First Nations News & Views: Wounded Knee memories, Seattle totem pole honors carver killed by cop

Welcome to the seventh edition of First Nations News & Views. This weekly series is one element in the “Invisible Indians” project put together by navajo and me, with assistance from the Native American Netroots Group. Last week’s edition is here. In this edition you will find a remembrance by Carter Camp of the Wounded Knee siege 39 years ago, a look at the year 1954 in American Indian history, five news briefs and some linkable bulleted briefs. Click on any of the headlines below to take you directly to that section of News & Views or to any of our earlier editions.

Carter Camp Tells Why Wounded Knee Siege of 1973

Still Matters Today

Carter Camp marked as a warrior

Carter Camp marked as a warrior at Wounded Knee, S.D., in the late winter of 1973

Thirty-nine years ago at the end of February in 1973, some 250 Oglalas and their supporters in the American Indian Movement took over the hamlet of Wounded Knee on the Pine Ridge Reservation in southwestern South Dakota. The immediate catalyst for the protest was the corrupt leadership of the tribal chairman, Dick Wilson. By many traditional Oglala, he and his administration were viewed as an extension of the “colonial” system that had ruled the reservations for decades despite a veneer of sovereignty conveyed by the Indian Reorganization Act of 1934.

But their objections in this specific matter had their roots in a different, broader issue, one that remains unresolved to this day, the unfulfilled promises in hundreds of broken treaties and other agreements between Indians and the U.S. government. Those pacts smoothed the way across the nation for the expropriation and occupation of the land of hundreds of tribes as well as the destruction of our culture, our languages, our religions and our traditions.

By the time of Wounded Knee, AIM had been in the forefront of high-profile protests against the injustices against Indians by the government for nearly five years. It had already organized an occupation of Alcatraz Island, marched across the country to Washington in the Trail of Broken Treaties, and occupied BIA headquarters, making off with boxes full of documents after a week inside the building.

The takeover at Wounded Knee had resulted in a siege by U.S. Marshalls and the FBI that lasted 73 days. I was there for 51 of those days, leaving only when it briefly appeared a resolution had been achieved. The siege continued for another three weeks. When it was over, two members of AIM and one federal marshall were dead. In the following two years, 60 AIM members and two FBI agents were also killed.

Though his name is less known than that of Russell Means and Dennis Banks, in the AIM leadership at the time was a young Ponca man named Carter Camp. He was chosen as war chief.

But let my friend Carter tell this story in his own words, compiled from a number of his writings and interviews over the past dozen years.

-Meteor Blades

By Carter Camp

Carter posts at Daily Kos as cacamp.

Ah-ho, My Relations,

I ask you to remember that our reasons for going to Wounded Knee still exist and that means the need for struggle and resistance also still exist. Our land and sacred sites are threatened as never before. Even our sacred Mother herself is faced with unnatural warming caused by extreme greed.

Wounded Knee takeover leaders were upset by the Nixon

White House’s response to the siege and asked for

Secretary of State Henry Kissinger to visit.

Here an interviewer asks Carter Camp if that’s really

necessary. Camp asks, “Why not? Indians are just as

important as any other issue the U.S. has, like Vietnam.”

In some areas of conflict between our people and those we signed treaties with, it is best to negotiate or “work within the system.” But, because our struggle is one of survival, there are also times when a warrior must stand fast even at the risk of one’s life. I believed that in 1973 when I was 30 and I believe it today at 70. But to me Wounded Knee ’73 was really not about the fight, it was about the strong statement that our traditional way of living in this world is not about to disappear and our people are not a “vanishing race” as wasicu (white) education would have you believe. As time has passed and I see so many of our young people taking part in a traditional way of living and believing, I know our fight was worth it and those we lost for our movement died worthy deaths. […]

Today is heavy with prayer and reminiscence for me. Not only are those who walk for the Yellowstone Buffalo reaching their destination, today is the anniversary of the night when, at the direction of the Oglala Chiefs, I went with a special squad of warriors to liberate Wounded Knee in advance of the main AIM caravan.

For security reasons the people had been told everyone was going to a meeting/wacipi in Porcupine, the road goes through Wounded Knee. When the People arrived at the Trading Post we had already set up a perimeter, taken 11 hostages, run the BIA cops out of town, cut most phone lines, and begun 73 days of the best, most free time of my life. The honor of being chosen to go first still lives strong in my heart.

That night we had no idea what fate awaited us. It was a cold night with not much moonlight,  I clearly remember the nervous anticipation I felt as we drove the back way from Oglala into Wounded Knee. The Chiefs had tasked me with a mission and we were sworn to succeed, of that I was sure, but I couldn’t help wondering if we were prepared. The FBI, BIA and marshalls had fortified Pine Ridge with machine-gun bunkers and armored personnel carriers with M-60s. They had unleashed the GOON squad [Dick Wilson’s Guardians of the Oglala Nation] on the people and a reign of terror had begun. We knew we had to fight, but we could not fight on wasicu terms. We were lightly armed and dependent on the weapons and ammo inside the Wounded Knee trading post, I worried that we would not get to them before the shooting started.

As we stared silently into the darkness driving into the hamlet, I tried to foresee what opposition we would encounter and how to neutralize it. We were approaching a sacred place and each of us knew it. We could feel it deep inside. As a warrior leading warriors I humbly prayed to Wakonda for the lives of all and the wisdom to do things right. Never before or since have I offered my tobacco with such a plea or put on my feathers with such purpose. It was the birth of the Independent Oglala Nation.

Things went well for us that night, we accomplished our task without loss of life. Then, in the cold darkness as we waited for Dennis and Russ to bring in the caravan (or for the fight to start), I stood on the bank of the shallow ravine where our people had been murdered by the 7th Cavalry [in 1890]. There I prayed for the defenseless ones, torn apart by Hotchkiss cannons and trampled under hooves of steel by drunken wasicu. I could feel the touch of their spirits as I eased quietly into the gully and stood silently, waiting for my future, touching my past.

Finally, I bent over and picked a sprig of sage – whose ancestors in 1890 had been nourished by the blood of Red babies, ripped from their mothers’ dying grasp and bayoneted by the evil ones. As I washed myself with that sacred herb, I became cold in my determination and cleansed of fear. I looked for Big Foot and YellowBird in the darkness and I said aloud:

“We are back, my relations, we are home.”

Carter Camp being interviewed for the

2009 PBS special, “We Shall Remain.”

We were fighting every day and in danger every day. But it was a lot of fun. During the lulls in the fighting, or during the time when there was not actual danger, it was just a wonderful time being together. People would break out the drum every night and we’d sing together, and different tribes would sing their songs. We had Indian ceremonies that are very special to us, but we don’t bring ’em out in public. But now we could have ’em right there where everybody could participate. We don’t have to hide them around anymore. We had the elders, medicine men, women and children – all in Wounded Knee with us.

We were a strong community. We all had work to do and fighting to do. But at the same time, we could live together and do the things that we wanted to do, say the things that we wanted to say and understand this world the way that Indian people understand it. So it made us feel good. We just really were able to come together in a unity that you don’t hardly find in Indian Country. We’re different tribes and we don’t always get around to each other like that. I mean literally thousands of Indian people were coming from around the country. At any one time we might only have 700 or 800 people in Wounded Knee, but people were coming and leaving. Then, of course, a group of AIM people and the traditionalists stayed there throughout the thing.

Wounded Knee galvanized Indian Country, all over. During those 73 days we were in there, from Seattle to Washington, D.C., and from New York to Florida, Indian people were trashing BIA offices, protesting at the Indian Health Services, telling their own tribal governments to stop the leases with the uranium companies and the coal digging and that sort of thing. Indian people were just making themselves known.

Wounded Knee and the rise of the American Indian Movement and the struggle of the late ’60s and ’70s just changed everything about the way Indian people think of themselves. They started thinking in terms of the future, not of being exterminated or maybe this is our last generation that cares about being Indian. It just invigorated the entire Indian nations […] They started having pride in where they came from and what they were and who they were. […] It also made the government understand that once more there was a line in the sand that they couldn’t push us beyond. We had taken all we could absorb and that if they pushed us just too damn far then we’ll fight.

There is a excellent PBS documentary about the Wounded Knee takeover and siege on the Pine Ridge Reservation. Carter is featured in this 80-minute segment, We Shall Remain, Wounded Knee, Episode 5. (h/t exmearden)

We Shall Remain PBS header

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This Week in American Indian History in 1954

A secton of the Garrison Dam, the fifth largest earthen dam in the world. (Bureau of Reclamation)

On Feb. 27, 1954, the U.S. government took additional land from the Yankton Sioux Tribe to build the Fort Randall Dam and Reservoir in southeastern South Dakota. That dam and four others built on the Missouri River by the Army Corps of Engineers from 1946 to 1966 were approved for flood control, pollution and sediment control, navigation, conservation, recreation, hydroelectric power and enhancement of fish and wildlife under the Pick-Sloan Missouri Basin Program, a part of the Flood Control Act of 1944.

Construction of the dams and consequent flooding forced the relocation of more than 1500 Indian families on seven reservations, including some 136 on the Yankton Reservation. The tribes lost more than 350,000 acres. Besides the Yankton Reservation, fertile bottom land was condemned on reservations at Fort Berthold, Cheyenne River, Standing Rock, Lower Brule, Crow Creek and Santee.

The tribes didn’t only lose their land but also any timber, wildlife and native plants plus homes and ranches. In the case of Fort Thompson on the Crow Creek Reservation, an entire town was inundated. As a consequence, the BIA and Indian Health Service offices were moved off the reservation to Pierre, making it far more difficult for Indians they were supposed to serve to use them.

The losses also included spiritual ties to the land and the intangible benefits that came from living along the Missouri.

The tribes were never consulted about the project during the planning stages. No Indians were asked to testify during hearings on the projects in Congress. The Bureau of Indian Affairs, which supervises Indian land held in trust by the Department of Interior, raised no objections.

The Corps of Engineers handled negotiations. Tribal sovereignty and treaty rights, including the Yankton Treaty of 1858, were completely ignored. So also was the Winters Doctrine, a Supreme Court ruling that Indians have inherent rights to water resources on their lands. Philleo Nash, who had advised Presidents Roosevelt and Truman to integrate the Armed Forces and later served as BIA Commissioner under JFK and LBJ, would later say that Pick-Sloan “caused more damage to Indian land than any other public works project in America.”

The amount of money offered to owners of individual Indian land allotments was often significantly less than the amount offered to non-Indian land owners. Likewise, as the dam projects began in a time when termination of reservations was in full swing, government compensation for damages caused by the taking of communally owned tribal land was well below its market value. Land at North Dakota’s Fort Berthold Reservation of the Mandan, Hidatsa and Arikara people was condemned and bought for $33 an acre. Today, the earthen Garrison Dam is on the land, holding back Lake Sakakawea, and capable of generating some 583 megawatts of electricity.

Twenty-five years after the last dam was completed, the General Accounting Office undertook the first of four reports on providing better compensation, which you can see here: 1991; 1998; 2006; and, 2007

Today, the tribes whose land was taken have an on-reservation population of about 32,000, with another 20,000 enrolled members living elsewhere.

-Meteor Blades with a h/t to ojibwa

(First Nations News & Views continued below the frybread thingey)

FNNVs News Briefs Divider, San Serif

First Totem Pole in a Century Raised in Seattle for Victim of Police Shooting

John T Williams Mural Seattle
A large mural of

folk hero John T. Williams

is at 11th Avenue

between Pike and Pine

The strength of a First Nations community came together on Feb. 26 when a 33-foot-tall, 5,000-pound totem pole was ceremoniously carried a mile-and-a-half from its carving site on the shoulders of scores of supporters and erected near the 50-year-old Space Needle. It was the first totem pole erected in Seattle in nearly 100 years. Conceived and carved in the traditional manner, the cedar totem pole honors John T. Williams (Ditidaht), himself a master carver, who was shot and killed by Seattle police officer Ian Birk in August 2010. After months of protest by Indians and their supporters, the shooting death was found not justified. Officials said Birk took actions that were “outside of policy, tactics and training.”

John T Williams Totem Pole

As can be seen and heard in this disturbing video here, Birk stepped from his patrol cruiser and came up behind Williams on the street, who was walking and carrying a small, legal folding knife and a plank of wood which he had been carving. Birk told Williams to put down the knife. He then shot Williams four times in the back, killing him instantly. The entire encounter took eight seconds. Facing termination from the force after the damning report was released, Birk resigned.

Immediately after the shooting, the Williams family reported strained relations with police. They said they were being scrutinized and harassed by bicycle patrol officers in a street market where vendors have sold their goods for decades. Other Native people complained in public forums that they had good reason to feel unsafe around the police. Demonstrations erupted and community meetings turned into shouting matches.  

Over time, the tensions relaxed. One element that helped bend police officials and Native peoples toward better interaction was the initiation of a restorative circle, a practice developed in Brazil by Dominic Barter.

In December 2011, the U.S. Department of Justice released the findings of its investigation of the City of Seattle Police Department. It concluded the SPD has a “pattern and practice” of using excessive force, especially in communities of color, and that it needs structural reform in training, supervision and discipline. While disagreeing with aspects of the report, the department has stated it will overhaul its use of force policies and procedures.

The Williams family’s seven generations of traditional carving inspired Williams’s brother Rick to design a totem pole that turned the tragedy into an honoring of his brother’s life and heritage. Rick called for a peaceful resolution to the community conflict that followed the fatal shooting but had been building beforehand. “Despite his grief and anger, Rick Williams, by his own account, found strength in the wisdom of his ancestors and rejected calls for violence and retribution against the police. He requested that the response to the shooting be peaceful, in respect for his brother. By his example and explicit requests, he helped keep the peace in the streets where many felt despair, outrage, the need for change, and an urge for revenge.”

The team of master carvers took more than six months to finish the totem pole. The cedar tree came from Harstine Island and was donated by the Manke Lumber Company. The loggers who cut it estimate its age to be at least 120 years. Two other totem poles carved from the same tree are in the works and will be placed elsewhere in Seattle.

The family of John T. Williams has forgiven the Seattle police force. Now at peace, they honor Williams’s life with an exquisite piece of art but also an important symbol of cultural legacy, hope and community healing.

An interpretive display at the carving site explains the figures on the memorial totem pole:


• Top: Eagle. “The Eagle flies the highest and sees the farthest, so he takes the perch at the top of the pole.”

• Middle: Master Carver. “This is a Williams family symbol handed down through seven generations of woodcarvers. This master carver is John T. Williams displaying his own signature totem, which features the Kingfisher and the Salmon. This carving, at the age of 15, made John a master carver in the Ditidaht First Nation, in British Columbia.” According to the interpretive display, John T. Williams’s works, and other Williams family pieces, are displayed all over Seattle, at the White House and in the Smithsonian. At this writing, early John T. Williams carvings are being sold on eBay for $8,500.

• Bottom: Raven Mother and Baby. “The Raven watches and nurtures us, making up the foundation of the totem.”

Rick Williams carving Johns Totem Pole
Rick Williams carving his brother John’s memorial totem pole

There is an amazing video of the whole procession and traditional raising of the memorial totem pole. http://blog.seattlepi.com/theb…

The final stage of this publicly funded project is a seating area for contemplation encircling the pole with customizable granite tiles. Interested people can make a donation at The John T. Williams Totem Pole Project to secure a tile.

You can also support the project at Facebook. Almost 3000 others have.

-navajo & Meteor Blades

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Two Vermont Abenaki Bands Expect State Recognition

Under a new Vermont law, two bands of Abenaki Indians gained state recognition in 2011. Two more may now be on the verge of doing so. The Abenaki were once part of the Confederacy of the Wabanaki, the “People of the Dawn Land” in their Algonquin tongue. They ranged from modern-day New England into Quebec and the Maritime Provinces. Today bands with and without reservations live in Quebec, New Brunswick, Maine, New Hampshire and Vermont.

Vermont Commissioner of Native

American Affairs Luke Willard

Twenty-three states have laws that set parameters for recognition, which can confer various benefits to members that are not otherwise available. In a few cases, such as Florida, no tribe can receive state recognition unless it is already one of the 566 federally recognized tribes of Indians or Alaskan Natives. Others require some genealogical proof of native ancestry and a historical connection to the area in which they now live. A few don’t require that, and some tribally enrolled Indians consider recognition of tribes in those states to be fraudulent.

Indeed, critics have claimed that all the Vermont bands are modern inventions and that most or all of the people claiming tribal connection have no true claims to being Abenaki or Indians at all. At his web site – The Reinvention of the Alleged Vermont and New Hampshire Abenakis – Doug Buchholz has published birth certificates that he says prove some of the leading members of the tribes are fraudulent wannabes. That’s not how the Vermont Commission on Native American Affairs see things.

The commission was established by the new law and recommends which tribes should be granted recognition based on nine criteria. Most of members of a tribe must live within a specific area inside the state and a large number must be related through kinship. They must have a connection to the state that can documented by historical, ethnographic or archaeological evidence. After a tribe submits its evidence, a panel of scholars and other experts reviews it and reports to the commission, which decides whether or not to recommend recognition. The legislature can grant or reject recognition then and there. Or it can choose to do nothing. If it takes the latter course, a recommended tribe gains recognition automatically after two years.

Based on these criteria, the Elnu Abenaki in Windham County and the Nulhegan Band of the Coosuk Abenaki Nation in northeastern Vermont – gained state recognition last year. The two other bands of Abenaki in Vermont – the St. Francis-Sokoki Band of the Abenaki Nation at Missisquoi in northwestern Vermont and the Koasek Band of the Koas Abenaki Nation from the Connecticut River Valley – presented their evidence before a joint legislative committee hearing Feb. 14:  

St. Francis-Sokoki band Chief John Churchill testified that state recognition will bring cultural pride to his band.

“Pride is a big thing. Whatever nationality one says you are, you don’t have to prove it. If you say you’re Abenaki or Native American, for some reason you have to prove it,” he said.

Roger Longtoe Sheehan, chief of Elnu Abenaki, testified on the positive cultural impact of recognition, particularly in his band’s relationship with other nations.

“It’s a pride thing so you can walk into a pow-wow and go to any sort of site that would be tied to the culture and be able to say, ‘We’re Abenaki,'” Sheehan said, later adding. “Unless you get state recognition, they basically won’t talk to you.”  

State recognition can lead to some limited federal benefits, particularly in education and in grants for economic development and cultural rejuvenation. State-recognized tribes can also legally sell handicrafts such as baskets with “Indian-made” labels attached. But state recognition does not set up a government-to-government relationship of sovereignty the way federal recognition does.

Luke Willard, chairman of the state Native American Affairs Commissiion and a tribal trustee and treasurer of the Nulhegan Band has pointed out that what Vermont provides is more of a “cultural recognition.” No tax money is expended. There will be land claims, no casinos, no treaty rights fights, no battles over tax-exempt cigarette sales and or reservation tax exemptions because there is no communally owned tribal land from which to assert such claims.

Among the difficulties the St. Francis-Sokoki and Koasek have had is finding Colonial-era documents proving that a majority of members have continuously resided in the same  historical area. According Erin Hale at VTDIGGER.org, Peter Thomas, the retired director of the University of Vermont’s archaeology program, thinks it doesn’t make sense to make a recognition determination based on today’s borders to a region occupied by Native people for at least 11,000 years and the Abenaki since before Anglo-Americans arrived on the Continent.

The Koasek Band ultimately was able to show that 58 percent of its members lived within Vermont’s borders. The St. Francis-Sokoki were helped by the 1973 discovery of a burial site dating back at least two millennia and another discovered in 2000 that contained the remains of 27 Abenaki, with artifacts from the 17th through 19th centuries.

Other issues include proving kinship ties because Indians and mixed-race people were often listed in the 1700s and 1800s as “pagan” or “colored,” not “Indian.” Hale writes that “Vermont’s eugenics movement in the 1920s and 1930s further damaged record keeping.”

Federal recognition was denied the St. Francis-Sokoki in the 1990s, and that was an issue for some committee members at the February hearing. But an expert witness explained that obtaining federal recognition is an expensive process requiring between $5 million and $12 million “to get the political clout in Washington to be able to get recognition.”

Willard said one of his reasons for joining the commission was to “nullify federal recognition. Why do we need federal recognition if we have a state government that is willing to work with the tribes and is willing to enact state policy and legislation that will successfully meet the needs and empower the native people of the state? I just don’t see the sense in spending millions of dollars just so you can get a thumbs-up from people who are hundreds and hundreds of miles away.”

-Meteor Blades

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Navajo Nation Sues Urban Outfitters Over Use of Tribal Trademark

Authentic Navajo cuffs, like

this one, are legally sold under the

Indian Arts and Crafts Act.

Months after the Navajo Nation had sent a cease-and-desist order to Urban Outfitters to stop selling their line of clothing using the designation term Navajo in the style’s name, the Navajo Nation has sued the company and its subsidiaries. The suit alleges they have violated the Indian Arts and Crafts Act of 1990 (IACA) and for trademark infringement. The Navajo Nation has 12 trademarks registered under the label Navajo. The suit was filed in New Mexico where part of the Navajo Nation reservation is and where Urban Outfitters has a number of stores.

The truth-in-advertising IACA “prohibits misrepresentation in marketing of Indian arts and crafts products within the United States. It is illegal to offer or display for sale, or sell any art or craft product in a manner that falsely suggests it is Indian produced, an Indian product, or the product of a particular Indian or Indian Tribe or Indian arts and crafts organization, resident within the United States.”

Urban Outfitters’ Fall 2011 collection had many style names that included the term Navajo. Two of the most offensive were a Navajo flask and Navajo Hipster Panties, which can been seen (if you must) at the Native Appropriations blog. Urban Outfitters was widely criticized for its stupidity in following their fashion directors’ prompts of what the latest trend is. Having once been a buyer in the fashion business, I can just imagine the boardroom excitement of naming the season’s trend, “OMG … Navajo is so hot right now!”

American designers, like sports team owners, love to “pay tribute” to this unique American icon, the “noble Indian.” But it’s not a tribute. It’s a rip-off and an insult.

Ralph Lauren, Pendleton, Dolce & Gabbana and others have been producing American Indian-themed clothing for decades with little public outcry. But now, with the power of the Internet, young Native bloggers are turning the spotlight on this long line of expropriations of land, resources, spiritualism and whatever else can be grabbed from Indians and twisted to benefit greed.

It was Sasha Houston Brown, 24, (Dakota/Santee Sioux), an academic advisor at Minneapolis Community and Technical College where she works with the American Indian Success Program, who sent a letter on Columbus Day last year to Urban Outfitters’ CEO Glen T. Senk after she visited one of their stores in Minneapolis.

…she was offended by “plastic dreamcatchers wrapped in pleather hung next to an indistinguishable mass of artificial feather jewelry and hyper sexualized clothing featuring an abundance of suede, fringe and inauthentic tribal patterns.”

Brown told […] Senk that the collection was “cheap, vulgar and culturally offensive.”

Another Indian blogger, Adrienne K. at Native Appropriations, wrote:

First of all, these products represent a stereotype of “southwest” Native cultures. The designs are loosely based on Navajo rug designs […] or Pendleton designs, but aren’t representations that are chosen by the tribe or truly representative of Navajo culture. Associating a sovereign Nation of hundreds of thousands of people wit[h] a flask or women’s underwear isn’t exactly honoring.

Additionally, it’s more than likely that Urban [Outfitters] chose “Navajo” for the international recognition–to most of the world Navajo (and Cherokee)= American Indian […] This conflation of Navajo with “generic Indian” contributes to the further erasure of the distinct tribes and cultures in the US and solidifies the idea that there is only one “Native” culture, represented by plains feathers and southwest designs.

Urban Outfitters immediately removed the Navajo designation from its site last fall. You would think the board members had learned their lesson.

Apparently not.

One of the company’s upscale subsidiaries, Free People, recently ran a distinct collection of styles, attaching labels identifying the products as vintage Navajo. Note the jewelry pieces, a definite “no no” on the rez and according to federal law … in the entire United States! Fashion faux pas? Mais oui, C’est une grande wtf.

Screenshot Free People Navajo Appropriations

The Navajo Nation included this screenshot in their legal filing. Of course, if you search for the Navajo descriptor now, nothing comes up.

But look at what is still up at Free People:

Free People Screenshot Lakota Bag

And it’s in stock for a mere $498!

-navajo with a h/t to Lauren Chief Elk

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“Fighting Sioux” Fight in North Dakota Gets Hotter Still

The conflict over the “Fighting Sioux” nickname and logo at the University of North Dakota that we have been reporting on for a few weeks not cooled. On the contrary. Here is the latest news:

• The NCAA has told university officials not to allow its sports teams to bring the “Fighting Sioux” nickname and logo of a Lakota Indian head to any playoffs. The university was in the process of buying new uniforms without the logo as a result of the NCAA’s 2006 rule against such nicknames. But state legislators and supporters of a referendum to keep the name have complicated the situation.

• The University of Iowa has gone a step farther and denied UND an invitation to a track meet. UI’s policy “prohibits the athletics department from scheduling competition with schools or attending tournaments hosted by schools using American Indian mascots unless those mascots have been approved by the NCAA and their respective American Indian tribes.” Previously, officials at the Iowa school had continued competing with UND, but the delay in removing the name finally spurred those officials to begin enforcing university policy.

• Students at the University of Minnesota-Duluth have been warned they will be ejected from any future games if they again behave as they did during a recent hockey game with UND. Several students taunted the North Dakota team with war-whoops as well as chants of “Smallpox Blankets!” and “Hi, HOW are you?” The UMD athletic department stated in the letter that students would be ejected at any future games and have their season tickets voided if they engage in such racist behavior in the future.

• Meanwhile, some supporters of a statewide initiative to keep the “Fighting Sioux” nickname and logo are threatening to start a second initiative that would get rid of the state’s Board of Education and replace it with a single elected higher education commissioner. That move comes in response to the board’s decision to seek a ruling from the state supreme court about the legality of a law the initiative backers want to reinstate. The law requires that the “Fighting Sioux” nickname be kept. It was passed in February last year and repealed in November and then reinstated again until the initiative is decided by the voters.

The board of education majority says the legislature overstepped its authority in the matter, but its members said they are not trying to subvert the legislature’s authority in general. “With the current board, there is no accountability,” Sean Johnson, of Bismarck, told a legislative higher education oversight committee on Friday. “We need to have accountability, and we don’t have it.”

Opponents of the idea say they think it is a bad idea to replace a board with a single commissioner. Some elected officials say it would be better to have a commissioner appointed by the governor.

-Meteor Blades with a h/t to betson08

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Oklahoma Taking Steps to Bring Jim Thorpe’s Body Home: Olympian Jim Thorpe (Sac & Fox) was buried in Pennsylvania in a town he never visited while alive. His last wife took away his body during his funeral to spite the governor of Oklahoma who refused to fund a memorial. Thorpe’s family is suing under the Native American Graves Protection and Repatriation Act to have his body returned to the reservation.

-navajo

Mariah Watchman competes on America’s Next Top Model: ANTM features the 20-year-old Watchman (Ojibwe/Modoc/Mandan) as the Pocahontas stereotype. The 20-year-old model from the Umatilla reservation in Oregon turns their racism into an opportunity to give back to Indian Country.

-navajo

Minnesota Redistricting Could Boost Indian Voting Clout: The Minnesota Supreme Court has ordered a new redistricting plan that could lead to the election of a Red Lake or Leech Lake band member to the Minnesota Legislature because it will include entire entire reservations within legislative districts. And that would be good for the Democratic-Farmer-Labor Party since Indians in the state cast their ballots preponderantly for the DFL.

-Meteor Blades

Adopted Cherokee Baby Returned to Father Under the Indian Child Welfare Act: Dustin Brown (Cheyenne) won full custody of his daughter Veronica under a federal law designed to keep Indian children and their families together. Brown said he was tricked into signing papers to give her up. The adoptive family is upset.

-navajo with a h/t to Land of Enchantment

red_black_rug_design2


Indians have often been referred to as the “Vanishing Americans.” But we are still here, entangled each in his or her unique way with modern America, blended into the dominant culture or not, full-blood or not, on the reservation or not, and living lives much like the lives of other Americans, but with differences related to our history on this continent, our diverse cultures and religions, and our special legal status. To most other Americans, we are invisible, or only perceived in the most stereotyped fashion.

First Nations News & Views is designed to provide a window into our world, each Sunday reporting on a small number of stories, both the good and the not-so-good, and providing a reminder of where we came from, what we are doing now and what matters to us. We wish to make it clear that neither navajo nor I make any claim whatsoever to speak for anyone other than ourselves, as individuals, not for the Navajo people or the Seminole people, the tribes in which we are enrolled as members, nor, of course, the people of any other tribes.

South Dakota Kidnaps Indian Children and Sticks Them in White Foster Homes

Invisible Indians

If you find typos here, it’s because my hands are trembling in fury over the keyboard as I write this. That comes from reading Part 1 of National Public Radio’s three-part report on yet another round of cultural genocide against the Indians of South Dakota. What it amounts to is state-sanctioned kidnapping. You can read or listen to Part 1 here and, starting at 4 p.m. Pacific Time, Part 2. I hope that, after you do, you’ll take action to help bring an end to the continuing effort to separate Indian children from their families. Here are the bullet points from the kick-ass investigation Laura Sullivan and Amy Walters put together over 12 months:

• A 2005 study found that 32 states are, in various ways, failing to comply with the Indian Child Welfare Act. Congress passed that law in 1978 after a century of federal policy had forcibly removed tens of thousands of American Indian children from their families and sent them off to abusive boarding schools.

• Under the law, social services agencies are supposed to place Indian children they remove from troubled homes into Indian foster-care homes. But that requirement is being ignored. And in South Dakota, more than 700 Indian children are removed from their families each year, often under questionable circumstances. Over the years, state records show, only 13 percent of these children have gone to Indian foster parents.

• Anecdotal evidence indicates that foster-care homes  licensed to Indians are ignored by the state’s social services agency when placing children removed from their families.

• Some children are taken for legitimate reasons, but most are removed because of “neglect,” a fuzzy definition that often is arrived at because of a failure of the mostly non-Indian social-service workers to understand Indian culture. “[E]ven Native American children who grow up to become foster care success stories, living happy, productive lives, say the loss of their culture and identities leaves a deep hole they spend years trying hopelessly to fill,” NPR reports.

• While Indian children make up less than 15 percent of the state’s population, they are more than half the children in foster care. South Dakota receives thousands of dollars from the feds for every child it takes from a family, and typically gets more money if a child is Indian.

• South Dakota Gov. Dennis Daugard once headed a group that was a major recipient of federal money provided for foster children. As lieutenant governor, he was on the group’s payroll when it received tens of millions of dollars in no-bid contracts, a “highly unusual relationship.”

Photo Credit: Boys at the Pine Ridge (S.D.) Reservation/Aaron Huey

“It enrages me,” says Crow Creek tribal council member Peter Lengkeek. “We’re very tight-knit families and cousins are disappearing. Family members are disappearing.”

The Crow Creek tribe has lost more than 33 children in recent years. The reservation only has 1,400 people. Last year Lengkeek asked social service officials to tell him where the children were and who they were placed with.

Seven months later, he received a list. Lengkeek says every single child was placed in a white foster home.

He says if the state had its way, “we’d still be playing cowboys and Indians. I couldn’t imagine what they tell these kids about where they come from and who they are.”

“It’s kidnapping,” he says. “That’s how we see it.”

Except for the obvious reasons, many people may wonder why this matters so much to Indians, why it arouses our fury more intensely than just about any other conflict between Indians and non-Indians in today’s world. That’s because the foster-care program contains a powerful echo. Our rage arises out of a history that is, for many of us, devastatingly personal.

For instance, among Indians who participate in the Daily Kos group Native American Netroots, at least four of us have relatives who were yanked away from their families and sent to boarding schools (aji: great-grandmother; me, grandmother and great-aunt; navajo: mother; cacamp: grandparents, parents and himself).

Some went to government-run schools; others were taken in by church operations, Catholics and Mormons being among the prominent proponents of this approach to “civilizing” us.

In addition to being physically abused and treated as sexual prey in many cases, children in the boarding schools had their language, culture and religion yanked away. That wasn’t collateral damage. It was the whole point. The concept behind the boarding schools, more than 150 of them by 1900, was “Kill the Indian…save the man,” as noted in an 1892 Denver speech by Col. Richard H Pratt, founder of the U.S. Training and Industrial School at Carlisle Barracks, Pa. In short, demolish Indians by literally stealing their children.

Apache children on arrival at the Carlisle Indian School wearing traditional clothing.
The same children at the Carlisle School four months later. Note the haircuts.
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Here’s cacamp – Carter Camp – giving the short version of his boarding school story:

I was a repeat run-away same as my Mom, so I didn’t graduate until I was 19. Mom never did because her Dad hid her from the agent after the first time. In my parents’ day the schools were run like military academies where the kids marched in formation and drilled like soldiers. They had disciplinarians and jails and ran farms, which the students worked on to feed themselves. Those were the bad old days. By the time I got there, they were more benevolent but still strict about erasing our cultures. We still had to work on the farm two hours a day and more if we got in trouble.

The Navajo had it especially rough since they were forcefully rounded up like my parents were and taken up [to] Kansas, far from home, while the rest of us were sent by our parents because of poverty. We were high school age; so were the Navajo but they hadn’t gone to any school before and most spoke no English so they had “special ed” and were segregated in different dorms. Funny thing though, we met and became friends with students from all over and later on became tribal leaders and American Indian Movement leaders who knew each other and could work together for things like tribal sovereignty.

Back then the Bureau of Indian Affairs agent stole the kids and ran roughshod over the parents and tribe. Today it’s the State and the welfare system that is doing the same thing. We call our lost children “Lost Birds” after the baby girl who survived [the] Wounded Knee [massacre of 1890] and was adopted out to a white family but finally (recently) came home to her people to be buried again at Wounded Knee.

Each year we have “lost birds” coming home who have turned 18 and come seeking their families and yearning to learn their culture. Many times they don’t even know who to ask for and sometimes they’re quite old, grown up and with their own children looking for a connection to their past. Winter Rabbit reminded me of such a lost one. The majority of the stolen kids know their families and come home ASAP, so we have a large population of Indian kids who were brought up outside the tribe and have now come home. They almost all have stories of abuse. Only a few were lucky enough to find love and stability. Most are passed around in the system and bounce from foster home to foster home. This has been going on so long that thousands of lost ones are out there from every nation in America. It needs to stop.

Aji tells the story of her great-grandmother:

[My mom’s grandmother] died without ever knowing who or what she was; it’s taken a lot of work, years later, to piece her “self” together. Initially, the family thought she was of Scots descent, not realizing that the Scottish surname was that of her by-then-widowed mother’s second husband.  Her adoptive name was English. There is no record of what her traditional name (or any surname) might have been; they were more interested in covering up the very fact of adoption than anything else.

In the 1870s, the Catholic Church in Michigan was very invested in saving Indian children from an alleged “epidemic” of illness.  What they were really doing was stealing kids and farming them out as fast as they could to reliably Catholic families who would … “save the [wo]man by killing the Indian.” No one knows how many were lost to white families via church theft. Hundreds, at a minimum. Probably thousands over the course of one generation alone. But one day in the late 1870s, a good white Catholic couple of English extraction left their home and traveled to the rez for two months, and came back bearing their new little Indian “papoose,” promptly given a white name and identity, with never a reference to be made to the adoption, much less from where.  

Ironically, when she married, her husband ran his father’s logging business, and during the summer months, he traveled around the state; in his absence, she ran the business for him. She hired and fired – you guessed it – Indian laborers, some of whom were undoubtedly relatives, but neither side ever knew it. She died thinking that 1) she was English, and 2) she was the lineal descendant of those English “parents.” To this day, I’m not sure how they explained the differences in coloring – probably via the “Gasp! That’s not discussed in polite company” method.

Also ironically, after her adoption, her new parents went on to have nine biological children of their own. You’d’ve thought they could’ve been a little less greedy about acquiring someone else’s child as a possession.

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Nobody is suggesting that the foster-case system in South Dakota is treating Indian children the way the boarding schools did back, in Carter’s words, in the “bad old days.” Or that children are being snatched in quite the same way that the churches did decades ago. But many of today’s Indian foster-kids are still losing their culture and the connection to their heritage.

Take the case of Janice Howe, one of the grandmothers that the NPR team focused on. Her four grandchildren, the children of her daughter Erin Yellow Robe, wound up in foster care despite the 1978 law.

Except rarely, that law requires that Indian children be placed with relatives, a tribal member or at the very least, another American Indian. And it requires states to do all they can to first keep a family together through services and programs. Surely, a grandmother qualifies.

But nothing Howe did over 18 months brought her grandchildren back until she told the Crow Creek tribal council that they were about to be put up for adoption. The council passed a resolution warning the state that if the Yellow Robe children were not returned, it would be charged with kidnapping and prosecuted. Nobody thought this would work, but it did.

“Antoinette came in and said ‘Grandma, Grandma. We get to stay! We get to stay!'” …

Howe thinks the babies were treated well. But Rashauna and Antoinette left a size 10 and came back a size smaller. Howe says they hoard food under their pillows and hide under the bed when a car pulls up.

“I feel like they were traumatized so much,” Howe says.

The children don’t remember their native dance, something Howe says is especially important for Antoinette, the oldest.

“We go to sweats,” Howe says. “We have ceremonies at certain times a year. She’s got to be getting ready to learn these things that she has to do in order to become a young lady. They took a year and a half away from us. How are we going to get that back?”

Among other tasks, Danny Sheehan works for the Lakota People’s law office. He has about 150 case files on removals.


“These are all the different people who had their kids taken away from their entire families. … Not one of them has had their children left with a relative of any kind.”

He hopes one day he can sue. …

“Maybe if we devoted all our resources to a particular case and said, look, we’re going to land on you like a ton of bricks [social services] and make you give this one kid back and sue you and do everything else, they would probably just turn the kid loose,” he says. “But it wouldn’t change anything. It wouldn’t stop them from doing it a hundred times again.”

But why should lawsuits be necessary? There is a law against what’s being done. It’s just not being enforced. A good deal of the reason for that is because the centuries-long efforts to make Indians disappear, to make us invisible, has succeeded. Our political clout in such matters, even in places where we can still be found in substantial numbers, is next to zero. The 1978 Indian Child Welfare Act appears to us to be just another ignored bit of paper, like hundreds of treaties, and nobody official is doing squat about it. When it comes to invisible Indians who enforces the enforcers?

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Criticizing Indian Affairs: SD Winter Storms

Keith Olbermann tells us (quoted in navajo’s “Dakota’s Rezs Winter Heating Funds Ran Out In December”)


“If anybody wants to go further, the chairman of the tribe tells us the consciousness of politicians is as important as donations right now.


FEMA has yet to declare the region a disaster area, and there’s something else that could kill about 40 birds with one stone there: They’ve patched much of the water and power infrastructure back together but they really need an overhaul and something in the jobs bill, or some stimulus money, could not only protect power, heat and water there, it could also put some of the thousands of unemployed Native Americans to work in their own communities. So you could call, write, or e-mail your congressmen and or senator.

To reiterate, “The consciousness of politicians is as important as donations right now.”


http://www.congress.org/congre…

Indian Affairs Committee

Address: 838 Hart Senate Office Building, Washington, DC 20510

Phone: (202) 224-2251   Fax: (202) 228-2589

Email: comments@indian.senate.gov

Web site: http://indian.senate.gov

Committee Chair

Sen.

Byron L. Dorgan (DEM-ND)

Ranking Member

Sen.

John Barrasso (REP-WY)

Democrats (9)

Sen. Daniel Inouye (DEM-HI)

Sen. Kent Conrad (DEM-ND)

Sen. Daniel Akaka (DEM-HI)

Sen. Tim Johnson (DEM-SD)

Sen. Maria Cantwell (DEM-WA)

Sen. Jon Tester (DEM-MT)

Sen. Tom Udall (DEM-NM)

Sen. Al Franken (DEM-MN)

Republicans (6)

Sen. John McCain (REP-AZ)

Sen. Lisa Murkowski (REP-AK)

Sen. Tom Coburn (REP-OK)

Sen. Mike Crapo (REP-ID)

Sen. Mike Johanns (REP-NE)

So, let us begin enlightening “the consciousness of politicians” with some required reading from the Consolidated Indigenous Shadow Report, which “The International Indian Treaty Council (IITC), in coordination with the Western Shoshone Defense Project, submitted a Consolidated Indigenous Shadow Report to the United Nations Committee on the Elimination of Racial Discrimination (UNCERD) on January 6th, 2008.”


III. Indian Reservation Apartheid

“Apartheid” is certainly a strong word. And certainly, there are recognized tribes in the U.S. that are now achieving certain levels of relative prosperity primarily due to federal law allowing them to operate casinos, But the data contained in this section as well as others in this report (see, e.g., Violence Against Women, The Right to the Highest Attainable Standard of Health) reflect what only can be described as a system of Apartheid on many Indian Reservations, where Indigenous people are warehoused in poverty and neglect. By purpose or effect, their only option is forced assimilation, the abandonment of their land, families, language and cultures in search of a better life.

The Shadow Report Outlines the following: critical things the U.S. Periodic Report omitted that were supposed to have been reported to the Human Rights Committee; Un – recognized Indigenous Peoples of which “many have waited decades” for recognition; the “Indian Reservation Apartheid;” the “Life Expectancy on the Indian Reservation” with its “high rate of infant mortality, cancer, diabetes, and heart disease;” poverty and unemployment, overall problems with justice;  “Racially Discriminatory Constitutional Foundations;” religious freedom as it relates to access to sacred lands; “Environmental Racism and  its effects on Indigenous Human Rights,” that “you cannot damage the land without damaging those who live upon it;” “The Denial of Human Rights and Fundamental Freedoms in the Political, Economic, Social, Cultural, or any Other Field of Public Life;”  “Racist Science and the Collective Right of Free, Prior and Informed Consent;” “Articles 6 and 7,” which mention the devastation of Indian Boarding Schools and “Racist Sports Mascots and Logos;” and finally, “The United States and its Transnational Companies and Violations of the Human Rights of Indigenous Peoples Abroad.”

Continuing with enlightening “the consciousness of politicians” in this most current example wherein “FEMA has yet to declare the region a disaster area,” let’s focus on “But the data contained in this section as well as others in this report (see, e.g., Violence Against Women, The Right to the Highest Attainable Standard of Health) reflect what only can be described as a system of Apartheid on many Indian Reservations, where Indigenous people are warehoused in poverty and neglect.” What are the enlightening questions?

Why has “FEMA has yet to declare the region a disaster area” in a location(s) where “Life Expectancy on the Indian Reservation” is:


Mortality rates and life expectancy on the reservation are not reported by the US in their Periodic Report. Neither is comprehensive data collected for Indians on Reservations. The grossly disproportionate poverty that Indigenous Peoples experience in the United States is accompanied by disturbingly low life expectancy as demonstrated by the few scattered statistics available. Recent research on diverse racial-geographic population groupings in the United States has shown “disparities in mortality experiences” to be “enormous.”[10] Among those found to be most disadvantaged in this major national study were American Indians who live on or near reservation lands.

For that matter, why hasn’t John McCain of the Indian Affairs Committee done anything?

McCain(was) Instrumental in Removing Dine(h)-Navajo Tribe




A public research website: http://www.cain2008.org has brought together diverse historical elements of factual proof that Senator John McCain’s was the key “point man” introducing, enacting and enforcing law that removed Dineh-Navajo Families from their reservation on the Black Mesa in Arizona.

Perhaps the reason why McCain hasn’t, is that it’s not over yet.


Although there’s been a recent victory against the reopening of the Black Mesa Complex, the Kayenta mine is still operating and elders on the front lines fighting the continued impacts of coal mining and forced relocation efforts are still requesting support.

When “the consciousness of politicians” allows for “…the largest forced relocation of U.S. citizens since the relocation of Japanese-Americans during World War II,” then they needn’t be sought for help, but helped to the Hague. So what might be pragmatic?

Obama can make the apology he signed public with an actual statement.


“I am concerned about people doing political calculations in the White House, looking at it that way,” Brownback said regarding an apology resolution Obama quietly signed Dec. 19 – to no fanfare.

What would that do for “The consciousness of politicians?” As much as this apology did in 2000.


“This agency participated in the ethnic cleansing that befell the Western tribes,” Gover said. “It must be acknowledged that the deliberate spread of disease, the decimation of the mighty bison herds, the use of the poison alcohol to destroy mind and body, and the cowardly killing of women and children made for tragedy on a scale so ghastly that it cannot be dismissed as merely the inevitable consequence of the clash of competing ways of life.”

Concluding, while the “consciousness of politicians” motivates them to ignore the devastation that winter storms have brought to many Tribal Nations, I have but one question for them – “”What does it mean to be civilized?”

http://www.washingtonpost.com/…

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Olbermann: Sen. Comm. Indian Affairs Worst Person (S. Dakota Winter Storms)

Thank you Mr. Olbermann, just thank you.



But our winner, the United States Senate Committee on Indian Affairs. Where are you guys? Three major Native American reservations in South Dakota, particularly the Cheyenne River Reservation, have been buried under snow and ice with major power failures, for two weeks.


Power lines down, thousands of other Lakota and other tribes people, already face 75 to 85% unemployment, before a blizzard and an ice storm that added six inches of ice weight to utility poles – hit. Two weeks since those lines were knocked down and most of the electricity went with it. They managed to get the water turned back on at Cheyenne River, unfortunately most of the water goes into a pipe system that failed during the storm. The pipes are broken. With the wind chill it was minus 19 there today. What we find out about this on the Senate Committee of Indian Affairs – some means of donating to the affected tribes, means of underwriting the energy companies now distributing propane tanks by hand? An emergency hearing on a crisis there? Nothing. There’s a committee meeting Thursday to discuss regular business. The Senate Committee on Indian Affairs – AWOL. Today’s worst persons in the world.

Mr. Olbermann, I wrote you a letter a long time ago after your Special Comment about the Military Commissions Act, that maybe you were the next Edward Murrow. Since that time, I definitely say yes, with your own style and voice. The ironic thing is, after the MCA passed I was scared and a lot of others were too. Speaking for myself, I needed someone to have the courage to speak out about it.  What’s different about this is, while the Democratic Party was bullied into the MCA that was “redrafted” at the last minute, the primary culprit here is apathy, not fear.

Where else could they get by with this?


The planned uranium mine site in the southern Black Hills can impact four aquifers. Powertech, Inc. USA plans to begin uranium extraction in 2011 and operate for 15 years in the permit area of 10,580 acres located in Dewey and Burdock Counties, north of Edgemont, SD.

Or this?


http://www.indiancountrytoday….

On Dec. 4 an action was taken against Crow Creek tribal land near my district that shook the absolute foundations of Indian law all the way back to the 1800s. Yet, few people were in the small room in Highmore, S.D. to see this monumental action and few other tribes even know it has taken place. Any tribe with land should shutter with the magnitude of what this precedent could mean for themselves or their individual tribal members. The Internal Revenue Service collected against 7,100 acres – 11 square miles – of Indian owned land in Hyde County, S.D. This particular parcel was part of the original Crow Creek treaty boundaries, but the treaty was subsequently broken and this land was sold to LeMaster. Interestingly enough, our tribe was able to use settlement money from another federal land taking to purchase this land back in 1998.

I don’t want to speculate any more on as you so said, “There’s a committee meeting Thursday to discuss regular business.” However, sadly this is “business as usual” from my point of view. What isn’t, is your covering it with conviction and integrity. Thank you Mr. Olbermann, thank you from the bottom of my heart. If the people get some more help, they can better fight for their land.

MAKE CNN Cover Winter Emergency In Dakotas

( – promoted by navajo)

Here’s what you get if you go to CNN’s website and search for “South Dakota    tribes  state of emergency   winter storms.” Zero.


CNN Censors Emergency in Dakotas ONLINE ACTION FOR PINE RIDGE RESERVATION TODAY FROM AUTUMN TWOBULLS:

I have been told that your area news and the National news will not carry the story for my people unless and until CNN carries it. Each day someone has told me they have gone to CNN on Facebook, their website, or called into report our story, since the 12/20/09 State of Emergency was issued.

The Press of the past called for the extermination of the American Indian, and was even upset when Custer was killed.


Peter R Decker’s “The Utes Must Go!

Its title drawn from a newspaper advertisement championing the removal of Utes in the Denver Tribune, “The Utes Must Go!” is a powerful true drama of a proud people who suffered from pioneer settlement and racisim, and who also experienced tragedy from misguided intentions, such as Indian Agent Nathan Meeker’s ill-fated attempt to turn Indian hunters into farmers, which brought about tragedy at Milk Creek in 1879.


New York Herald

Who slew Custer? The celebrated peace policy of General Grant, which feeds, clothes and takes care of the their noncombatant  force while men are killing our troops…the Indian Bureau with its thriving agents and favorites as Indian Traders, and its mock humanity and pretense as piety – that is what killed Custer.

The press of today ignores the American Indian, even when a State of Emergency is declared. See Navajo’sEmergency: Ice Storms Devastate Pine Ridge Reservation and Others,where there are some great ways to help out, please do if you can.

What is CNN’s problem?


I am asking that we all come together TODAY, Friday, January 29th, 2010 at 6pm Atlantic; 5pm Eastern time, 4pm Central, etc. pick up your phone and call the direct line to the CNN News Room at 404-827-2658. Someone needs to post here all phone numbers into CNN. We want to inundate CNN with the voices of people who care and you must be relentless in your call. At the same time we want you to handle an email campaign listed below.

Isn’t this big enough?

Here’s the iReport link Autumn Two Bulls mentions.


At the same time that those of you who can afford to call CNN are calling, to those of you who can multi-task or be online, please go now to cnn . com and click on the iReport button and register. If you are on or near one of the Reservations in South & North Dakota, please upload your pictures – but wait – lets all do this together for three full hours.

If it bleeds it leads, unless it’s concerning the American Indian – Right CNN???

Here’s a long list of people at CNN on twitter; furthermore, Here is CNN on Facebook

Once more, Navajo’sEmergency: Ice Storms Devastate Pine Ridge Reservation and Others has some great ways to help out, please do if you can.

I have to say this in a good way, and I have to be honest. I knew someone from this general area who passed away a few years ago, he helped change my life. He stood up for me when others made fun of me; he gave time he didn’t have to give and taught me some things he didn’t have to. His daughter was going to come see him one year and he was excited and a little apprehensive. She never came that year, the year after was the year he died. If I had to imagine what he’d want me to say now, he wouldn’t want me to keep attacking  CNN – that’d make him uncomfortable. All I know for sure is this: hypothermia kills, and he thought he’d see his daughter the year he died.  There’s some people down there I think I’m going to see again, and I pray for their safety and well being.