly logical. Past down to generation after generation, the false belief in one’s racial superiority leads to stripping races believed to be inferior of land and liberty. Even though racism is illogical and based on ignorance, its applications are calculated and logical.

How To Post A Diary

(Comment by navajo:  Feel free to keep your posts simple also.  Just text diaries are excellent.  Don’t feel the need to post images or embed video.  Those are wonderful but not necessary.

Thank you winter rabbit for these instructions.  You are a master at diaries. – promoted by navajo)

The title of this is how to post a diary, for posting a diary is what I believe is the barrier, as opposed to writing one and having the desire to do so. I will break it down to four stages: the word document, the pre – preview stage, the preview stage, and the posting stage.

The word document stage of writing a diary is the most crucial, for the spell check and the character counting tool under tools are necessary for cutting down on the amount of time it takes to post a diary.

“Tools” is at the top of your word document; utilize the spell check in order to insure proper spelling. But less obvious may be the word count, which is needed for the introduction or top portion of a diary. Simply select the paragraph, then go to “word count” under tools. While some sites allow a large body of material to be posted in the first body paragraph, Kos does not. It also looks better to have a brief introduction. Using the word count to keep the first body paragraph, or the very first box of a diary to around 1,000 characters saves time in the posting process. If I remember correctly, Kos has the limit at 1,100 characters for the first paragraph at the top box. Now onto the pre – preview stage.

The pre – preview stage is where links, pictures, videos, and blockquotes are posted as HTML code.

For example, a link in the pre – preview stage is written as (no spaces in actual pre – preview stage after clicking “new diary” where title and tags are written at appropriate places, except for here: < a href ):

There is no space between the < and the a.

< a href= (link)> (word(s) used)  < / a >

The lower box or main body at Kos requires now, that the above is used in the first box, while quotations are added after the “=” and before the > in the main or second box.

< a href=  “(link)”> (word(s) used)  < /a >

If the links don’t connect in other sites, just remove the quotations, making sure the only space is here:

< a href= (link)

Clicking the “preview diary” or just “preview” changes the HTML to the link itself, where the words are seen and the connection is made to the link contained therein. Do not use parenthesis, they are used only for illustration here.

< a href= (link) > (word(s) used)  < / a >

Now onto posting pictures, videos, and blockquotes as HTML code in the pre – preview stage.

If you post a diary at Kos, here are the sites you can use. This is what you see when you click Kos’s “New Diary” tool.

Any images in your posts
must be hosted by an approved image hosting service (one of: imageshack.us, photobucket.com, flickr.com, smugmug.com, allyoucanupload.com, picturetrail.com, mac.com, webshots.com, editgrid.com)

You need to get an account at one of the above (I use Photobucket), and get the HTML code from the photos under “HTML code.” Simply copy it and paste it onto your word document in the appropriate place without spaces.

< a

href =  “http://s174.photobucket.com/albums/w84/deer_012/?action=view&current=IMG_1

073.jpg” target=”_blank”>< img

src =  “http://i174.photobucket.com/albums/w84/deer_012/IMG_1073.jpg” border=”0″

alt=”Photobucket”> < /  a >

What if the picture is too big? See the third line above where img is?

Add this after it without spaces.

width = 400

Additionally, a space is necessary after the 400, which is obtained by hitting the space bar on your keyboard.

That becomes this.


For videos, simply copy and paste the “embed” if it is on You Tube.

In addition, you can get the embed code by clicking in the lower left hand corner of a You Tube video, or just double clicking on it takes you to its original location if it’s posted elsewhere.

Now for blockquotes, bold, underline, italics, and strikes.

At the top, do this without spaces, remembering to cite the source right before the blockquote or within the blockquote itself.

< a h r e f = (link) > (word(s) used)   < / a >

< blockquote >

Then the paragraphs (no more than 3 paragraphs, and if it’s a short article, use less).

< / blockquote >

Making words bold
is (without spaces).

<  B  >  (word(s))  < /  B > < B R >

Making words underlined is (without spaces).

< u > (word(s))  < / u >

Making words in italics is (without spaces).

< i > (word(s))  < / i >

And striking out a word is (without spaces).

< s >  (word(s))  < / s >

Now you’re ready to go to the preview stage. After the HTML code is done without spaces and everything is as you want it, copy and paste from your word document to the appropriate boxes in the diary. Press “preview.” The pictures, videos and so on will appear and you can see if the pictures are too big or not. If so, decrease the number from 400 to 350 and so on,

< a


073.jpg” target=”_blank”>  < img

src=”http://i174.photobucket.com/albums/w84/deer_012/IMG_1073.jpg” border=”0″

alt=”Photobucket”>< / a >

making sure there is one space between the 400 and the src in the next line. Don’t worry if it ends up on the same line, just make sure there’s a space. Also, a video may not post if the particular site you’re posting on does not allow full screen, simply delete that part of the HTML after clicking the “edit diary” button. It’ll tell you what else to delete if need be. You can always go back to the edit function from the preview function, and even after it’s been posted.

When everything looks right in the preview function, take a big breath and click post.

I hope this helps clear some things up, and happy dairy posting!  

Posted in Uncategorized | Tagged

Albert Gray Eagle, Flute Maker, Needs An Author

( – promoted by navajo)

My friend and spirit brother, Albert Gray Eagle, needs an author.



Albert Gray Eagle is a noted flute artist and performer who is skilled in the craft of making traditional flutes along with regional forms of creative writing. Residencies with Gray Eagle may include the art of flute making and playing of the instrument while building on an understanding of history relevant to the Native American. He may provide storytelling for both children and adults that offer a perspective and philosophy of Native American culture of the past and present. Through his artistic talents and gentle nature for teaching, participants will be guided to develop their creative and artistic selves. As a U.S. Army veteran, Gray Eagle performs frequently for veterans events.

I met Albert Gray Eagle at Red Earth in Oklahoma a few years ago. Leaving out some details for identity reasons on my part, he taught me how to make River Cane flutes, and taught me a lot about the origins of the instrument.

I told him that he really needs to write a book last year, but he said he doesn’t know quite how to organize everything. He’s a walking encyclopedia of information, knows the oral history, and so on. That only scratches the surface.  Anyway, I said the same thing to him this year, “Albert, you really need to write a book.” He told me the same thing, he needs help. I said, “Well, what if I thought I could find you an author, could I use your name and post your contact information?” “Yes,” he said.

So, please contact Albert Gray Eagle if you’re an author and are serious about documenting what he has to tell.