WINDOW ROCK, Ariz. — Navajo Nation officials say the tribe’s parks aren’t affected by the federal government shutdown.
Navajo Nation Parks and Recreation Department Manager Martin Begaye announced Tuesday that “all Navajo Nation tribal parks are fully operating and open to the public.”
The Navajo tribal parks are open seven days a week with the exception of Christmas, New Year’s and Thanksgiving.
The parks include Little Colorado River Navajo Tribal Park, Lake Powell Navajo Tribal Park, Monument Valley Navajo Tribal Park, Four Corners Monument, Bowl Canyon Recreation Area and Window Rock Navajo Tribal Park.
TULALIP, Wa. – I’ve tested two other recipes and this was by far the better and easier one. This recipe is from chef-in-training.com and I added more spices to give the cookies more of a pumpkin pie taste. The cookies are soft and have a pumpkin taste that isn’t overwhelming. I would suggest using at least cinnamon and nutmeg; the clove, ginger and allspice are optional.
I made the mistake of using pumpkin pie filling the first time, please don’t try that. Pumpkin pie filling has added spices, sodium, and sugar which make it delicious for pie but incompatible for cookies. Use either homemade or canned pumpkin puree; if you can’t tell from the label that it contains only pumpkin look at the ingredients on the back and it should list pumpkin only.
Some may be thinking, why shortening, why not butter? Since the recipe calls for pumpkin this adds quite a bit of extra water and in order to remove the excess moisture the cookies need to be baked longer at a higher temperature which butter just can’t do. There are other recipes that call for butter but they produce soggy cookies and if you cook them any longer or at a higher temp they will burn. You can use butter instead of shortening but to avoid the excess moisture try adding oatmeal, or pre-boil the pumpkin and cool before adding. Also, do not just add more flour and hope it will counteract the moisture; this will make little puff balls that will be dense and cake like.
Wet ingredients:
1 cup shortening or buttered flavored shortening
1 cup white sugar
1 cup pumpkin puree (about ¾ of a 15oz can)
1 egg
Dry ingredients:
2 cups flour
1 tsp baking soda
1 tsp salt
1 tsp gound cinnamon
¼ tsp ground nutmeg
¼ tsp ground clove optional
A pinch each of ground ginger and ground allspice optional
And 1 -2 cups milk chocolate chips as desired
Preparation:
In a medium bowl, measure and sift together dry ingredients, this step is meant to equally distribute the spices.
In a large bowl mix together shortening, sugar and pumpkin, after blended add egg and mix well. Slowly add in the dry mix, once combined stir in chocolate chips.
On a nonstick, greased or parchment lined cookie sheet drop spoonful’s of cookie dough, spaced about 2 inches apart. Bake at 375 for 10-12 minutes. Cool cookies on wire rack and store in a ventilated container since they still contain a lot of moisture. Makes about 48 cookies.
Billboards depicting a rifleman taking aim at the iconic Kansas City sculpture “The Scout” were taken down Monday after drawing a whirlwind of spirited reaction.
Read more here: http://www.kansascity.com/2013/09/30/4520544/kc-billboard-removed-after-creating.html#storylink=cpy
Artist A. Bitterman had rented the twin billboards near 19th Street and Baltimore Avenue in the Crossroads Arts District after Missouri Bank had accepted, but then rejected, the work for its Crossroads “Artboards” program.
The work went up Sept. 23 and was supposed to be displayed until Oct. 21, according to Bitterman’s website.
“I was very glad to see that,” Moses Brings Plenty said of the news that the billboards were taken down. A member of the Oglala Lakota nation and the community outreach coordinator for the Kansas City Indian Center, he had vociferously opposed the work as a symbol of racism and hatred.
“I did it for our children,” he said. “Our common enemy is racism.”
A message seeking comment from officials at CBS Outdoor, which had rented the billboard space, was not returned Monday.
Bitterman did not respond to an email seeking comment, but in a post on his website dated Sunday, he sought to explain his intention:
“The one thing that can not be disputed in my image is the fact that the Scout is not an indian at all, it is a depiction of an Indian, a sculpture, created by and for white culture, and it carries a historical narrative of what white people at the turn of the 20th century wanted the indian to be. The artist on the scaffolding is confronting that narrative.”
In an earlier post, Bitterman wrote, “If anything The Scout is a gesture in defense of the native American.”
Read more here: http://www.kansascity.com/2013/09/30/4520544/kc-billboard-removed-after-creating.html#storylink=cpy
This recipe was created by Monica Brown, by combining 3 different recipes and has a touch of honey which gives it a unique sweetness. Recipe makes 2 loafs of bread
Wet ingredients:
2 cups shredded and drained raw zucchini
2 eggs
1 cup vegetable oil
¼ cup honey
2 tsp vanilla
Dry ingredients
1 ½ cups white sugar
3 cups flour
2 tsp baking powder
2 tsp baking soda
1 tsp salt
1.5 to 2 tsp cinnamon (depending on liking)
1 cup chopped walnuts (optional)
Preparation:
Shred about 4 small to medium sized zucchini and drain well. Mix wet ingredients in large mixing bowl and then add sugar. Measure out rest of the dry ingredients in a separate bowl and slowly add to wet mixture. Mix until combined, be sure not to over mix. Mixture will be fairly thick.
Preheat oven to 325, grease and flour 2, 9” X 5” loaf pans. Pour mixture as evenly as possible into pans. Bake for 50 – 70 minutes, or until wooden pick comes out clean. Cool bread in pans for 10 minutes and then jiggle to loosen bread and remove to cool on wire rack for 30 minutes prior to wrapping in aluminum foil.
Language department sings welcome a song in Lushootseed at the opening of the banquet
By Monica Brown, Tulalip News writer
TULALIP, WA – Addiction can happen to anyone. It is not something that strikes instantly; it begins as a habit, slowly overtaking the person in a process that can take anywhere from days to years. An addiction starts as a habit that becomes harmful to the person, eventually they reach a threshold where they are no longer in control of their choices but are instead controlled by their habit.
Tulalip celebrated its 34th annual Wellbriety Banquet at the Tulalip Resort’s Orca ballroom on Saturday, Sept 21st. As people arrived and filled the ballroom they greeted one another with hugs, handshakes and laughter. The annual banquet provides an occasion for tribal members to come together and recognize each other’s challenges as they overcome addiction.
The language department opened the event by greeting everyone with a welcome song sung in Lushootseed. Tribal board member Mel Sheldon started off the evening of speeches by thanking everyone for being there and invited the tribal members that had been asked to speak to come to the stage and tell their story about addiction and recovery.
Katie Jones told her story of addiction, recovery and how it has affected not only her life but her children’s lives. “Our addiction takes over; when they say “It’s becoming you” they’re not lying. It becomes your best friend,” said Katie. She is now part of many support groups and helps others stay on the path to recovery. She is also beginning a program which will help guide parents through the system to help them get custody of their children back.
Rudy Madrigal is now a legitimate, successful business man. He explained how his addiction was different in a way that it wasn’t all about substance abuse, “I bring a different type of addiction; I was addicted to money.” Rudy admitted how he remembers selling to many of the people in the room. “Addiction is where you lose your family; you lose everything. I even lost my reservation. I was excluded from this reservation for what I did.”
The stories are upsetting to listen to but they have an ending that gives hope to others struggling with their addiction. When Board member Deborah Parker was asked to speak, she explained how when people share their stories of hurt or anger, how important it is to cleanse yourself off so you aren’t carrying the hurt or anger around with you.
Deborah said, “In a teaching an elder gave me this week, “He said to make sure you wash yourself with water, wherever you go.” You can go to the river; you can go to the bay. Go, be next to the water. Even if you don’t have time for that, when you wash yourself off in the morning, make sure you take that water and you cleanse yourself and ask for something for yourself, maybe it’s healing or to release some anger or hurt you have in your heart.”
Before the live entertainment and dancing would start they began the sobriety countdown. As the 40 year countdown went on, throughout the room as people stood to declare how long they had been clean and sober it was made evident that quite a few attendees have been enjoying the Wellbriety banquets for many years.
Chairman, Mel Sheldon welcomes everyone to the banquet.
MARYSVILLE — The city is planning its first Marysville Multicultural Fair to celebrate diversity in the Marysville-Tulalip communities and the many cultures who call the area home.
The free event will be held from 10 a.m. to 3 p.m. Sept. 28 in downtown Comeford Park, 514 Delta Ave. There will be music and dance from around the world on stage in the Rotary Pavilion, demonstrations and displays of traditions from other lands, and a food court where ethnic foods will be available for purchase.
The multicultural fair is sponsored by Sea Mar Community Health Centers, HomeStreet Bank, Marysville/North County YMCA, Molina Healthcare and the Marysville Free Methodist Church.
The day’s performances open with the Korean Dancers and Drums. The will be Celtic music from Seattle favorites the BOWI Band, Mariachi Juvenil Voces, American Indian flautist Peter Ali, American Indian S-du-hoo-bsh storyteller Lois Landgrebe, belly dance performances, and Karen Ann Krueger, a former paralympian and inspirational speaker on disabilities.
Some cultural food favorites include Mae Phim Restaurant (Thai), Sampaghita Cuisine (Filipino-American), Rosie’s Frybread (Tulalip/Native American), La Hacienda (Mexican), Craving Cajun Grill, Sons of Italy and others.
The multicultural fair will also have dozens of cultural resource booths, informational displays and hands-on activities for children.
For more information, contact diversity committee staff liaison Doug Buell at 360-363-8086, email dbuell@marysvillewa.gov, or visit the website at http://marysvillewa.gov/multiculturalfair.
Rich Addicks for The New York Times U.S. Highway 12, which snakes along the Clearwater River in North Central Idaho, was the scene of a protest by the Nez Perce tribe in August. Click image for more Photos
LAPWAI, Idaho — In this remote corner of the Northwest, most people think of gas as something coming from a pump, not a well. But when it comes to energy, remote isn’t what it used to be.
The Nez Perce Indians, who have called these empty spaces and rushing rivers home for thousands of years, were drawn into the national brawl over the future of energy last month when they tried to stop a giant load of oil-processing equipment from coming through their lands.
The setting was U.S. Highway 12, a winding, mostly two-lane ribbon of blacktop that bisects the tribal homeland here in North Central Idaho.
That road, a hauling company said in getting a permit for transit last month from the state, is essential for transporting enormous loads of oil-processing equipment bound for the Canadian tar sands oil fields in Alberta.
When the hauler’s giant load arrived one night in early August, more than 200 feet long and escorted by the police under glaring lights, the tribe tried to halt the vehicle, with leaders and tribe members barricading the road, willingly facing arrest. Tribal lawyers argued that the river corridor, much of it beyond the reservation, was protected by federal law, and by old, rarely tested treaty rights.
And so the Nez Perce, who famously befriended Lewis and Clark in 1805, and were later chased across the West by the Army (“I will fight no more forever,” Chief Joseph said in surrender, in 1877), were once again drawn into questions with no neat answers: Where will energy come from, and who will be harmed or helped by the industry that supplies it?
Tribal leaders, in defending their actions, linked their protest of the shipments, known as megaload transports, to the fate of indigenous people everywhere, to climate change and — in terms that echo an Occupy Wall Street manifesto — to questions of economic power and powerlessness.
“The development of American corporate society has always been — and it’s true throughout the world — on the backs of those who are oppressed, repressed or depressed,” said Silas Whitman, the chairman of the tribal executive committee, in an interview.
Mr. Whitman called a special meeting of the committee as the transport convoy approached, and announced that he would obstruct it and face arrest. Every other board member present, he and other tribe members said, immediately followed his lead.
“We couldn’t turn the cheek anymore,” said Mr. Whitman, 72.
The dispute spilled into Federal District Court in Boise, where the Nez Perce, working alongside an environmental group, Idaho Rivers United, carried the day. Chief Judge B. Lynn Winmill, in a decision this month, halted further transports until the tribe, working in consultation with the United States Forest Service, could study their potential effect on the environment and the tribe’s culture.
The pattern, energy and lands experts said, is clear even if the final outcome here is not: What happens in oil country no longer stays in oil country.
“For the longest time in North America, you had very defined, specific areas where you had oil and gas production,” said Bobby McEnaney, a senior lands analyst at the Natural Resources Defense Council. A band stretching up from the Gulf of Mexico into the Rocky Mountains was about all there was.
But now, Mr. McEnaney said, the infrastructure of transport and industrial-scale production, not to mention the development of hydraulic fracturing energy recovery techniques, and the proposed Keystone XL pipeline from Canada, are affecting more and more places.
The Nez Perce’s stand, in a way, makes Mr. McEnaney’s point. The tribe’s fight, and the galvanizing decision by its leaders to step in front of the transport, drew in people who had not been involved before.
“Our history is conservative. You don’t go to court, you don’t fight,” said Julian Matthews, another tribe member. The fighting stance by tribal leadership, he said, was partly driven by pressure from members like him, already pledged to opposition.
Others described the board’s decision as a thunderbolt. After the special meeting where leaders agreed they would face arrest together, the news blazed through social media on and off the reservation.
“Everybody knew it in an hour,” said Angela Picard, who came during the four nights of protest when the load was still on tribal lands, and was one of 28 tribe members arrested.
Pat Rathmann, a soft-spoken Unitarian Universalist church member in Moscow, Idaho, heard the new tone coming from the reservation. A debate over conservation and local environmental impact, she said, had suddenly become a discussion about the future of the planet.
“The least I could do was drive 30 miles to stand at their side,” said Ms. Rathmann, whose church has declared climate change to be a moral issue, and recently sponsored a benefit concert in Moscow to raise money for the tribal defense fund.
The equipment manufacturer, a unit of General Electric, asked the judge last week to reconsider his injunction, partly because of environmental impacts of not delivering the loads. Millions of gallons of fresh water risk being wasted if the large cargo — water purification equipment that is used in oil processing — cannot be installed before winter, the company said.
“Although this case involves business interests, underlying this litigation are also public interests surrounding the transportation of equipment produced in the U.S. for utilization in wastewater recycling that benefits the environment,” the company said.
The risks to the Nez Perce are also significant in the months ahead. Staking a legal case on treaty rights, though victorious so far in Judge Winmill’s court, means taking the chance, tribal leaders said, that a higher court, perhaps in appeal of the judge’s decision, will find those rights even more limited than before.
But for tribe members like Paulette Smith, the summer nights of protest are already being transformed by the power of tribe members feeling united around a cause.
“It was magic,” said Ms. Smith, 44, who was among those arrested. Her 3-year-old grandson was there with her — too young to remember, she said, but the many videos made that night to document the event will one day help him understand.
A version of this article appears in print on September 26, 2013, on page A17 of the New York edition with the headline: Fight Over Energy Finds A New Front in a Corner of Idaho.
Maple Valley, WA – As the Earth fully embraces the fall change of season this week, the Arboretum welcomes second grade students from Rock Creek for their annual field trip.
The students are studying Native American culture, which includes a tour of the Tribal Life Trail led by a Master Gardener, native plant rubbings led by Arboretum volunteers, and story time led by teachers as part of the curriculum.
A project of the Washington State University Extension Master Gardeners with the support of the Lake Wilderness Arboretum Foundation and the Tahoma School District, the trail lets visitors experience nature through the eyes of native peoples of the Pacific Northwest. Educational signs describe how plants found along the trail were used in daily life for food, medicine, utility, clothing and ceremony.
“I am always impressed by the kids’ interest in learning about how Native Americans used the plants,” says Arboretum Garden Manager Susan Goodell, who volunteers on the field trips, along with Master Gardeners Ursula Paine, who also coordinates the event, and Ankie Strohes.
Goodell says the students also enjoy identifying native plants by the leaves, then making a rubbing on paper.
Visit LakeWildernessArboretum.org, emailinfo@lakewildernessarboretum.org or call 253-293-5103 to volunteer or donate.
Bees pollinate a third of our food supply — they don’t just make honey! — but colonies have been disappearing at alarming rates in many parts of the world due to the accumulated effects of parasitic mites, viral and bacterial diseases, and exposure to pesticides and herbicides. Marla Spivak, University of Minnesota professor of entomology and 2010 MacArthur Fellow, tries as much as possible to think like bees in her work to protect them. They’re “highly social and complex” creatures, she says, which fuels her interest and her research.
Spivak has developed a strain of bees, the Minnesota Hygienic line, that can detect when pupae are infected and kick them out of the nest, saving the rest of the hive. Now, Spivak is studying how bees collect propolis, or tree resins, in their hives to keep out dirt and microbes. She is also analyzing how flowers’ decline due to herbicides, pesticides and crop monoculture affect bees’ numbers and diversity. Spivak has been stung by thousands of bees in the course of her work.
View PDF’s that have lists of local native plants that are friendly for honey bees
In the background of all issues involving American Indians is always the question of what is an Indian? While there are any number of groups in this country today who have complicated issues surrounding identity, there is no identity issue more complicated than that of American Indian identity. As an aside, you will notice I did not say no identity issue is more important. It’s difficult to call any American Indian issue in this country important in a standard social sense the way, say, African-American issues are important – there simply aren’t enough Indians in the country to warrant national media attention. When it comes to politics, numbers are, in a way, everything.
A case in point is that of the most recent controversy surrounding the Washington Football Team’s name – notice that in all this talk, and there’s a lot of talk, all you have to do is Google the team’s name – notice the only Indian that has made any kind of national public appearance anyone has paid attention to is the man team owner Dan Snyder trotted out to defend the name. And notice what is going on when so-called Chief Dodson is telling the nation that not only is the name ok with him, but that people in his community use the term regularly when greeting each other. Here we have an example of the inside being mistaken for the outside, and that age-old fallacy of one Indian’s opinion being mistaken for every that of every Indian.
The US has a long history of mistaking one Indian for every Indian – all it takes is one look at the history of Federal-Indian policy to see this. For example, during the allotment era in the late 1800s the idea was to civilize tribal members on reservations by turning them into farmers – even if the reservation where they were located was entirely unsuitable for farming. This policy of course was enacted by Congressional members who had little to no experience with Indian Country, but who nonetheless had near absolute power over tribes – a power that was finally solidified with the 1903 Lone Wolf v. Hitchcock US Supreme Court ruling. What did the ruling say? That Congress had plenary power over tribes. What does plenary power mean? The Oxford English Dictionary defines plenary as such: full, complete, or perfect; not deficient in any element or respect; absolute. The Lonewolf case, even though it was a case regarding the allotment of a single tribe’s lands on the southern plains, gave Congress total and final power over all tribal affairs, placing tribes under a kind of political Sword of Damocles, and along with it the unending threat of Congressional action without tribal consent.
Consider the ideas of blood, and blood quantum, the ideas we use today in large part to define who is and is not an American Indian, don’t have tribal origins – they originate in Europe, hundreds of years before contact in North America. As early as the 1200s the British were using ideas of blood to limit the political and social rights of people who were deemed less than so-called “full-blood” – and they carried that idea to the new continent, where they began implementing ideas of blood to penalize people who married either an Indian or an African-American, and to limit a person’s ability to testify in court or vote according to whether or not they were considered to be of so-called mixed-blood. Tribes on this continent traditionally identified membership most simply by who was or was not living with and participating in the community. That is, if you lived with the people, you were part of the people. These ideas of blood eventually extended to limiting the land ownership rights of Indians on reservations during the allotment era, to such a degree that in some cases over 2/3 of a tribe was not allotted land on their respective reservations because they didn’t meet so-called blood quantum criteria – a US established criteria, of course, that made it much easier to justify selling land that was “left-over” to non-Indians, thus splitting up land ownership on reservations between tribal members and non-Indians.
So how is it I got to talking about blood? Because one of Snyder’s contentions for the validity of so-called Chief Dodson’s opinion was that he is a “full-blooded” Inuit chief. The suggestion of course is that blood alone makes you an Indian – never mind particular cultural knowledge, and definitely never mind speaking an indigenous language – the only thing that matters here is blood. This idea of Indian blood is so prevalent that any number of intelligent contemporary Americans have taken this idea of Indian blood at face value, as if there is some intrinsic value in the blood itself. But when we turn this idea around, things fall apart pretty fast, don’t they? Because while there are plenty of people in Montana with so-called Irish blood, how much knowledge of Irish culture has this blood brought with it? If this blood thing isn’t making much sense to you at this point, don’t worry, you’re not alone, it’s never made any sense to me either.
Finally, to return to a point I made earlier about so-called Chief Dodson’s statement regarding Indians use of the team’s name as a kind of friendly greeting – I have never once seen it happen in my life. While the term “skin” is not uncommon among Indian who are friends, the point is that it’s a term used by insiders among each other. In other words, I would love for Dan Snyder to walk into any social gathering place on any reservation or reserve in North America and say, What’s up, Redskins? I’m absolutely positive things would turn out just fine.
I’m Sterling HolyWhiteMountain, thanks for listening
Before the live entertainment and dancing would start they began the sobriety countdown. As the 40 year countdown went on, throughout the room as people stood to declare how long they had been clean and sober it was made evident that quite a few attendees have been enjoying the Wellbriety banquets for many years.
