Mormons and Indians in Early Utah

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In 1847, the Mormons entered what is now Utah and began to build their Kingdom of God on Earth. There are some who feel that that this was to be a kingdom that did not include the American Indian residents of Utah. Unlike American settlers in other parts of the west, the Mormons have included Indians in their religion and their entry into Utah challenged their religious attitude toward Indians. The Book of Mormon promised that the Indians would be redeemed through the influence of the gospel, but the reality of the frontier situation in Utah demanded the immediate displacement of the Indians.

According to the Book of Mormon, Indians are descendents of Israelites who came to the Americas about 600 BCE. These Israelites were the descendants from Laman, the rebellious son of Lehi. Shortly after the Israelites arrived in the Americas, they divided into two great civilizations, one which followed the true gospel and the other which followed darkness and apostasy. The Book of Mormon describes how Jesus came to the Americas following his resurrection and preached to the American Indians.  

To the Mormons, redemption of the Indians (whom they called Lamanites) was a prophecy to be fulfilled and a scripture to be vindicated. Thus Mormon ideology regarding the origin and identity of the Indians was responsible for some favorable attitudes and policies toward them.

Shortly after the arrival of the Mormon settlers in the Salt Lake Valley, small groups of Shoshone and Ute came to trade horses for guns. The area was a buffer zone which was contested between the Ute and the Shoshone. The Shoshone told the Mormons that the Ute were interfering with their rights. Concerned about the possibility of conflict, the Mormons ceased trading guns and ammunition to the Indians. The Mormons also abandoned their earlier policy of buying or renting land from Indians and declared ownership based on divine donation and beneficial use. According to Heber Kimball:

“The land belongs to our Father in Heaven, and we calculate to plow and plant it; and no man shall have the power to sell his inheritance for he cannot remove it; it belongs to the Lord.”

The Mormons, unlike the trappers who had preceded them, intended to stay in Utah. Therefore they needed to develop a stable relationship with Native Americans. Brigham Young announced a policy of friendliness toward Indians that was designed to minimize tensions between settlers and natives. Brigham Young’s policy was to deal with the Indians fairly. Unlike other American settlers, the Mormons were not to kill Indians randomly, nor were Indians to be killed for stealing. This policy, however, was soon challenged.

In 1849, the Mormon settlers were having many horses and cattle stolen by Indians. In response, Brigham Young sent out a militia company to end the depredations. The militia surrounded the small Ute band of Little Chief and engaged in a four-hour battle in which all four warriors were killed. This engagement, carried out with determination and dispatch, shows a change in Brigham Young’s policy that Indians would not, or should not, be killed for stealing.

The following year some Shoshone warriors from Terrikee’s band rode through the grain fields and melon patches of Mormon settlers near Ogden. Fearing trouble, Terrikee sent his people away. However, he was killed by a Mormon farmer who thought that the chief was trying to steal corn. In retaliation, the Shoshones killed a Mormon settler. This incident heightened tension between Mormon settlers and the outlying Northwestern Shoshone to the north of Great Salt Lake.

In 1850, following an argument over a stolen shirt, Mormon settlers in Utah Valley killed a Ute known as Old Bishop, stuffed his stomach with rocks, and threw his body into the Provo River. When the Utes found the body, the Mormons feared retribution and asked for help from the Mormon Militia.

In response to the call for help, the Mormon militia engaged a Ute band of Big Elk which had been weakened by an epidemic. The Utes retreated with the sick and wounded, taking refuge in a nearby canyon. About 40 Utes were killed and the militia commander, who was under orders to take no prisoners, killed those who surrendered. The women and children were herded into an open stockade. Even though it was winter, they were fed slop in troughs like beasts. The captive children were distributed among the Mormons, to be brought up in the habits of a Christian life. Most escaped at their first opportunity.

By 1850 the Mormon policy with regard to Indians had changed. Reports of depredations were now followed by militia action. The best land was to be taken by Mormon settlers without payment. The Indians were to be strictly excluded from Mormon settlements. Stealing by Indians was often to bring swift punishment, including death.

Congress voted to organize the Territory of Utah in 1850. When Brigham Young announced this to the General Assembly, he also talked about the Indians:

“But habits of civilization seem not to be in accordance with their physical formation; many that have tried it, pine away, and unless returned to their former habits of living, die in a very short time. Could they be induced to live peacefully and keep herds of cattle, the conditions would very materially be ameliorated, and gradually induce a return to the habits of civilization.”

Brigham Young asked Mormon lobbyists in Washington to persuade the government to extinguish Indian title to lands in the Great Basin of Utah and Nevada and to legalize Mormon settlement and land claims.

As an organized American territory, policies regarding Indians in Utah now came under the federal government. This, however, did not end the conflicts and over the next 20 years there were a number of Indian conflicts and wars.  

Hopi History, 1906

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The Hopi have lived in a number of autonomous farming villages in northern Arizona for thousands of years. The designation “Hopi” is a contraction of Hopi-tuh which means “peaceful ones.” While each Hopi village has been a self-governing entity, the United States government has always insisted on dealing with the Hopi as though they are a single unified tribe.

A century ago, the residents of the Hopi villages had differences of opinion on how to deal with the pressures from the American government to make them conform to American culture. Those who seemed to be amenable to assimilation were labeled as “friendlies” by the U.S. government, while those who wished to maintain the Hopi way were considered to be “hostiles.”  

In 1906, the dispute among the Hopi in Arizona over sending their children to the government school climaxed. In the village of Shongopavi, some members of the “hostile” faction refused to send their children to school and the U.S. Government sent in police to arrest the leaders. There was some fighting and several leaders were arrested. Fifty-two of the “hostiles” moved from Shongopavi to Oraibi.

In Oraibi, the relations between the “hostiles” and the “friendlies” worsened and traditional ceremonies were disrupted. Conservative families who wished to continue their traditional beliefs were expelled from the village and founded the new village of Hotevilla.

Government troops then rounded up the people of Hotevilla and marched them six miles to a place near the village of Oraibi. The men were then marched another forty miles to Keams Canyon where they were chained together and forced to work on a chain gang for the next 18 months. Two of the main leaders of the “hostiles” were permanently banished from the reservation and 17 other leaders were imprisoned at hard labor at Fort Hauchuca, Arizona. According to Indian Commissioner Francis Leupp: the Hopis must learn

“that hereafter they will conduct themselves reasonably like white men or be treated as white people treat those of their own number who are forever quarreling and fighting among themselves.”

There was no due process of law for the imprisoned Hopi; there was no trial, no consideration for any possible legal rights. In the eyes of the American government, in spite of court cases to the contrary, Indians had no rights under the law and the Bill of Rights in the Constitution did not apply to them.

With no concern for Native American sovereignty, the Commissioner of Indian Affairs deprived Hopi leader Tewaquaptewa of his chieftainship of the pueblo of Oraibi. The Commissioner decreed that Oraibi was to be governed by a commission consisting of the teacher in charge of the day school, the War Chief, and a judge known to be hostile to Tewaquaptewa. There was no concern for democracy or respect for traditional culture. The primary concern of the American government was to establish a puppet dictatorship.

The Commissioners ordered Tewaquaptewa, his wife and children and Frank Siemptiwa of Moencopi and his wife and children be taken to the Sherman Institute in Riverside, California where they were to be taught English and American customs. Before leaving for Riverside, Tweaquaptewa appointed his brother Sakwaitiwa as the village chief of Oraibi. There are soon violent differences between Sakwaitiwa and the government imposed on the village by the Commissioner of Indian Affairs.

After being held against their will and without due process of law, Tewaquaptewa and other Hopi leaders who had been sent to the Sherman Institute in California returned home. Government authorities had assumed that the experiences of Tewaquaptewa and Frank Siemptiwa would make them supporters of government policies. The government assumed that they would now be willing for their people to become Christian converts. The American government, however, had misjudged the strength of Hopi culture. Conflicts between the “hostiles” and the American government continued.  

Only two of original 29 Navajo Code Talkers are still living

code talkerAllen Dale June, one of the 29 original Navajo Code Talkers who confounded the Japanese during World War II by transmitting messages in their native language, has died. He was 91.


June, who attained the rank of sergeant, received the Congressional Gold Medal in 2001 along with other members of the original Code Talkers.


June first tried to sign up for the Marines in his hometown of Kaibeto on the Navajo Nation, but a recruiter told him he was too young. He then traveled to the reservation town of Chinle to enlist – because he figured people there wouldn’t recognize him – and he could lie about his age and forge his father’s signature, Virginia June said.

[photo] Sgt. Allen Dale June is thanked for his service by Brig. Gen. Scott Harrison of Utah Air National Guard.

:: SOURCE ::

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American Indian Candidates: John Oceguera

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For thousands of years the Agai-Dicutta Numu (Trout Eaters People) band of the Northern Paiute had lived within the Great Basin area of what is now the state of Nevada. Traditionally, the Paiute was peaceful people who ruled over their own affairs. They had little need for chiefs. The people governed themselves through a combination of consensus and a cultural norm of service.

When the United States acquired Nevada from Mexico following a brief war, things began to change for the Indian nations within the region. The United States negotiated treaties and appointed chiefs. Then, in 1924, Indians acquired citizenship and the right to vote. Voting, however, is only part of their participation in politics: getting tribal candidates elected to state offices in also important. One of these candidates is John Oceguara, an enrolled member of the Walker River Paiute Tribe.  

Political Background:

In 2000, John Oceguera was elected to the Nevada State Legislature as Assemblyman for District 16 in Southeast Las Vegas. The voters in District 16 have returned John to office every two years since that time.

Oceguera served on four legislative committees in his freshman year: Commerce and Labor, Constitutional Amendments, Judiciary, and Transportation.

By 2003, Oceguera was named Assistant Majority Leader and Vice-Chair of the Assembly Judiciary Committee. He also served on both the Commerce and Labor Committee and the Transportation Committee. During the period between legislative sessions, he served on the Legislative Subcommittee to Study the Death Penalty and Related DNA Testing. Additionally, he was one of a select number of young legislators appointed to a Toll Fellowship, a bipartisan organization which trains new legislators nationwide.

In the 2005 session of the Nevada Legislature, he continued as Assistant Majority Leader, chaired the Transportation Committee, served as vice chair of the Committee on Commerce and Labor, and continued to serve on the Judiciary Committee.

Following that session, Oceguera chaired interim committees to review regulations and study legislative security. He was vice chair of the Legislative Commission, and continues to hold that position. Trusted with additional leadership duties, John served in 2005 and 2006 on the Committee to Consult With the Director and the Legislative Counsel Bureau Biennial Budget Review Committee.

At the beginning of the 2007 legislature, Oceguera became Assembly Majority Leader and took over the reins as chair of the Committee on Commerce and Labor. He continued working on the Judiciary Committee.

In Carson City, Oceguera has a reputation for being thoroughly informed on the issues, ready to ask the tough questions and willing to go the extra mile for the district he represents. Back in his district, he is known for keeping the lines of communication open to the residents and businesses there. He takes a grass roots approach to both campaigning and representation, often going door-to-door, meeting with the voters and hearing their concerns first-hand.

Professional Background:

John Oceguera is a firefighter who has worked his way through the ranks of the North Las Vegas Fire Department. He was appointed as Assistant Fire Chief in 2008.

With regard to higher education, John Oceguera has a  B.S. in Fire Administration from Cogswell College (1995) and a  Masters in Public Administration from UNLV (1998). He was one of the first to enter the new William S. Boyd School of Law at UNLV and, in 2003 received his Juris Doctorate in law.

Current status:

At the present time, John Oceguera is on track to become the next speaker of the house. He is being challenged by a republican and needs our support. He has been endorsed by INDN’s list.

John OcegueraRepresentative John Oceguera, an enrolled member of the Walker River Paiute Tribe, has spent his life serving the community as a firefighter and member of the IAFF. In 2008, he was named Assistant Fire Chief of the North Las Vegas Fire Department. In the state legislature John has been an effective leader and most political insiders believe he is on track to be the next Speaker of the House.

John is being challenged for reelection by a Republican for the Nevada State House of Representatives in District 16.


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 An ongoing series sponsored by the Native American Netroots team focusing on the current issues faced by American Indian Tribes and current solutions to those issues.


Indians 101: Utes Held by Army

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The United States acquired what would become Colorado and Utah from Mexico following a brief war in 1848. In the treaty of Guadalupe Hidalgo, the United States agreed to recognize Indian land holdings and to allow Indian people to continue their customs and languages. At this time, the primary Indian tribes in Colorado were the Ute, Comanche, Arapaho, and Cheyenne. It was not long, however, before the American settlers in Colorado began to advocate that all Indians be removed from the territory so that the land could be developed for cattle, farming, and mining by non-Indians.

In 1880, the American government forced the Whiteriver Ute to agree to move to the Uintah Reservation in Utah where they were to live with other Ute bands. Under the agreement with the federal government, the bands were to have a perpetual trust fund created from the sale of their Colorado homelands. The United States, however, makes no attempt to sell the Ute lands and they remain in government possession.  

American greed for land and minerals caught up with the Ute in Utah. Soon American settlers were advocating the opening of the Uintah Reservation to non-Indian settlement. Without consulting the Ute, in 1903 Congress passed an act to allot the Uintah Reservation. Under allotment, tribal members would be given parcels of land for “farming” and the remainder of the reservation opened for non-Indian settlement. The Ute protested the act.

In 1905, a non-Indian commission selected the allotments for the Ute in the Uintah Valley. The least valuable lands on the reservation were allotted and the remaining lands, the best farm lands, were opened for homesteading by non-Indians. The Utah Mormons met and held a drawing for the best lands in the valley.

In addition to opening the reservation, a Presidential proclamation took 101,000 acres from the Ute and added it to the Uintah National Forest. An additional 60,120 acres were set aside for reclamation and reservoir purposes.  

Many of the Utes, particularly those from the Whiteriver bands, were upset about the allotment of their reservation and the increase of non-Indian settlers. Red Cap spoke to the Ute who had gathered for the 1906 Bear Dance:

“The white people have robbed us of our cattle, our pony grass, and our hunting grounds”

As a result of his encouragement, between 300 and 600 gathered with their wagons, supplies, and horses near present-day Bridgeland.  They planned to travel to Montana and  South Dakota, where they hoped to form an alliance with the Sioux and with the Crow and to stop the allotment program.

Initially their journey took them into Wyoming where one dispatch reported:

“Seven hundred Utes are slaughtering cattle and sheep, robbing ranches and committing other depredations in the vicinity of Douglas, on the Platte River 150 miles north of Cheyenne. They are in an ugly mood and refuse to return to their reservation at White Rocks, Utah.”

The governor of Wyoming telegraphed the Commissioner of Indian Affairs to have them removed. The Commissioner replied:

“As long as they [the Indians] are peaceful and do not threaten hostility it does not seem that the Federal government would be justified in interfering with them.”

A special inspector from the Bureau of Indian Affairs met with the Ute and persuaded 45 of them to return to the reservation. He reported that about 100 were planning to go to the Big Horn Mountains to settle and the rest were bound for Pine Ridge, South Dakota.

On their journey, the Utes were peaceful. They killed game, but they felt that the game belonged to Indian people. In spite of the newspaper accounts, there was no violence toward non-Indians. The governor, however, reported that the Indians were drinking, insulting and stealing. He demanded federal help. The President sent his request to the War Department. Two detachments of the Tenth Cavalry were sent to meet with Red Cap.

The army made a strong show of force and the Indians saw the hopelessness of their situation. The military then escorted them to Fort Meade, South Dakota. In spite of court rulings indicating that Indians were entitled to due process of law, the army assumed that the Utes were prisoners of war.

In South Dakota, the Ute found that the Sioux have no interest in entering into an alliance with them. The Sioux were facing difficult times. The army placed the Ute band on the Cheyenne River Sioux Reservation.

With regard to the Ute situation, the Commissioner of Indian Affairs recommended not feeding them. In a speech to the Lake Mohonk Conference he said:

“It was not the government’s fault that they took the course they did in order to get into a place where they could live in idleness and eat the bread of charity. If they persist in that course they will be made to understand what the word ‘must’ means.”

His words are met with a round of applause.

In 1908, the Ute who had gone to the Cheyenne River Sioux Reservation in South Dakota were returned to the Uintah reservation in Utah under military escort. The Ute leaders were defeated and discouraged. They were unable to control the destiny of their people. The American government dictated their destiny with no concern for possible Constitutional rights, even though the courts had consistently ruled that Indians were entitled to those rights.

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News from Native American Netroots


Native American Netroots Web BadgeCross Posted at Daily Kos

Welcome to News from Native American Netroots, a Sunday evening series focused on indigenous tribes primarily in the United States and Canada but inclusive of international peoples also.

A special thanks to our team for contributing the links that have been compiled here. Please provide your news links in the comments below.

Hi. My name is Brook Spotted Eagle. I belong to a women’s society on my reservation in South Dakota. The Brave Heart Women’s Society. My mother is one of the founding grandmother’s who has brought it back to life. Over the last 100 years we’ve lost a lot of our ceremonies. I’ll have to check with the elders, but when I saw the Hidden World of Girls I thought it would be amazing to share with other Native women the Isnati coming of age ceremony for our girls. Give me a call if you’re interested. Thanks Bye.

That phone call led to the “Brave Heart Women’s Society” being interviewed by the Kitchen Sisters.

Video here.

Listen here

DOJ Needs a Medicine Man

If you’re Native American medicine man, one with experience conducting Native American ceremonies and familiar with medicine wheels, sweat lodges, sacred pipes and eagle feathers, the U.S. Department of Justice may require your services.

According to a piece published by The Smoking Gun on Aug. 19, the DOJ posted an announcement on web site with that title, though it was later changed to “Native American Services/Spiritual Guide” (after Drudge Report published a link to the announcement).

Rosebud Sioux Tribe shows off new housing plant

ROSEBUD, S.D. (AP) The Rosebud Sioux Tribe is tackling its reservation housing shortage by becoming its own builder.

Tribal officials on Tuesday showcased the new 33,600-square-foot Ojinjintka Housing Development Corporation plant to U.S. Housing and Urban Development Secretary Shaun Donovan and Sen. Tim.

Johnson, D-S.D., as part of a tour of the Rosebud Sioux Reservation.

Self-proclaimed civil rights leader Glenn Beck’s history of racially charged rhetoric

Glenn Beck’s attempts to “reclaim the civil rights movement” and “pick up Martin Luther King’s dream” ring hollow when contrasted with the radio and TV host’s long record of racially-charged, offensive rhetoric…

…Assistance to Native Americans. On November 11, 2009, Beck said: “When the president was sitting there, or standing there, and he was talking about Native American rights in the middle of a tragedy, Fort Hood, it didn’t feel right. And it seemed, maybe to me, that he was even promising reparations.” [The Glenn Beck Program, 11/9/09]

Swimming for their lives: Filmmaker with Waterloo ties captures Alcatraz swim

IOWA CITY, Iowa — The statistics are staggering.

Unemployment on South Dakota’s Pine Ridge Indian Reservation runs 85 to 95 percent. The median family income is $4,000 per year per capita, and life expectancy for the community’s residents is a full 20 years less than the national average.

“Pine Ridge is sometimes referred to as the domestic Third World,” said Nancy Iverson, a pediatrician whose debut film, “From the Badlands to Alcatraz,” will be shown Friday and Saturday at the Landlocked Film Festival in Iowa City. “It struggles with Third World issues, even though it is right here in the U.S.”

Such inequities — and the inherent health disparities that accompany them — require action, said the documentarian, who spent her childhood in Waterloo. So in 2003 Iverson recruited her first crew of reservation residents to join her in a swim from Alcatraz Island to the shores of San Francisco.

A sign of the times

WASHINGTON – New signs are popping up on reservations nationwide. Not with directions to the latest powwow – but, rather, noting that certain projects on tribal lands have been funded by the Obama administration stimulus plan.

The signs tend to be innocuous in appearance, but it’s their cost, even the slightest amount, that has some tribal citizens concerned, especially in context of struggling Native American economies.

“I just wonder how much it all ends up costing if tribes have to pay to put a sign up every time they get some federal dollars,” said Faye Lalonde, a tribal citizen who lives near the Bay Mills Community in Michigan. “Is this the way it’s always going to be now? And how much will it cost over the long run?”

Teaching culture through comic books

WINNIPEG, Manitoba – HighWater Press has just published “Stone,” the first comic book in the graphic novel series “7 Generations,” by author David Robertson and artist Scott Henderson. The ongoing “7 Generations” is a four-part graphic novel series that spans three centuries of an aboriginal family.

It tells the story of Edwin, an aboriginal teenager who attempts suicide. His mother realizes he must learn his family’s past if he is to have any future. She tells him about his ancestor Stone, a young Plains Cree man who came of age at the beginning of the 19th century. Following a vision quest, Stone aspires to be like his older brother, Bear, a member of the Warrior Society. But when Bear is killed, Stone must overcome his grief and avenge his brother’s death; only then can he begin a new life. It is Stone’s story that drives Edwin to embark on his own quest.

Indians rally in NYC against Bloomberg’s racist blooper

NEW YORK – Some 100 members of New York state Indian nations rallied on the steps of the Big Apple’s City Hall Aug. 23, to demand an apology from Mayor Michael Bloomberg over his invocation of Old West imagery in the dispute over taxation of cigarette sales on the state’s reservations.

With red-and-white pre-printed placards reading “Respect our Culture” and “Respect our Treaties,” the group demonstrated for an hour behind the police security checkpoint that guards pedestrian access to the historic building.

In a prepared statement, Chief Harry Wallace of Long Island’s Unkechaug Nation charged Bloomberg with the “use of imagery derogatory to the first nations people of North America in his attempt to pressure Gov. David Paterson to use violence, if necessary, in order to impose an unlawful act on the territories of Indian nations.”

Black Bolivians’ voice in music

Bolivia’s majority indigenous population is led by President Evo Morales, an Aymara Indian. During recent decades the country’s indigenous groups have made themselves increasingly heard, fighting for rights to land, political representation and their culture. But living in pockets alongside, and increasingly mixing with, the Aymara and Quechua Indians who make up the majority of the country’s 10.5 million people is a small, often overlooked population. They are Afro-Bolivians, who have shared in many of the indigenous population’s trials over hundreds of years.

Numbering about 35,000, Afro-Bolivians struggled for recognition in their country. In saya – traditional music born during slavery – they found the tool that gives their small community a big voice.

Tribe Hints at Legal Challenge to Proposed North Kitsap Land Deal

The Port Gamble S’Klallam Tribe is calling into question the legality of a proposal that would redevelop the historic mill town of Port Gamble and set aside thousands of acres of North Kitsap timberland.

The tribe argues that the proposed North Kitsap Legacy Partnership would permanently harm Port Gamble Bay and may not be legal under the state law that directs growth to urban areas. The tribe favors pursuing alternatives that would place the development elsewhere.

“We don’t agree with the legality of some of the things they’re proposing,” Chairman Jeromy Sullivan said.

Kitsap County and the Pope Resources subsidiary that owns Port Gamble are nearing an agreement on a broad framework for a development plan for the legacy project.

Oneida Cigarettes

The Oneida Indian Nation is moving its cigarette manufacturing plant from Buffalo to Oneida, N.Y., according to a press release issued by the tribe on Aug. 25.

In addition to creating 15 jobs in central New York, the relocation will ensure that customers of the tribe’s enterprises can still buy Oneida Indian Nation-manufactured cigarettes free of New York State taxes, the release said.

“By moving the plant to the Oneida homelands, the Nation is availing itself of a long-settled law that recognizes the right of Indian tribes to sell products they manufacture on their own reservations without interference from state tax laws. When an Indian nation manufactures its own products on its reservation, and sells those products on its reservation, federal law preempts state efforts to tax those products,” the tribe stated in the release.

Turtle Creek Crossing Supermarket Granted Liquor License  

The Rosebud Sioux Tribe Liquor Commission and the Todd County Commission have both approved an off-sale liquor license application from the Turtle Creek Crossing Supermarket. Store employees have indicated alcohol sales will begin this week.

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First wave of Cayugas moves to Seneca Falls, home of ancestors

Growing up in Western New York, Irene Jimerson would accompany her mother, a Cayuga Indian, to tribal meetings at local community halls.

Some 20 to 30 Cayugas, most of them adults, would gather to talk about old and new business. Often discussion would turn to their ancestral homeland that encompassed 64,000 acres around the north end of Cayuga Lake.

“It was always the wish – the dream – that all the people had to be able to come and settle on our own land,” Jimerson recalled.

National call for inquiry into deaths of hundreds of Native women

The “Missing Women Investigation Review” released by the Vancouver Police Department Aug. 20 documented widespread deficiencies in investigations of missing and murdered women – no surprise to families who’d been filing reports for more than two decades.

“It’s taken them 19 years to understand what we’ve been saying all along,” said Angela MacDougall, executive director of Battered Women’s Support Services. “We knew what was going on in the ’90s – women were being plucked off the streets. We said there were serial killers, and that women were going missing, and the police did nothing.

“For them to now say ‘sorry, we messed up’ is not good enough. Thirteen more women died because of their bungling, infighting, racism, sexism and jurisdictional issues.”

Guatemalan indigenous need rights protected, UN official says

Due to human rights violations affecting the indigenous peoples of the country, Guatemala risks becoming “ungovernable” according to the U.N. official in charge of indigenous rights after a visit in June.

These problems revolve around the lack of indigenous rights to prior consultation, as well as territorial and civil rights in Guatemala according to James Anaya, the United Nations special rapporteur on the situation of human rights and fundamental freedoms of indigenous people. Anaya (along with the Inter-American Commission on Human Rights) also specifically mentioned that the Marlin Mine, owned by Goldcorp of Canada, was a source of many serious pollution allegations and was recently closed due to these problems.

Native-American leaders condemn police shooting

The Native-American community is throwing out some strong accusations against Seattle police after the fatal shooting of a wood carver by a Seattle officer.

In an emotional news conference on Friday morning, angry community leaders said the shooting of John T. Williams was unjustified and just the latest example of police abuse against Native Americans.

Williams died after he was shot several times Monday near Boren Avenue and Howell Street.

Mine opponents have the right to protest

In the past few years, an area on state land about 20 miles away from Marquette has caught the eye of a mining company called Kennecott. The area is called Eagle Rock in the Yellow Dog Plains, and is expected to yield 250 to 300 million pounds of nickel and about 200 million pounds of copper, as well as several other minerals. The project is expected to create many jobs in the Upper Peninsula, as well as encourage new mining operations here.

The site is also a sacred site to the Ojibwa Nation. The land was ceded to them in an 1842 treaty. This treaty gave Native Americans the right to hunt, gather, fish and conduct sacred ceremonies on Eagle Rock in the Yellow Dog Plains and all public lands in the central and western Upper Peninsula, stretching into Wisconsin and Minnesota.

Many against the mine have cited several reasons for their position, among them environmental concerns and the numerous controversies surrounding Kennecott’s parent company, Rio Tinto. But of all the reasons to be against this mine, the mining of a sacred site of a Native American tribe is the most concerning.

Native people more likely to be foreclosed on

American Indians are 31 percent more likely to have had their homes foreclosed on than whites, and Native Hawaiians are 40 percent more likely, according to a report by the Center for Responsible Lending in Durham.

A total of 5.9 percent of American Indian homeowners who received loans on owner-occupied homes between 2005 and 2008 were foreclosed on between 2007 and 2009, according to the center, a research and policy group which also has offices in California and Washington, D.C. Even more, 6.3 percent, of Native Hawaiian homeowners were foreclosed on.

Extrapolating from a rough total of two million foreclosures done between 2007 and 2009, the Indian share of foreclosures (0.4 percent of the total) would come to about 8,000 Indian families foreclosed on.

ACLU Asks Supreme Court To Review Case Concerning South Dakota Elections System That Dilutes The American Indian Vote

The American Civil Liberties Union petitioned the U.S. Supreme Court late yesterday to review a case concerning an elections system that dilutes the American Indian vote in the city of Martin, South Dakota.

In the petition, the ACLU argues that a redistricting plan, adopted by the city in 2002, prevents American Indian voters from having an equal opportunity to participate in the political process and elect representatives of their choice in violation of the Voting Rights Act.

In May 2010, the U.S. Court of Appeals for the Eighth Circuit, in a divided 7-4 opinion issued by the full panel of judges, declined to block the city’s elections system, prompting today’s petition.

Group of Indians sues BIA for federal recognition

A group of American Indians in Minnesota is suing officials with the Bureau of Indian Affairs in an effort to restore its federal recognition as an Indian tribe.

In a lawsuit Wednesday, the Sandy Lake Band of Mississippi Chippewa said treaties dating back to 1825 recognize the group as its own tribe. The treaties also set up a reservation in Aitkin County. The lawsuit states Congress never terminated the tribe’s status, yet since 1980, the BIA hasn’t included the group on its list of federally recognized tribes. So members can’t get services.

Native America Calling for the week of September 6th

Monday, September 6, 2010-  Community Spirit Awards:

The First Peoples Fund, a national organization dedicated to supporting Native American artists, will honor Community Spirit Award winners with a ceremony. Each year First Peoples Fund recognizes outstanding artists for their unselfish work to bring spirit back to their communities through their artistic expression, commitment to sustaining cultural values and, ultimately, service to their people. Is there an artist in your community you’d like to recognize? Guests include Lori Pourier (Oglala/Mnicoujou Lakota) President/ First Peoples Fund, David Cournoyer (Sicangu Lakota) Board Member/First Peoples Fund and the Community Spirit Award recipients.

Tuesday, September 7, 2010- Current Events:

The beaches of O’ahu echo with the sounds of Native drums from around the Western Hemisphere as thousands of indigenous people converge on Waikiki for the “Healing Our Spirit” gathering. An American Indian Tourism Conference titled “Voices & Visions in Indian Country” is being held on the Tulalip reservation in Washington. The Native American Music Association has opened up their online voting to select the winners of the 12th Annual Native American Music Awards. Do you have an event you’d like to announce?

Wednesday, September 8, 2010- Reducing Back-to-School Stress:

Elementary, high school and college kids are flocking back to school and into new routines. They’ll have new classmates, new teachers and maybe even a new school to navigate. New surroundings bring with them new expectations and more intense schoolwork. Experts say helping your student understand what changes they’ll face can greatly reduce their back-to-school anxiety and can even help prevent high school and college students from dropping out. How do you alleviate yours and your child’s anxiety? Guests are Mary Jane Oatman-Wak Wak, (Nez Perce), Director of Indian Education/Idaho State Department, and Patricia Whitefoot (Yakama) Indian Education Director/Toppenish School District.

Thursday, September 9, 2010-Tribal Languages & Rosetta Stone:

Rosetta Stone is the leading language-learning software in the world. The Virginia-based company launched its Endangered Language Program six years ago to help revitalize Native languages. Rosetta Stone teamed up with a group called Navajo Renaissance and produced a software program for the Navajo language. Is your tribal language on the endangered list? Do you think a software program – in this high-tech, digital age we live in – is the answer to teaching the iGeneration their tribal language? Invited guests include Marion Bittinger, Manager/Rosetta Stone’s Endangered Language Program.

Friday, September 10, 2010- Healing From Abortion:

Abortion is one of those sensitive issues that impacts lives deeply, but is rarely talked about. For many mothers, after the abortion they experience disassociation with the event. The wound is so deep they are unable to feel it, and therefore they do not go through a proper mourning process. The fathers also feel the hurt and emptiness that comes along with an abortion, but they usually have no place to turn for comfort. Does abortion, addiction and mental disorders all go hand-in-hand? Our guest is licensed independent social worker Chenoa Seaboy (Sisseton-Wahpeton).

Native America Calling Airs Live

Monday – Friday, 1-2pm Eastern

To participate call


that’s 1-800-99-NATIVE

News from INDN’s List

First Indian and Steelworker Wins Statewide in Arizona

For the first time in Arizona history, an American Indian candidate has become a major party nominee for statewide office!  INDN’s List endorsed candidate Chris Deschene, a Navajo and former member of the United Steelworkers, won the Democratic Party’s nomination for Secretary of State in a hotly contested race where he was outspent by over $30,000.

Now Chris moves on to the November 2nd General Election where he faces Ken Bennett, who was appointed to the office in 2009.  If Chris wins in November, he will become the first Indian to serve statewide in Arizona.  Furthermore, in Arizona, the Secretary of State is the state’s second highest executive officer.  Since 1977, Arizona’s Secretary of State moved on to become Governor four times.  Thus, Chris Deschene will be perfectly poised to become the country’s only sitting American Indian Governor!

Chris Deschene is living proof that the INDN’s List system of recruiting, training, funding and providing strategic guidance to Indian candidates works!  He attended our “From the Table to the Ticket” training in 2006 where he impressed all of our staff as well as Congressman Mike Honda (D-CA), the Vice Chair of the DNC, who is also supporting Chris.  He won election to the State House in 2008 and is now the Arizona Democratic Party’s first statewide American Indian nominee.

INDN Leaders Reaching the Top

Since 2005, INDN’s List has helped elect 45 American Indian candidates to office. Today, we are proud to endorse four of these elected officials who are visionary leaders in their respective chambers and boards.

By becoming the Speaker Designate, Minority Leader, Board President, and serving on the powerful Finance Committee, these four INDN elected officials have shown what power Indian Country can wield in elected office…….

YOU Can Help Elect the First Indian and Union Member in Wisconsin

In 2006, INDN’s List was proud to help elect the first Indian to serve in the Pennsylvania legislature. Now, we have a chance to do it again! Wisconsin has never elected an Indian to either their State Assembly or State Senate. In an open seat election in a district that is pivotal for control of the State Assembly, the Democratic nominee, Mert Summers, is a member of the Oneida Nation….

RezHeadz Entertainment Tour Schedule for the 2010 “Back 2 School” tour.

Smoke and RezHeadz are packed and ready to hit the road with the 2010 Rezolution “Back 2 School” Tour. here are a few confirmed dates:

September 13th – Hays/Lodge Pole High School, MT.

September 14th – 2 Eagle River High School, MT

September 15th – Harlem High School, MT

September 23rd – Alamo Navajo Reservation, NM

September 24th – Aneth, UT

October 4th – Browning, MT

October 5th – Warwick, ND

October 6th – Minnewaukan, ND

October 7th-8th – 4 Winds Middle School, ND

October 12th-13th – American Horse High School, SD

October 15th – Bullhead, SD

If you would like to see the tour come to your community contact Jason”Smoke” Nichols at RezHeadz Entertainment at 405-501-7359 or e-mail Smoke at

Smoke’s energetic presentations were created to inspire Leadership, Self esteem, Academic Achievement, Bonding to School, and the Importance of Education.

These programs were developed to increase self-worth, a positive sense of identity, moral character, and to improve your student’s social and emotional growth.

This year we have implemented several new programs that not only inspire and motivate, but also challenge our youth to take action and become leaders. As many of you know Hip-Hop music has been looked upon with skepticism, not only in Native communities but abroad. Truth be told, many people often ignore the positive messages of hip-hop and only focus on the negative.

Fact: In the last 10 years hip-hop has cut across ethnic boundaries and now studies show that music with positive messages is a very effective tool in educating our youth.

We here at RezHeadz have found a way to tap into the core of the subculture and educate to a new tune! Featuring Award Winning Recording Artist and Motivational Speaker Jason “Smoke” Nichols.

In a recent interview with “Smoke” he unveils the man behind the music, “Hip Hop is a portal that bridges the gaps; it gives the youth an upbeat outlook on change. Academic achievement, entrepreneurship, dedication, perseverance and the importance of setting goals, all of these virtues if applied will set a standard in Native country and ultimately boost morale amongst our young people.”

The Alamo Wellness Center Hosts the 2010 “Gathering of Native Youth”

Thursday September 23rd it’s The Gathering of Native Youth at The Alamo Wellness Center. Host Drum group will be “Eyabay”, with Workshops, Presentations, and Musical Performances by Award Winning Native American Recording Artist “Smoke” of RezHeadz Entertainment. With Comedy Performances by Dakota Black and Showtimes “Pow-Wow Comedy Jam”, Award Winning Comedian Mark Yaffee. FREE to the Public Courtesy of Alamo Navajo Health Center. This will be a Drug and Alcohol Free Event. For more information Contact the Alamo Behavioral Health Department at 575-854-2626

Pueblo Indian Pottery

( – promoted by oke)

Polished PotIn the world of Native American art today, there are four extremely well-known traditions: the wood-carving traditions of the Northwest Coast tribes, Navajo blankets, Tohono O’odham baskets, and Pueblo pottery. Of these, Pueblo pottery is probably the best known.

With regard to art, in traditional Native American societies art was not divorced from function. In fact, in none of the 500 American Indian languages is there a word which can be translated as “art” as it is understood in English. Art was simply a part of everyday life, not something to be separated from it, or to be hung in special buildings. Goods were decorated to enhance their aesthetic qualities and/or their spiritual power.  

Pot 6

Polished Pot 2

For many centuries, Pueblo people have made and used a wide variety of pottery containers, including bowls, jars, cups, ladles, and canteens. Pueblo potters also produced figurines, effigy vessels to be used for religious purposes, pipes, and prayer meal bowls.  The pottery was, and still is, often highly decorated and was traditionally traded throughout the region.


Traditionally, women are responsible for forming and firing the pottery vessels. Mothers and grandmothers usually teach their descendants the techniques of the craft. While women traditionally did most of the decorating, it is not uncommon for men to paint vessels made by women.

painted pot

Pueblo pottery-making is not complicated with regard to materials or construction. It involves three basic materials: earth, water, and fire. In making pottery, the potter must cooperate completely with the materials. Attempts to push beyond the limits of the materials will result in failure.

Pueblo pottery is traditionally formed with a coil technique in which coils of clay are circled around the base of the pot to form the walls of the vessel. To form the pot, the vessel walls are constructed of bands or ropes of clay laid one on top of another. These clay ropes are then pinched together to build the pot in the desired size and form. The walls of the pot are then smoothed and shaped with pieces of gourd called kajepes. Once the basic form is completed, the pot is left to dry. In a semi-dry state, the pot is then scraped with a gourd scraper which removes any irregularities and further refines its shape. A red slip is then applied with a piece of soft buckskin. The pot is burnished with a stone before the slip has dried. This step gives the pot a glossy finish.

In order to promote even drying and to minimize warping, temper is added to the clay. Temper may include sand, pulverized rocks, and ground potsherds. Temper varies according to region-and the type of clay and other materials available in the region-as well as to the personal preferences of the potter. In some areas, such as the Hopi mesas, sand naturally occurs in the mined clay and therefore the potters rarely need to add additional temper. At Taos and Picuris, the clay is naturally tempered with inclusive mica and the result is a very durable ware suited for cooking. At Zuni, the potters generally use ground potsherds: this means that pottery which might be hundreds of years old is incorporated into the new pottery. At Santo Domingo and Cochiti, volcanic tuff, usually called “sand,” is used for temper, while at Zia and Santa Ana, potters use a water-worn sand.

Pottery is generally made during the warm months as the clay does not dry as well during the cold months and firing is not as successful. In order to survive the initial heating in the fire, a piece has to be absolutely dry. If there is any moisture, the potter will hear the disappointing sounds of steam mounting and popping out a portion of the vessel to make its escape.

The fuels used for the firing vary from pueblo to pueblo and potter to potter. Among the Hopi, for example, coal was often used for firing the pots. In the other areas where coal was not available, the potters would use a combination of wood and animal manure. At San Ildefonso, for example, the fire is smothered at its peak with powdered horse manure which gives the pottery an even, lustrous black surface.  

The process of firing the pottery is a relatively short process. It usually takes only a few hours. During this time, the fire must be carefully monitored. The ware is stacked on grating, made from old pottery sherds and specially made pottery baffles, to allow for even air circulation and heating. The methods of firing vary among the pueblos.

The firing is done outdoors and thus is dependent on weather. If the ground is wet, or if it is snowing or raining, or if it is windy, then the pottery cannot be fired. While there are some Pueblo potters today who may use an electric kiln to provide greater control, the pots fired this way are considered to be dead.

For several centuries-from about 1300 to about 1700-Pueblo potters used a lead-oxide glaze in decorating their pots. This glaze gave the dark designs a lustrous finish. The impurities in the lead glaze render the pottery surface dark brown or black or occasionally slightly green.

Each of the Pueblos has its own distinctive decorative styles. In addition, within a Pueblo the work of a particular potter, or the potter’s family, can sometimes be recognized. Zia pottery, for example, often uses bird motifs and the undulating ‘rainbow’ band. Zia designs are sometimes similar to those used in Acoma and Laguna.

Cochití pottery has traditionally been black-on-cream. Cochiti designs often include free-floating elements and ceremonial motifs such as clouds and lightning. The designs at Tesuque are similar to those used at Cochiti.

Among the Hopi, the surface of the pots is floated. This is a process in which the surface is moistened and then rubbed with a worn stone. This gives the finished surface a dense and satiny sheen.

Zuni designs often include a semi-realistic deer motif with a line leading from the heart to the mouth. This is most often called the ‘heart-line’ deer.

The designs used by Santo Domingo potters tend to be geometric, but include some bird and floral elements. At San Ildefonso, the potters use a combination of geometric and curvilinear design elements, as well as bird and floral motifs.

The most famous San Ildefonso designs are the black-on-black designs pioneered by María and Julian Martinez. This technique involves an initial overall polishing of the vessel with red slip. Then   designs are painted over the polished surface using a thinned mixture of slip. Before the firing the jar is a matte red-brown on polished red, and after the firing the more recognizable matte and polished black.

At times some pottery designs are borrowed by potters from different Pueblos. For example, in the late 1870s, Acoma potters used a parrot design. This design was then copied by the potters at Zia who refer to these birds as “Acoma parrots.”

Pueblo pottery since the late 1800s has become well known as collectable art work. This has created some conflicts with traditional Pueblo culture. The collectors who buy Pueblo pottery, almost all of whom are non-Hopi, want to know who made the piece and therefore a signature on the pot is important to them. However, traditional Pueblo culture views the individual as a vital part of the whole. Thus personal recognition has largely been shunned. This attitude changed slowly in the twentieth century and recognition of the work of individual potters has now become commonplace.

sig line

My Native Roots

 When I was growing up I was told I was part Osage Indian, one quarter.

My father was given away when he was an infant, to his mother’s sister to raise.  Supposedly, his mother didn’t want a boy.  I met her once, when she came with a husband and two children, both a boy and a girl, to visit, about the only contact any of us ever had with her.  When she died I recall my mother telling me she’d left each of us $1.00 in her will, then told me it was an insult and that the woman had effectively cut us out of her will by doing so.

The aunt that brought him up also had two daughters, and at Christmas time when my father was a boy he would see them get new bikes and things while he got nothing.  This is what my mother narrated to me about what he had shared with her about his experience.

His father was a Native American which he knew little about.

Upon asking him about the Osage Indians, when I was a child, I recall him saying “Those are the Arkansas Indians, honey”.

My mother said to me once that I was very lucky to have my dad for a father, and she quoted statistics about children who are sexually abused, one out of five.

Indeed I was very lucky to have my father for a father, who was a very good man, and humble.

I once looked up information about the Osage and found a page about them, but it said they were in Oklahoma, not Arkansas.  I saw pictures of people but could not resonate.  Those in the pictures were older people and they looked so beleaguered and broken, like the life force had been sucked out of them, and not quite of the spirit as I would have imagined.

I wanted to ask my father more about it.  He was getting on in years and retired living over a river in Arkansas, the White River.  I called him and what he told me shook up my world.  He said he’d been talking to his aunt and whatever it was she told him made him believe that in fact we were probably Sioux, not Osage.

I was upset hearing it.  How can you go from being Osage, thinking you were Osage all your life, then hearing now that you’re Sioux after all?

I went to work and shared it with a lady I worked with.  She grew up on the rez… a rez in Michigan, I believe it was.  She was like “Ah, hey, it’s all the same.  Sioux is a Nation, Osage is a tribe”.  So, I was satisfied in that… I guess, so I went on, now believing it must be Osage/Sioux that was my blood.

I talked about my dad’s father with my aunt in Arkansas many years ago who shared with me some information about my father’s father.  She said his name was Davis and he lived on a river in Arkansas.  I’m not sure which river she told me, and maybe she said it was the Arkansas River, and I’m not sure now if she said he lived on a house boat, but I think she did.  She’s passed away now and so has my father so I can’t ask again.

It wouldn’t be long before my world would be turned around again, concerning my Native heritage.

SS, he is a member at a forum I used to belong to.  He had posted about the Lost Cherokee of Arkansas, Cherokees on the Arkansas River, from which he also has Native blood, along with a link to their webpage, the webpage of the remnants of this Cherokee tribe who are trying so hard to get status and recognition.  When I’d read at their site, it seems they were having some trouble with the Chickamauga, whom they said were stealing their claims and being deviant, dishonest, and treacherous.

So, there are Cherokee Natives in Arkansas?  

I recall I had wanted to share the Cherokee Morning Song with SS, previous to this.  When I clicked the link he posted and went to the site, the Cherokee Morning Song was playing.  I thought ‘Well, SS has already seen and heard it then’.

My father was going by the best of his knowledge I’m sure, which was scant at best.  He never had a computer or Internet and could not have done research by means of the Internet which is such a vast resource.

Lost Cherokee of Arkansas and Missouri


Cherokees on the Arkansas River

Who We Are

In the early 19th century, the traditional boundaries of the Cherokee began to be pushed from the eastern U.S., west across the Mississippi River to Arkansas and Missouri.

Through a series of moves by the federal government, the Cherokee would be moved again to Oklahoma.  

However, many stayed on the Arkansas River,

remaining on the only lands the Cherokee of Arkansas and Missouri ever agreed to exchange for.

I highly doubt my father knew about the Cherokee in Arkansas, and had he I’m sure he would have considered it.

Back to the Cherokee Morning Song, the pictures.

There is a female in one of the pictures that is the carbon copy of a young loved one of mine, my young kin who is through the lineage of my father, and my father’s father.

This is the female in the video:

If I tried hard enough, I could probably get a better picture, because I’ve seen her face in the face of my young kin and I’ve seen the face of my young kin in hers.

Could this be my ancestor?  Even my grandfather?  Something inside whispers to me and I ache inside and tremendous emotions are stirring within but what is it?!  What is it… what brings me near to tears… when I look at you.

Somehow, someway, these people are my family, my kin, my blood, my tribe, my brothers, and sisters, and I can feel them, their blood runs through my blood, through my spirit, and we are One.

Something so familiar.  I know these people, and yet I’ve never met them, though they are a part of me and the spirit that moves within me.

I have to laugh at myself and lament at the same time.  For all I know these could be the pictures of Apache or other Natives featured in this video, I can’t know.  I only know what my insides relay to me, and it is very deep and strong, stirring the depths of my soul.

I still have pictures of the pow wow in my mind.  I don’t know if I attended more than one, and I must have been very little, but I was there.  All the dust kicking up as the Native dancers shook it up during their sacred Native dance.  It was in a place that transcended time.  Some place in the desert, isolated.

I was born and grew up in Arizona, among the Apache, Navajo, and Pima tribes.

Those days were not like these, there was a stillness, a spirit in the air and about, palpable, discernible, always moving, stirring within one’s soul.

The sun was bright, very bright, and Nature had its way, and that Spirit moved through Nature, and through the stillness, and through the Natives, and through me.

I was always ever listening for the spirit.  Feeling it, letting it pass through me, touching it, relishing in it.  Such a beautiful, tangible, mysterious and powerful Great Spirit.

I once brought up the story of being told I was Osage, then later Sioux, what the lady I worked with said, and what my aunt had told me, to a lady at another group, who was also of Native blood.

When she heard the mention of Davis she shared something with me.  She is a bit of a historian though she calls herself a researcher.  This is part of what she shared with me about the name Davis:

From Barb Lantto:


Pacahontas’ mother was Cherokee. Her father was “Mr. Powhatan”. Or Algonquian.all the people on the East Coast to beyond the Great Lakes were

Algonquin and they all spoke Algonquian. Everybody. It took me a while to catch on to how there was so much communication between what American History said were many separate tribes.I followed my people from Delaware to Virginia to

North Carolina to Clay County Kentucky and beyond.

After Poca ( Matoaca) was kidnapped , raped by the English and forgiven by the church, Most of those (her) people were massacred or poisoned. Poca’s sister, Nakita, managed to get a way to the Virginia Mountains.Her granddaughter married a DAVIS and had children. ( around 1660)Since that time Davis has been mostly Cherokee, clear to Texas, and Cherokee County Texas.

There is another part of the “Poca” story that I don’t devulge. to the public. I have been told, but I don’t tell.The tribe had to be built up from almost nothing.So there was much intermarrying and many children born. Today there are millions.of Cherokee or Pocahontas’ descendants.The Cherokee will say that if you have one drop of Cherokee , you are Cherokee. Poca’s mother was from Bear Creek of Virginia.

I wanted so much to look up and post some of what SS shared one day but I couldn’t find it, it’s like a needle in a haystack. There is a search feature at the forum he and I were both members at but it will only search words in thread titles and members names.  It will also pull up everything that has the search term within a word.  Now, imagine how many words have “SS” in them.  Lots of words, I’ll tell you.  It is boggling to sift through.  If I took my time with it seriously, I could find it, but honestly after sorting through it for a while and each post I could locate of his I got tired of it and decided to proceed with my post without it.

In the meantime I was led to other information that had mention of the Cherokee, one of which I posted long ago, long before the notion that I could be Cherokee.  I’d posted it for SS to see but he never replied and so I think he never did see it.  I also found a post by him which I had never seen which related some of the same information.  I don’t know the validity of the information but it is something to consider.

This, I had found long ago and posted, then reposted at the forum SS and I both belonged to.

The Manifest Destiny of the United States was created to expand the territory of the Aryans at the expense of the native populations. As always, the Illuminati seek to destroy native peoples and their cultures. This is an attempt to destroy their knowledge of God-Mind, as well as the possibility that the natives will impart this information on to others. Especially important is their need to eliminate native cultures with ancient knowledge of Atlantis and Lyrae.

The natives that gave them the most problem were the Cherokee Indians because this tribe retained most of their Atlantean knowledge, even accessing the Bear/Bigfoot frequency for information. For this reason, these people were uprooted from their homeland in the southern Appalachian Mountains, and forcibly marched to Oklahoma on what is now known as The Trail of Tears. Many died along the way. Only a remnant remained in North Carolina, Tennessee, and Georgia. In the north, the vast Iroquois/Mohawk nation was disbanded. The Montauk, direct descendents of the Atlanteans who call their leader Pharaoh, were systematically eliminated.

World War II was a test of the final globalization and extermination projects. It was also designed to test mind-control machinations; to test the use of fluoride which deadens brain activity and slows resistance to authority; to experiment with slave labor camps and study the development of resistance; and to teach the masses to spy and report on one another.


this is the atlantean tribe!

Derived from the Cherokee term “Ani-kituhwagi” meaning “people of the Kituwah” the name Keetoowah has become synonymous with the conservative “fullblood” element of the Cherokee Nation. It is believed that the Kituwah settlement was the original nucleus of the Cherokee people in the mountains of North Carolina along the highland regions of Cherokee Homelands. Benny Smith, Cherokee Elder, agrees with this definition, ” It is highly probable that Keetoowah was derived from “go-doo”, a Cherokee word meaning on top, on the surface, or uppermost. The mother settlement of the Ancient Cherokee was called Kituwah, which is now Keetoowah, and was located in the uplands “Go-doos” is often used to refer to the highlands in relations to the low bottomlands or prairie lands.

Although Kituwah was synonymous with the older mother towns, the story of the origins of Kituwah goes much farther back in Cherokee history. According to legend, the Cherokee people originated from an island in the Atlantic Ocean somewhere east of South America where they were continually plagued by attacks from neighboring peoples. In spite of the fact they were heavily outnumbered, the Cherokee were consistently victorious in their struggles. One enemy saw in the plume of smoke from the Cherokee encampment an eagle bearing arrows in it’s claws, became convinced that the Cherokee were the divine’s chosen people and withdrew the assault. According to the same legend, the breathgiver did indeed grant the Cherokee unlimited and mysterious powers. Their wise men were accorded the special gift of being able to interpret and act upon the breathgivers wishes.

As time passed, this ancient and mysterious clan of wise men became known as the “Ani-Kutani”. Because of their mysterious powers and control over the forces of nature, the Ani-Kutani totally controlled the religious function of the Cherokee Nation. The Ani-Kutani grew to be a clan among the Cherokee, as opposed to a society, because their power and position had become hereditary. As the powers granted to the Ani-Kutani were granted by special dispensation from the divine breathgiver, they were only to be used for the best interests of the people.

Pg 74 – 75

n Slavery in the Cherokee Nation

n By Patrick Neal Minges

Then again, maybe it was he who was surmising that these were an atlantean tribe.  hmm, don’t know.

Makes for a mystical mystery though.  I wish I could recall the things I’ve read of Atlantis.  I def read that there were red skinned people there, and also that they escaped the doom ahead of time.  Would have to find all that again.

May The Breath Of The Great Spirit Move Through Nature And Through You.




Cherokee Morning Song


Posted in Uncategorized

The Alamo Wellness Center Hosts the 2010 “Gathering of Native Youth”

Thursday September 23rd it’s The Gathering of Native Youth at The Alamo Wellness Center. Host Drum group will be “Eyabay”, with Workshops, Presentations, and Musical Performances by Award Winning Native American Recording Artist Jason “Smoke” Nichols of RezHeadz Entertainment. With Comedy Performances by Dakota Black and Showtimes “Pow-Wow Comedy Jam”, Award Winning Comedian Marc Yaffee. FREE to the Public Courtesy of Alamo Navajo Health Center. This will be a Drug and Alcohol Free Event.

For more information Contact the Alamo Behavioral Health Department at 575-854-2626

National Parks & American Indians: Death Valley

( – promoted by navajo)

Death Valley 5Death Valley, located in California, is the hottest, driest, and lowest place in the United States. It is an area of sand dunes and wilderness. Non-Indian tourism into this desolate region actually began in 1926 and in 1933 President Herbert Hoover created the Death Valley National Monument by Presidential Executive Order. While some saw this act as the first step in transforming one of the earth’s least hospitable spots into a popular tourist destination, for the Timbisha Shoshone, the aboriginal inhabitants of the area, this action made them landless. While the Timbisha Shoshone were not forced from their traditional homeland, the control over their land (and thus over their lives) was assumed by the National Park Service. Death Valley officially became a National Park in 1994.

Death Valley 6

Death Valley is called tumpisa by the Timbisha Shoshone. The name means “rock paint” and refers to the red ochre paint that can be made from a type of clay found in the valley. The name Timbisha means “Red Rock Face Paint.”

Timbisha 1

The creation of the new national monument in 1933 was the result of lobbying by the Automobile Club of Southern California. Monument planners emphasized Death Valley’s unique animal and plant life, but seemed to be unaware of the small groups of Indians living throughout the new federal park.

Timbisha 2

In 1936, the Bureau of Indian Affairs and the National Park Service set aside 40 acres as a village site for the Timbisha Shoshone in Death Valley. The Civilian Conservation Corps built timber and adobe houses for the Timbisha. The model community was intended to provide modern homes for Indians near wage work at Furnace Creek. In addition, the community would have a trading post where the Shoshone women could market their intricate baskets and a laundry service where they could work.

For more than forty years, the Timbisha Shoshone seemed almost invisible to the National Park Service, the Bureau of Indian Affairs, and the federal government. Then, in 1978, Timbisha Shoshone leader Pauline Esteves negotiated an agreement with the Indian Health Service and the National Park Service to provide a new domestic water supply and waste disposal facilities for their village in Death Valley National Monument. The Timbisha Shoshone also purchased four trailers to augment their housing and finally receive electrical service.

In 1982, the Timbisha Shoshone obtained federal recognition from the United States government. They were one of the first tribes to obtain federal recognition through the Bureau of Indian Affairs federal acknowledgement process.

In 1994, the California Desert Protection Act added millions of acres to the Death Valley National Monument and made the entire area into a National Park. The act included a provision to conduct a study of the aboriginal homelands of the Timbisha Shoshone for the purpose of identifying lands which would be suitable for a reservation. The study was to be done in consultation with the tribe. Of the half a dozen tribes who had lands within a national park at this time, only the Timbisha Shoshone did not have a reservation.

Three years later, the leaders of the Timbisha Shoshone were notified by the National Park service that they would have to give up their 40 acre camp in the Death Valley National Park. While Death Valley has been a part of the Timbisha homelands for hundreds of years, the Park service had long maintained that no Indians had lived in the area.

In 1999, the National Park Service and the Timbisha Shoshone reached an agreement which gave thousands of acres to the tribe. Under the agreement, the tribe received 300 acres near the Park’s main tourist center which the tribe could use for homes, a gift shop, a medical clinic, and a motel. In addition, the tribe received 3,000 acres outside of the Park from the Bureau of Land Management.

In 2001, the Timbisha Shoshone held a celebration at their old Indian Village at Furnace Creek. Timbisha elders and the National Park Service personnel met together at a barbeque to symbolize a new era of cooperation.

Today the official website for the park says:

The Timbisha Shoshone Indians lived here for centuries before the first white man entered the valley. They hunted and followed seasonal migrations for harvesting of pinyon pine nuts and mesquite beans with their families. To them, the land provided everything they needed and many areas were, and are, considered to be sacred places.

At the present time, the Timbisha Shoshone have a village at Furnace Creek.

Timbisha 3


Was reading in an old post I found today. I’ve read this man’s words in a few places before and he has a very strong and unbent character, I don’t know where he gets it from as it is very uncommon in this day and time.


resistance ..this! ancient FIRE

To resist what? ->resist ! the ability to resist, to remember that you must not give in to evil, resist, most humans if not all have lost this ancient warrior fire –this is your planet! resist! don’t fall asleep.

“HONOR”!,. that is what you all have forgotten in consciousness.

Resistance , the ancient warriors understood it, your enemy is an alien intelligence who has come to claim your world, destroy you, murder you, animals, plants, all our creators gifts will it all be lost like ,,tears ,,,in the rain? , what betterway more “honorable way to die> , die free,… a coward dies a thousand times ,but the warrior dies only once!


all the power that you will ever need to drive this invaders from your world you already have inside you,, if only you stopped with the BS , the sex talk, the mindless arguments, who’s a snake who is not, and the religious nonsense about some got dam savior, stupidity , you are your own saviour,your own God if you can remember who you are{what you are,,,an immortal infinite being}


I think the only thing he might have neglected is a savior is a leader!  One who can lead people in consciousness and the fight against evil which must be destroyed!


If only we could set that ancient fire of RESISTANCE to burning within the souls of men.


A ho,




September 18, 2009 – J. Craig Venter, Ph.D., founder, president and chairman of the J. Craig Venter Institute (JCVI), has been named a recipient of this year’s National Medal of Science. Dr. Venter will be awarded the Medal from President Obama on October 7 at a White House ceremony.…


Quoting Stompk:

Now, what was Obama giving this most prestigious award to JC Venter for?

Well, Venter was the first scientist to successfully map the genetic code of humans..But he wasn’t happy with that. He wanted to “create” synthetic life…



The atheists have jumped on board with this, attempting to discredit God. They say, “see, man can create life!”. But, Venter still needs a living cell as a host for his synthetic life, or as he has named it, Synthia.



The fatNow, as Venter has said, this is completely controlled through computer software. Once a person is infected by this synthetic life, it self replicates, until the entire person it has infected is actually a synthetic person, effectively creating a planet of zombies that can be controlled through a software program beamed world wide through Satellite and HAARP technology..her of genomics and the founder of synthetic biology startup Synthetic Genomics, Craig Venter, is now officially god.…


Quoting Stompk:

Furthermore, Venter want to put his Synthia in vaccines.



“We decided that [by] writing new biological software and creating new species, we could create new species to do what we want them to do, not what they evolved to do,” says Venter.

Venter has founded a company called Synthetic Genomics, where he intends to use these new species to do things like make new fuels and new vaccines.…



Now, here’s where it gets really creepy. Venter has put a watermark into the genetic code of Synthia..and before I post what he put into the code, I would like to remind readers of Revelations…


Revelation 13

15And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

16And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:

17And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

18Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.


From Stompk’s thread,  The Beast Of Revelation Is Named Synthia:…


I added some pictures from my findings to the mix upon reading the word ‘zombies’. Later I would go back and read through the thread properly.






These were a few magnification close-ups from two pictures that were taken at a Virtual Town Hall meeting of Hillary Clinton.

More here:…

and here:…

The origins of the pictures is not so assuring:…

virtual reporting was done from a men’s urinal, not knowing the location of Clinton’s Creepy Town Hall meeting.

Posted in Uncategorized

THE LONGEST WALK 3 (Reversing Diabetes)(Updated Route & Edited)

( – promoted by navajo)

(Printed with permission)

THE LONGEST WALK 3 (Reversing Diabetes) Feb 14 – July 8, 2011

In less than 6 months we will embark on another historic journey — an event so great and much needed for all of America!

This is a 5,000+ mile Walk Across America to bring awareness of the devastating effects of diabetes and how it can be reversed by changing our entire diet and lifestyle! This disease is at epidemic levels across America, and throughout Indian Country.

We will hold community talks along the way about reversing diabetes, and heart disease. We will be advocating for major changes in our eating habits, while promoting beneficial exercise programs. Our goal will be to REVERSE DIABETES AND RAISE THE CONSCIOUS OF AMERICA THAT WE MUST HALT THE WORST DIET IN THE WORLD! Along both routes we will be launching a CLEAN UP MOTHER EARTH campaign, picking up trash along both routes!!

I did an Inipi (sweat ceremony) with a tribal member who had not been able to do the Inipi for a long time due to his diabetes. He looked like a new man afterwards. I have also done ceremony with various tribal members who have to take insulin during the ceremony and have something to keep their blood sugar level up.  Ceremonies, you know those ceremonies that used to banned by the United States because of that religious bigotry that led to the American Indian Religious Freedom Act of 1978? But some say the Inipi was to make The People stronger and the seventh most sacred rite is a vision for an entire Nation. What could be more urgent overall –

We will hold community talks along the way about reversing diabetes, and heart disease. We will be advocating for major changes in our eating habits, while promoting beneficial exercise programs.

– since before we can help others, we must take care of ourselves? Read what I say next twice. That man I first mentioned who looked like a new man after the Inipi, adopted a girl he has to help take care of.

So, I have a question for our congressional representatives who hopefully see this. Do you care?

Native American Diabetes rate More than double national average

ANN ARBOR, Mich. – More than 16 percent of American Indians and Alaska Natives aged 20 and older have diagnosed diabetes, compared to a national average of seven percent.

I mean, I know john (little “m”) mccain doesn’t care.

I know palin “to hell with the Native Alaskans” what’s her 1st name doesn’t care.

I know the Arizona “kill all other ethnic studies but white” politicians don’t care.

But what I’m a tryin’ to say, with the future of the Democratic Party at stake and all now, is that – maybe you should.

(all bold mine)

U.S. Minority Population Could Be Majority By Mid-Century Census Shows

The rise in the minority population is due to recent sharp increases in minority births, especially among Hispanics, who accounted for more than half of total U.S. population gains last year. There are now roughly 9 births for every 1 death among Latinos, compared to a roughly one-to-one ratio for whites.


Some 64% of the nation’s Hispanic population are of Mexican origin
(see table). Another 9% are of Puerto Rican origin, with about 3% each of Cuban, Salvadoran and Dominican origins. The remainder are of other Central American or South American origin, or of origin directly from Spain. About 7% are of unspecified national origins. It should be noted that these figures pertain to ethnic self-identification; the same dataset (abstracted from the 2007 American Community Survey) indicates that 60.2% of all Hispanic and Latino Americans were born in the United States.[38]  

“..blood of Mexicans is primarily American Indian.”

Care now?

We will be leaving La Jolla (San Diego County), California on February 14, 2011 (Valentine’s Day – Heart Day) following a pipe ceremony, and other events, and entering Washington DC on July 8th, 2011 (Note: Facebook only allows events to be posted that are 4 months or less — this walk is actually about 5 months).

Southern Route:

California- Feb 14 – Feb 24

Arizona – Feb 24 – Mar 16

New Mexico – Mar 16 – Apr 6

Texas(panhandle) – April 6 – Apr 8

Oklahoma – Apr 8 – Apr28

Arkansas – Apr 28 – May 1

Louisiana – May 1 – May 17

Mississippi – May 17 – May 20

Alabama – May 20 – May 22

Florida – May 22 – June 12

Georgia – June 12 – June 19

South Carolina – June 19 – June 25

North Carolina – June 25 – July 2

Virginia – July 2 – July 8

The Longest Walk 3 is welcoming a NORTHERN ROUTE from Portland, Oregon to Washington DC!! Chris Fransisco will be leading this route. Please help support both routes. We Need Your Help!!


Northern Route:

Oregon February 14 – March 3

Idaho March 3 – March23

Wyoming March 23 – April 5

Nebraska April 5 – April 19

Kansas April 19 – May 10

Missouri May 10 – May23

Illinois May 23 – Jun 1

Indiana June 1 – June 15

Ohio June 15 – June 25

West Virginia June 25 – July 1

Virginia July 1 – July 8

STATE COORDINATORS ARE NEEDED IN THESE STATES. If you or someone you know is willing to make a commitment of this type, please contact our National Coordinator, Goodz Cloud (also on Facebook) or myself. Please let us know as soon as possible since we have less than 6 months left!!


There will be a Mid-walk break from May 11 – 17th, while we’re in Louisiana for the walkers to travel back home, or help the communities in that state.

We also welcome a Link run coming in from Rapid City, South Dakota, meeting us in Oklahoma. For more info on this, please contact Tokala Banks.

Each day the walkers will walk a total of 15 – 25 miles, and the runners will run between 50 – 100 miles. This event has a ZERO TOLERANCE POLICY on DRUGS/ALCOHOL — this will be your only warning.

We are currently in need of local event planners, volunteers, supporters, and musicians willing to play benefit concerts along the route. If you are interested in making a commitment of this type, or know of anyone, please contact us via email or phone. We will then put you in contact with one of our State Coordinators in your area.

We have only 6 months before the start of this historic event. Our route is taking us along much of the southern coastline. We have and will address any needs while the walk is in your state, with adequate notice. So please let us know as-soon-as-possible.

Goodie Cloud

National Coordinator

The Longest Walk 3/Reversing Diabetes 2011

(218) 209-0232

Tatanka Banks

President, Dennis Banks Co.

(952) 220-9046

Northern Route:

Chris Francisco

(503) 515-6239




Dennis J. Banks

Ojibwa Warrior

Diabetes Information:

Native American Diabetes More Than Double the National Average:


American Diabetes Association Home Page:

Longest Walk Northern Route Information:

Facebook link:…

The birth of the Long Walk to Reverse Diabetes 2010 with Dennis Banks:…

The LongestWalk NorthernRoute Facebook Fundraiser:…

Updated Route:

Northern Route:

This route is currently being updated and will include Oregon, Idaho, Montana, South Dakota, North Dakota, Minnesota, Wisconsin, Illinois, Indiana, Ohio, West Virginia and Virginia.

LW32011 (2)

Red Town Radio

Upcoming Episodes

Chris Francisco (Navajo) – Longest Walk 3

Red Town Radio

Date / Time: 9/4/2010 1:00 PM

Category: Politics Progressive

Call-in Number: (646) 929-0892

   THE LONGEST WALK 3 (Reversing Diabetes) Feb 14 – July 8, 2011 The Longest Walk northern route 2011 is being organized by Chris Francisco, Navajo from Shiprock, N.M., living in Portland.

This is a 5,000+ mile Walk Across America to bring awareness of the devastating effects of diabetes and how it can be reversed by changing our entire diet and lifestyle! This disease is at epidemic levels across America, and throughout Indian Country. LW III will hold community talks along the way about reversing diabetes, and heart disease. They will be advocating for major changes in eating habits, while promoting beneficial exercise programs. The goal is to REVERSE DIABETES AND RAISE THE CONSCIOUS OF AMERICA THAT WE MUST HALT THE WORST DIET IN THE WORLD! The Longest Walk 3 is welcoming a NORTHERN ROUTE from Portland, Oregon to Washington DC!!

– snip-……………