Weds., March 2, 2005
native
american arts daily news, presented by
amerindianarts.us
County
art exhibit to open March 5 at Coutts Museum
El Dorado Times - El Dorado,KS,USA
...
studied drawing, painting, design, as well as Egyptian, Native
American, American and European ... Aesthetic 2005"
at the Wichita Center for the Arts through April ...
Exhibit
focuses on artistic skills of Columbia River tribes
Seattle Post Intelligencer - USA
... of
Native American art, artifacts and artwork of the Columbia
River weren't easy to get to, so the region "sort of got lumped
together," with native arts from ...
American
Indian gallery opening American Indian Center holding ...
Chicago Daily Herald - Chicago,IL,USA
...
her he was trying to start a fine arts center in ... In
exchange, the American Indian Center will provide learning ...
for area youths, a market to buy native art, and ...
This once a day Google Alert is brought to you by Google.
From: "ghwelker"
Navajo Filmmaker Shonie de la Rosa
Sheephead Films Presents: "G" Methamphetamine on the Navajo Nation
Best Public Service Award at the 29th Annual American Indian Film
Festival
Methamphetamine has reached epidemic status on the Navajo Nation
within the past two years. Up close and personal interviews with Navajo
methamphetamine addicts and recovering addicts allow the viewer to see
and hear the painful stories these people have to tell about their
addiction to the drug. Additional interviews with Tuba City Senior
Criminal Investigator Greg Adair, Indian Health Service Doctor Thomas
J. Drewhard, and Navajo Nation Vice President Frank Dayish, Jr., bring
a more in-depth view of how methamphetamine is affecting the
communities, families, and people of the Navajo Nation.
The film "G" Methamphetamine on the Navajo Nation is available for
download at http://www.sheepheadfilms.com
The film was directed by award winning Navajo film makers, Shonie and
Andee De La Rosa from the Navajo Nation in Kayenta, Arizona.
From: "ghwelker"
Contact: George Hardeen, Communications Director
President calls the term ˜Indian' a misnomer from the past
WINDOW ROCK, Ariz. - Navajo Nation President Joe Shirley, Jr., told
conference participants in Phoenix last week that he is not an Indian
and has never been one.
I don't consider myself an Indian, the President told about 100
participants attending the National Urban Indian Family Coalition
summit at the Heard Museum Feb. 3. I don't believe I've ever been an
Indian.
The President said his sentiments were personal but that he would like
to see Native people nationwide adjust their perception of themselves
and identify more closely with their own tribal affiliation or clan
rather than an inaccurate, historical label.
It's a personal thing, of course, President Shirley told the group.
I've never considered myself an Indian. I try to talk to my young ones
back home and tell them the truth of the matter is that we are not
Indians. As far as we're concerned, we're Dine' people, Navajo people.
The President said it was a disoriented foreigner to North America who
labeled the first native people he came upon as Indians because that
is whom he was seeking.
He got lost or his telescope didn't work or he lost his map, the
President said, referring to Christopher Columbus. And the first
natives that he saw he thought were Indians.
But this is where Dine' people lived, the five-fingered, intelligent
Earth-dwelling Dine' people, President Shirley continued. We weren't
calling ourselves Indians. We never have.
The President also said he rejected the term reservation for Native
lands because it denotes something akin to a wildlife preserve rather
than a people's homeland. While the historical record indicates that
Indian reservations are land that Native people reserved for their
exclusive use, in most instances they were given little choice by the
Federal government, the President said.
When the foreigner came across, he saw us in our breechcloths and our
moccasins and said, ˜These people are savages, barbaric, uncivilized,
lower than the four-legged beasts,' President Shirley said. ˜So let's
drive them off this land here and have all this timber and all this
water. There's probably gold, silver ore and uranium. Let's give them
this piece of ground over there in the desert because they're
wildlife.'
But President Shirley said the people ultimately prevailed, despite
historical atrocities, and this is what Dine' and other Native
children should be told today.
I don't want to refer to myself as wildlife or as an Indian because
those are not truths, the President said. They tried to drive us off
of our land back then and they weren't successful. The land that
Navajo people lived on has always been Dine' land, it's always been
Navajoland. We were put there by the deities, and we're still there
today.
The President said the closest he can get to using the foreigner's
language to describe himself is as a Native person or Native American.
One of the things we need to do is make appearances before state
governments, county governments, Congress, and, in my own way, go
about re-educating some of my people, especially my young, relative to
being a Native person.
From: NativeVillage500@aol.com
From: "ghwelker"
Dear Friendsr,
I am looking for any historic information concerning an eighteenth
century beaded sash of the Choctaw/Muskogean tribe. The sash is
thought to be a possession of the Chief, Priest, or Medicine-man of
the tribe. The sash is worn about the neck and shoulders, is about
three to five feet in length, and is adorned with an articulated
beaded symbol akin to the formal shape of a violin instrument sound
hole. The formality of the symbol em-beaded on the sash is viewed as
expressing connective "branches" with reciprocating volutes or
scrolling articulated at opposite ends of the symbol - similar to the
violin hole articulation. The "branches" of the sash symbol, however,
are defined in a linear (straight) fashion, as in the straightness of
a ruler's edge.
The violin articulation appears in the fourteenth century Europe, and
is traceable to earlier eastern periods. The pre-American Mayan/Aztec
cultures exhibit similar traits of articulation, and could have easily
been conveyed through ancient migration.
I would be most interested in knowing if the Choctaw sash symbolism
is a pre-American cultural origination, or expressing of a later
European influence.
Can you reflect or direct me with regards to the sash example, or
symbolism articulated thereon?
Sincerely,
Edward Pascoe; AAS
109 Union Ave SE - Renton, WA 98059
From: "ghwelker"
Training at Museum of Civilization
CALL FOR APPLICATIONS
Canadian Museum of Civilization Aboriginal Training Programme in
Museum Practices
DEADLINE MARCH 15, 2005
Gatineau, Quebec, February 14, 2005 - The Canadian Museum of
Civilization is now accepting applications for its Aboriginal Training
Programme in Museum Practices (ATPMP). This eight-month programme
offers vocational and technical training in museum practices to
Aboriginal workers and students from across Canada. The deadline for
applications is March 15, 2005.
All training is under the supervision of the Museum's professional
staff in a variety of fields, including conservation, archaeology,
documentation of artifacts, archives, collections, ethnology, history
and administration. In return, the interns share their knowledge with
Museum personnel and play an important role in maintaining
communication between their communities and the CMCC. Training is
available in both official languages. This is the twelfth consecutive
year for the Aboriginal Training Programme in Museum Practices. The
Canadian Museum of Civilization Corporation (CMCC) established the
ATPMP in September 1993 in response to recommendations contained in
the 1992 Task Force Report on Museums and First Peoples.
Since its inception, the CMCC Training Programme has enabled 60
Aboriginal trainees to further upgrade their knowledge of museum
practices, including the current group. To learn more about the
programme, please contact Jolene Saulis at (819) 776-8270; by e-mail
jolene.saulis@civilization.ca ; or consult the Web at
http://www.civilization.ca/cmc/at/attoceng.html
Media Information: Chief, Media Relations Canadian Museum of
Civilization
Tel.: (819) 776-7167
Media Relations Officer Canadian Museum of Civilization
Tel.: (819) 776-7169
Fax: (819) 776-7187
Native Village
Youth and Education News
<<<>>>NATIVE VILLAGE<<<>>>
<<<>>>NATIVE VILLAGE<<<>>>
"I could not turn back the time for the political change, but there is
still
time to save our heritage. You must remember never to cease to act
because you
fear you may fail." Queen Lili'uokalani, Native Hawaiian
<<<>>> VOLUME 1 HIGHLIGHTS<<<>>>
DOCUMENTING GENOCIDE
MUSIC FOR THE ELDERS
TRIBE SUES TO PRESERVE ORPHAN CEMETERY
MEXICAN DRUG GANGS FORCE INDIANS TO DROP TRADITION
U.S. SNUBBED OVER INDIAN RIGHTS ISSUE
LAST FEW WHULSHOOTSEED SPEAKERS SPREAD THE WORD
<<<>>><<<>>>VOLUME 2 HIGHLIGHTS<<<>>><<<>>>
PRESIDENT'S BUDGET WOULD CUT YOUTH PROGRAMS
STUDENTS PROTEST BARBED WIRE SET UP AROUND INDIAN SCHOOL
VIRGINIA TO REVISE HISTORY CURRICULUM
HASKELL NOT ALONE WITH BUDGET SHORTFALL FRUSTRATIONS
GRAND RONDE WOODSMAN WORKS ON LONGHOUSES AND MASTER'S DEGREE
LINGUIST, POET, PROFESSOR ENCOURAGES STUDENTS
<<<>>><<<>>>VOLUME 3 HIGHLIGHTS<<<>>><<<>>>
CONGRESSMAN LAUNCHES BID FOR HOLIDAY HONORING NATIVE AMERICANS
INSIDIOUS SUBSTANCE MAKING PERMANENT MARK ON INDIAN CHILDREN
ELDERS' BENEFIT STRAINS YUKON LAND CLAIMS FUNDS
BOX ELDER KIDS ARE WORKING OUT
NATIVE AMERICANS BACK FROM IRAQ DECRY CUTBACK
STUDY SAYS POLLUTION MAY AFFECT BABIES' GENES
<<<>>><<<>>>VOLUME 4 HIGHLIGHTS<<<>>><<<>>>
AMAZON HOLDS KEY TO FUTURE OF EARTH'S CLIMATE
KANSAS LENDS NAME TO EXTINCT SEA LIZARD
MARSUPIAL MANURE HELPS AUSSIES MAKE PAPER
CATAWBA TRIBE STRIVES TO SAVE ITS TRADITION OF MAKING POTTERY
GOLF PRO LOOKING TO RECRUIT NATIVE YOUTH
FILM ROW OVER PIRATES "CANNIBALS"
<<<>>><<<>>>NEW<<<>>><<<>>>
2004 NAMMY AWARD NOMINATIONS
LET GOODNESS TAKE ITS PLACE
MARLON BRANDO'S UNFINISHED OSCAR SPEECH
NATIVE AMERICAN MASCOT POWER POINT PRESENTATION
PASSING OF GRANDFATHER GERRY
<<<>>><<<>>>SPECIAL FEATURES<<<>>><<<>>>
TSUNAMI DISASTER RELIEF
<<<>>><<<>>>NATIVE VILLAGE<<<>>><<<>>>
To read these and other news briefs in their entirety, please visit our
website:
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NATIVE VILLAGE YOUTH AND EDUCATION NEWS is a free newsletter which
informs
and celebrates in the education, values, traditions, and
accomplishments of the
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© Gina Boltz
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NATIVE VILLAGE
From: "ghwelker"
Dear Members of the Native American Community:
Please be advised that House Bill 179 relating to artifacts recovered
from Native American burial sites, has been assigned to the House
Committee on Culture, Recreation, and Tourism. Write or fax your letter
of support and request the scheduling for public hearings to the
following House Representative;
House Representative Harvey Hilderbran
Chairman, House Committee on Culture, Recreation, and Tourism
P.O. Box 2910
Austin, Texas 78768
PHONE: (512) 463-0536
FAX: (512) 463-1449
Thank you for your coiuntinued support and help in this matter. You can
also contact the governors office at the following
Office of the Governor
P.O. Box 12428
Austin, Texas 78711-2428
http://www.governor.state.tx.us/contact/contact_email.htm
TOLL FREE: 1 (800) 252-9600
FAX: (512) 463-1849
This is open to all; ask everyone you know, including your friends,
community leaders, community organizations, school, newspaper, radio,
political groups, church, or any other Native American groups. Again,
the Native American community awaits for the best of our intentions.
Peace,
Daniel Castro Romero, Jr., M.A., M. S. W.
General Council Chairman
Lipan Apache Band of Texas, Inc.
H.B. No. 179
A BILL TO BE ENTITLED AN ACT relating to artifacts recovered from
Native
American burial sites. BE IT ENACTED BY THE LEGISLATURE OF THE STATE OF
TEXAS: SECTION 1. Subchapter D, Chapter 191, Natural Resources Code, is
amended by adding Section 191.099 to read as follows: Sec. 191.099.
CATALOGUE OF ARTIFACTS FROM BURIAL SITES; RULES. (a) The committee
shall
catalogue any artifacts and related cultural items recovered from
prehistoric and historical American Indian or aboriginal burial sites
in
this state. (b) The committee may adopt rules to implement this
section.
SECTION 2. Not later than March 1, 2006, the Texas Historical
Commission
shall develop a system necessary to catalogue artifacts and related
cultural items under Section 191.099, Natural Resources Code, as added
by this Act. SECTION 3. This Act takes effect immediately if it
receives
a vote of two-thirds of all the members elected to each house, as
provided by Section 39, Article III, Texas Constitution. If this Act
does not receive the vote necessary for immediate effect, this Act
takes
From: "ghwelker"
Presention by Dr. Tom Porter, sponsored by Lotus Music and Dance
featuring the native traditional Areitos of the Iroquois Confederation
of the Northeastern USA and Canadian frontier.
From: George Lessard
http://www.amazon.com/exec/obidos/tg/detail/-/0816522782/104-4144017-1587941?v=glance&st=*
Palmer, Gus, Jr. Telling Stories the Kiowa Way. Tucson: University
of Arizona Press, 2003. 170 pp. ISBN 0816522782, $17.95.
Reviewed for the Anthropology & Education Quarterly by
David Samuels
University of Massachusetts
© 2004 American Anthropological Association. This review will appear
on the web site
The Anthropology & Education Quarterly publishes reviews of current
books in the anthropology of education and related fields. The Book
Review Editor identifies the books to be reviewed and solicits each
review from an appropriate scholar. The Book Review Editor may also
consider reviews submitted voluntarily at his or her discretion, but
volunteered reviews are rare. The Book Review Editor makes the
decision whether to accept the review for publication. This policy
has applied and continues to apply to all book reviews, whether
published on the AEQ web site or in the paper journal.
Please send your contributions for the ANKN Listserv to Alaska Native
Knowledge Network
If you have any suggestions, questions,
or
comments, please email Alaska Native Knowledge Network
George Lessard-Media Specialist
From: "ghwelker"
CALL FOR STUDENT WRITING
The 28th Annual California Conference on American Indian Education is
approaching quickly and, once again, we wish to showcase the writings
of American Indian students from our state in a small booklet
(chapbook) available to each participant who attends the
conference. We are requesting poetry, short stories, and photography
from all K-12 American Indian youths who reside in California. This is
the fourth year we have requested photographs. If possible we would
prefer black and white photographs but will accept color.
All submissions should address the conference theme "Educating
Tomorrows Leaders." Photographs and writings that demonstrate the power
of intergenerational education, whether formal or cultural, are
especially welcome.
Please inform your youths about this opportunity to have their work
published and encourage them to submit their writings to:
American Indian Education Program
Copyright will remain with the authors. Works submitted for publication
will not be returned, so please send copies only. Each youth who is
published will receive two free chapbooks from the Conference Planning
Committee. All works should be submitted for
review by Monday, March 7, 2005. Along with each submission, please
include the following information:
We are looking forward to publishing the writings and photographs of
our California Native American youths. If you have any questions,
please contact James Graham at (530)749-6196.
Thank you,
The 28th Annual California Conference on American Indian Education
Subject: Sundance Institute's commitment to supporting Native Cinema
From: George Lessard
The Sundance Institute's commitment to supporting Native Cinema is
woven throughout the 23-year history of the Institute along with its
support for the artistic vitality of American Cinema. Rooted in the
recognition of a rich tradition of story telling and artistic
expression by Native Peoples, the Institute established a Native
Program as a means of supporting the development of Native filmmakers
and the exhibition of their work. The Sundance Institute has
supported nearly 45 Native writers and directors over the past 23
years, and showcased nearly 100 films by Native filmmakers. The
Sundance Film Festival's Native Forum is a gathering of Indigenous
filmmakers from around the world, and offers opportunities for them
to share their expertise and knowledge with each other and the
independent film community through workshops, panels, networking
events, and special screenings.
Hero, Hawk, and Open Hand CHICAGO - A translucent, larger-than-life hand with long, tapering
fingers lends an air of mystery to a new exhibit of ancient and
little-known tribal art at the Art Institute of Chicago.
"Hero, Hawk, and Open Hand" is scheduled to be shown at The St. Louis Art Museum from
March 4 to May 30, 2005, and at the Smithsonian National Museum of
Natural History from early July to late September.
Navajo artist Teddy Draper Workshops
Workshop information for 2005
March 15-19, instructor Elmer Yazzie, "cut yucca brush" watercolor technique.
May 16-20, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.
June 7-11, Indian Jewelry Basics (class limited to 4 students).
June 7-11, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.
Web Sites: Literacy in Indigenous Communities by L. David van Broekhuizen, Ph.D. (2000) Essay on the Zuni World View
Cushing also cited an
incidence where he showed a pole that accompanies a theodolite to an old Zuni
man and asked him what he thought the name of it was. In response the old man inquired as to the
use
of the
item. After briefly describing the
implementation of the device the old man provided a rather lengthy
sentence-word that Cushing translated as "heights of the world progressively
measuring stick". The next day Cushing
took the pole to the extreme corner of the pueblo and began "to flourish it
around" until a middle-aged man relented to curiosity and asked what it
was. Cushing then provided the Zuni
name he had learned the day before and the man promptly requested, "Can they
actually tell how far up and down journeying the world is?"
[105].
Indian band seeks to regain its birthright
Wintu Indians Coyote and His Anus - Nez Perce
Coyote [itsaya' ya] was going along up the valley. He was very hungry.
"What is there to eat?" he said to himself. "Let me build a fish trap
[a
jumping out place - wala' 'tq 'inwas],l and I will catch a salmon." He
constructed a weir, then sat down nearby, and sang out, "Oh, salmon,
swim up
to me; I made you!" He waited, and soon he saw a very large salmon
coming up
the river. The salmon headed straight into the chute of the weir, and
Coyote
followed it. Then the salmon flopped around and threw himself out of
the
water, Coyote rushed up and clubbed it to death. "I will find a good
shady
place and broil this," he told himself. Then he found a good shade
under a
cottonwood tree. He started a fire and set up his salmon to broil. "Now
let
me have a nap; I'm just tired out. I will sleep and the wake up about
the
time my fish will be well cooked," he decided. Now he lay down and fell
into
a deep slumber.
A large party of egg hunters came along, the Raccoons [k'ayk'a' yats],
the
Wolf brothers [himisya' ya], Fox [tili' ptsxi'], and many other
four-footed
people. "Look, there sleeps Coyote," they whispered. "Let us eat his
salmon." And the Wolves, always disrespectfully mischievous, suggested,
"Yes, and then we will broil his anus." Now they went up to Coyote and
said
to him, "Old man, let us eat the salmon-all right?"
"Mm," Coyote mumbled in his sleep.
They addressed him again, "Old man, let us eat your salmon-all right?"
"Mm," Coyote groaned in his sleep.
"He says, 'Yes, go ahead and eat,' " the hunters told one another
mischievously. No they ate Coyote's broiled salmon; with so many of
them,
they ate up every bit. And then they cut out Coyote's anus and set it
to
broil in the same place the salmon had been. The party went off; they
went
up the hill to watch.
Presently Coyote awoke. "Ah, so I have a broiled salmon. Let me just
walk
with eyes shut down to the river to refresh myself, to drink and wash
my
face. Then I will eat heartily." He got up and went down to the river.
After
he had washed his face, he walk back toward his fire. But from some
distance
away, he saw that his salmon was gone. "But someone has broiled meat
for me!
That youngest one must have been passing by; he always crassly
mischievous.
He would never respect a person. Well, I will eat heartily of this
then,"
Coyote said to himself. The grease was dripping nicely from the
broiling
meat. So Coyote ate.
But now from above on the hill, the egg hunters shouted to him, "You
are
eating your anus!"
"Hark!" Coyote exclaimed. "This is where they once buried a person
alive,
and it must be he who speaks to me."
On the hilltop the people told one another, "The poor one is eating up
his
anus. Shout again." They shouted to Coyote, "You are eating your anus!"
At this moment an ant ran into the cavity which had been cut in
Coyote's
buttocks. tickled Coyote; suddenly he started to scratch, only to find
that
part of his body missing. "I have no anusl Then I was eating it!" he
exclaimed. The little piece he had left he shoved back into place.
Suddenly
he looked up and saw the people on the hill; they were laughing
uproariously
at him. Now they turned and ran away. Coyote decided, "Let them go. I
will
not chase them, but I will have revenge later."
The egg hunters went on; after awhile they had gathered a large
quantity of
eggs. So they stopped to pit-cook them. They dug a pit, started a fire
in
it, and heated stones. They let the fire bum out until only the coals
and
hot stones remained. Now they cover these with a layer of twigs and
grass.
They put in the eggs next, and then sealed up the pit with a layer of
sod.
"Now let us lie down and sleep for awhile. We are all tired, and we can
a
nap and get up just about the time the eggs are well cooked," they told
one
another. they all lay down to sleep.
Suddenly Coyote came upon them. "Oh, now to get revenge!" he told
himself.
He reached into the pit and took out the eggs. He ate and ate. He left
just
enough eggs for the otters to have one apiece. "They will first uncover
their pit to sample them. I will teach them a lesson! They treated me
very
badly," he thought. After Coyote had eaten most of the , he began to
paint
the sleeping egg-hunters with egg batter. "Fox, you too? So you are
them,
you doer of inane things!" he said. He painted Fox to make him
handsome, and
did the same to the Raccoons. Now he came to the Wolf brothers. "You
mischief makers!" Coyote thought, and he painted them and smeared them
to
give them the ugliest possible appearance. Now Coyote went away. "I
will
watch them," he thought. The egg hunters awoke after awhile. "Let us
sample
our eggs to see if they are done." They uncovered a corner of the pit,
and
each took out an egg. "They are just right," they said. Now they
uncovered
their pit; but, lo, they saw only a clutter of egg shells. They looked
at
one another in amazement only to discover that they were painted up.
"Oh,
you painted!"
"How about yourself! As if you weren't!" they exclaimed as they began
to
laugh at one another. Now they began to accuse one another until they
saw
that they were all painted. "Someone has taken our eggs, and very
likely it
was Coyote," it suddenly occurred to them. They looked up the hill.
There
was Coyote throwing himself about in laughter [ts'ax, , ts'ax,"].
"Coyote
has done this to us! Let us chase him!" the painted hunters exclaimed.
They
all ran toward Coyote.
"When could they ever begin to catch me? Let the foolish ones try to
overtake me!" Coyote told himself, and away he went in a tremendous
burst of
speed. Soon the pursuers gave up hope.
Fox alone decided, "Let me overtake him." He ran on, and now Coyote,
seeing
him ling alone, waited for him.
Coyote said to Fox, "So you, too, had to be in that party!" There the
two
friends sat down laughed and laughed. Presently they got up and started
off
somewhere, Coyote and his comrade together.
Taken from Tales of the Nez Perce by Donald M. Hines, Ye Galleon Press;
Fairfield, Washington, 1999 [gathered from other source books dated
between
1912 and 1949]
From Blue Panther Keeper of Stories
http://groups.msn.com/KeeperofStories
Navajo Filmmaker Shonie de la Rosa
Subject: Navajo Nation President rejects Indian label, declares ˜I am
Dine"?
Office 928-871-7917
Navajo Nation President Joe Shirley, Jr.,
rejects Indian label, declares ˜I am Dine"?
Subject: Information about the Choctaw/Muskogean tribe
(425) 226-3184
edpascoe@msn.com
Subject: Training at Museum of Civilization
February 23, 2005, Issue 147
www.nativevillage.org
To subscribe to Native Village weekly email reminders, please send your
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address to:
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You are always welcome here :-)!
Subject: House Bill 179 relating to artifacts recovered from Native
American burial sites
Subject: Mohawk Creation Legends of the Iroquois (online movie clip)
streaming video
Mohawk Creation Legends of the Iroquois
http://www.presenciataina.tv/CreationStory.mov
Subject: AEQ Book Review of Telling Stories the Kiowa Way
http://www.ubcpress.ubc.ca/search/title_book.asp?BookID=3875
http://www.powells.com/cgi-bin/biblio?show=Trade%20Paper:Used:0816522782:13.50
http://search.barnesandnoble.com/booksearch/isbninquiry.asp?pwb=1&isbn=0816522782
1919 B Street,
Marysville, CA 95901
Phone: (530) 749-6196 Fax: (530) 741-7840
email: jgraham@mjusd.k12.ca.us
Student Name Tribal Affiliation
Age of Student
Phone Number
Address Sponsoring organization (i.e., Title IX, IEC, or school)
http://festival.sundance.org/2005/?=native&107
Early tribal artifacts put in spotlight
Little-known items focus of exhibit in Chicago
Chinle, Arizona (Canyon DeChelly)-
Seminars and workshops have limited capacity and usually require enrollment months in advance.
dechelly2000@yahoo.com
Native American Links Page
Indigenous Peoples Literature
Wisdom of the Old People
Native American Summer Camp Info
Native Village(117K)
HTML Format (70K)
PDF Format(117K)
Excerpt (Complete article is available in PDF)
By David Whitney
At War Against Dam, Tribe Turns to Old Ways
Petition in Support of the Winnemem Wintu Tribe
http://www.smartgroups.com/groups/keeper_of_stories_3
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