A group of protesters have gathered at a railroad crossing near Tyendinaga Mohawk reserve to demand justice for murdered and missing indigenous women. (Photo: Frederic Pepin/Radio-Canada)
Protesters near the Tyendinaga Mohawk reserve in southern Ontario have blocked the Montreal-Toronto Via Rail line to draw attention to missing and murdered aboriginal women.
The blockade is at Marysville, Ont., between Belleville and Kingston.
Via Rail’s media relations manager Jacques C. Gagnon said Marysvilleis a popular site for railroad blockades.
“We had hints since late last night that there would be a blockade,” Gagnon said.
Train service between Montreal and Ottawa is still running. However, service between Toronto and Ottawa has been halted.
Trains travelling in the Montreal-Toronto corridor have been replaced by chartered buses.
Ontario Provincial Police in Smith Falls, Ont., have confirmed that Wyman Road/Highway 2 in Tyendinaga is also blocked.
Earlier this month, protesters from the Tyendinaga Mohawk reserve blocked a highway over what they said was a lack of action on investigations into missing and murdered aboriginal women.
A pre-conference tour of Grand Coulee Dam on Monday kicked off a conversation about restoring salmon to the Upper Columbia Basin. Tom Banse, Northwest News Network
Once upon a time, salmon and steelhead swam over a thousand miles upriver to the headwaters of the mighty Columbia River, at the foot of the Rockies in British Columbia.
Salmon and steelhead have been absent from the upper Columbia River for 75 years. But tribes on both sides of border still miss the fish. Colville tribal member D.R. Michel senses an opportunity “to correct a lot of wrongs.”
“The tribes never surrendered to the loss of salmon,” he says. “You see old photos of the chiefs standing on the reservation side looking down on the project with all of those promises of, ‘We’ll take care of you. You’ll have your fish. We’ll put in hatcheries.’ None of that stuff ever really happened.”
The Bureau of Reclamation’s Lynne Brougher led a tour Monday of Grand Coulee Dam for tribal leaders and biologists from British Columbia and the U.S Northwest. She stopped the tour van in the center of the enormous concrete span so the group could peer over the edge at the torrents of water plummeting down the spillways.
“What you’re looking at here is a 350 foot difference between the water at the base of the dam and uplake in the reservoir,” Brougher explained over the din of rushing water.
Nobody has built a fish ladder on a dam this high according to Canadian Columbia River Inter-Tribal Fisheries Commission biologist Will Warnock of Cranbrook, British Columbia.
“It would be going into uncharted waters to build that kind of passage facility. There’s other things you can do to get salmon past dams this high, though. You can trap them and manually truck them around the dam.”
That’s one idea. An elevator actually is another. A long fish ladder would be very expensive and a last resort, if tried at all.
A separate suite of technologies would be needed to help juvenile salmon migrating downstream get past the hydropower turbines and long stretches of slack water behind the upper Columbia dams.
Who would pay?
Who would pay for this? Nearly all of us, as D.R. Michel sees it. He directs the Upper Columbia United Tribes of North Idaho and Eastern Washington.
“It’s potentially a shared cost between ratepayers, the federal government, farmers and irrigators,” says Michel. “Some of the folks who benefit directly from use of this water and what comes out of this dam should help pay for this also.”
The unknown costs of reintroduction could add up, and that worries the Public Power Council’s Scott Corwin. He represents public utilities who get electricity from Columbia River dams.
“There are just a lot of questions about whether that is even possible and how it would impact other species. Yeah, we have a lot of questions.”
The U.S. and Canada are about to open negotiations to renew the 50-year-old Columbia River Treaty. That is the forum chosen by fish advocates to advance their idea. But last week, British Columbia’s government declared it doesn’t want to discuss it at the treaty talks.
A position paper forwarded to Ottawa reads, “British Columbia’s perspective is that the management of… salmon populations is the responsibility of the Government of Canada and that restoration of fish passage and habitat, if feasible, should be the responsibility of each country regarding their respective infrastructure.”
“We are very respectful of the importance of salmon to First Nations,” said provincial Energy Minister Bill Bennett, using the Canadian term for native tribes. But during an interview, Bennett also maintained that ratepayers of BC Hydro should not have to pay more for fish passage. “Our (electricity) rates are already going up in B.C.,” Bennett noted.
Tim Personius, deputy regional director of the U.S. Bureau of Reclamation, says Canada’s position could be a problem.
“The position of the United States is that we should not move forward without Canada participating. I think that’s a good idea.”
Personius says it looks like a lot of the spawning habitat for upper Columbia River fish is in Canada. He says it would not make a lot of sense “for the United States to spend millions or billions of dollars on fish passage” only to have the salmon run to British Columbia and “stub their noses” on a Canadian dam.
The U.S. government is taking an open-minded position in Personius’ telling. But given the many unknowns, “We should kind of approach this cautiously and probably in small steps.”
The Bureau of Reclamation and Army Corps think say they are willing to investigate, but unknown costs could be a problem later.
Hundreds of Indigenous Peoples from the state and throughout the country gathered with a crowd of over 4000 people at the State Capitol in Sacramento on March 15 to send a clear message to Governor Brown: ban fracking, an environmentally destructive oil extraction practice that pollutes groundwater, rivers and the oceans.
The large Tribal contingent included members of the Miwok, Maidu, Winnemem Wintu, Yurok, Karuk, Hoopa Valley, Ohlone, Pit River, Cahto, Round Valley, Tule River, Pomo and Chumash Nations and other Tribes from throughout the state, as well as members of the Dakota, Lakota Sioux, indigenous communities, native organizations and activists in the Idle No More Movement and Klamath Justice Coalitions. Many Tribal representatives emphasized the direct connection between fracking and the Shasta Dam raise and the Governor’s peripheral tunnels plan, which will provide water for fracking.
“We should call the Governor ‘Westlands’ Brown,” quipped Chook Chook Hillman, a member of the Karuk Tribe and the Klamath Justice Coalition that has organized many direct action protests to remove the Klamath dams, halt the violation of tribal gathering rights under the Marine Life Protection Act (MLPA) Initiative to create so-called “marine protected areas,” and to stop the Westlands Water District legal attempt to raid Trinity River water.
“Brown is setting aside all the environmental rules in order to ship water south,” said Hillman, who held a banner proclaiming, “Stop Fracking Around – Undam the Klamath,” with other members of Klamath Justice Coalition. “Fracking will take good water, put chemicals in it and then it will come out toxic forever. Fracking will affect all us – fracking is a terrible use of water, water that could be used for people and fish.”
The event, organized by the Californians Against Fracking, featured diverse speakers including environmental justice advocates, farmers, student activists and other groups opposed to fracking. Hundreds of organizations, ranging from grassroots groups to large NGOs, helped to organized the rally.
Chief Caleen Audrey Sisk, Tribal Chief and Spiritual Leader of the Winnemem Wintu, led the opening ceremony and prayer. She took aim at the Governor’s peripheral tunnels plan – the “Brown Water Plan,” as she calls it.
She emphasized, “Here at the Capitol a lot of Brown water planning is going on. This water is our medicine – it comes from the sacred places where the medicine comes from. We struggle to continue to take care of our waters – there is no other place we can go to practice our religion.”
Caleen Sisk, Chief and Spiritual Leader of the Winnemem Wintu Tribe, opens the rally with a ceremony and prayer. (Photo by Dan Bacher)
After the rally was over she led a group of Winnemem Wintu and their supporters down to the Sacramento River at Miller Park take the “Water Challenge” to defend waters, rivers and fish population. Around 20 people cautiously waded into and then swam in the muddy waters.
“When we accept the winter water challenge and go down to our rivers, springs, lakes and oceans to make a heartfelt commitment and challenge others to do the same it makes the waters happy,” she said. “All over California the water ways are waking up with good blessings! Now accept the challenge to take the message you got to the Capitol and tell the world…no fracking chance will your Brown Water Plan destroy our sacred waters.”
Warrior Woman, a Dakota Indian woman holding a sign saying, “Mother Earth Does Not Negotiate,” said, “We’re here to stop fracking and the rape of Mother Earth. Water is the life blood of Mother Earth. The governmental system can’t continue to oppress the people and Mother Earth any longer.”
Mike Duncan, Round Valley Reservation Tribe member, described fracking as “another broken treaty.”
“I’m here for tribal water waters and to stop the raising of Shasta Dam. It’s the future – it’s our responsibilities as tribal people to stop fracking. Fracking is another broken treaty as far as I am concerned,” he said.
Penny Opal Plant, an organizer of Idle No More, pointed out that the battle against fracking and other destructive methods of oil and gas extraction is a worldwide struggle, including Lakota resistance to the XL pipeline, the resistance of Canadian First Nations to fracking and battles of indigenous people against destructive resource extraction throughout Latin America.
“We are not Mother Earth’s failed experiment. We are her immune system. All of the our two legged relatives must stand up for Mother Earth,” she stated.
Penny Opal Plant of Idle No More explained how California fracking occurs in the context of indigenous struggles against fracking across the globe. (Photo by Dan Bacher)
She noted that the oil industry is planning ship dangerously explosive crude oil through Richmond, California – and vowed direct action to stop the trains.
“We will put our bodies on the line and we may have to sit in front of the those trains,” Plant said.
“What time is it?,” she shouted to the crowd. “It’s time to transition!”
In a press release before the rally, Corrina Gould, Elder, Chochenyo/Karkin Ohlone, stated, “We are the ancestors of the future and it is our responsibility to be the care takers of the earth, as was given to us in our original teachings by our ancestors. We must not allow the continuous devastation and degradation of our Mother, Earth. We must be the voices for our children and our grandchildren. Fracking must stop by any means necessary.”
“Fracking” is a method of oil and gas production that involves blasting millions of gallons of water, mixed with sand and toxic chemicals, under high pressure deep into the earth to extract oil and gas but it can also pollute local air, water, and endanger the lives of people and wildlife, according to Corine Fairbanks, director of American Indian Movement Southern California Chapter.
Fracking exposes people to radioactivity and numerous toxic chemicals such as lead, arsenic, methanol, and benzene. The chemicals used in fracking have been linked to infertility, birth defects and cancer.
“Fracking is also known to trigger seismic activity and earthquakes,” said Fairbanks. “Anti-Fracking efforts have been led by California Native Nations throughout the state and on February 28th, 2014 the Los Angeles City Council passed a ban on fracking within its jurisdiction. This makes Los Angeles the first oil-producing city in California to call a halt to the practice.”
Fracking has been documented in 10 California counties — Colusa, Glenn, Kern, Monterey, Sacramento, Santa Barbara, Sutter, Kings and Ventura. Oil companies have also fracked offshore wells in the ocean near California’s coast, from Seal Beach to the Santa Barbara Channel. Fracking may have been used elsewhere in California, since state officials have monitored neither or tracked the practice until recently, according to Fairbanks.
Fairbanks pointed out that Indian people have been fighting against hydraulic fracking and toxic dumping for many years.
“Toxic dumping and hydraulic fracking like efforts have been happening on and around Reservations for decades, causing a multitude of problems for our people; birth defects, and twisted strands of cancer,” said Fairbanks. “ No one took notice or interest when Native people wanted this stopped, now all of a sudden when it is becoming more of threat in non-Native communities, there is alarm and action.”
Gary Mulcahy, a member of the Winnemen Wintu Tribe, emphasized the connection between the raising of Shasta Dam, the peripheral tunnels and building of new dams that many tribal members and Delta folks made with their signs and banners at the event.
“It is interesting how fracking would bring out 4,000 to 5,000 people to a demonstration because this fracking, one way or the other, will hurt the water supply,” he noted. “But when you talk about agribusiness taking water drip by drip and drop by drop by building canals, raising dams or building more dams supposed to supply more water than the system can deliver in the first place, only a few voices are heard like a candle in the darkness.”
“Fracking involves your water from north to south, from east to west, water that is ultimately controlled by big corporations, including agribusiness and oil companies. If fracking is bad, then so is raising dams, building new dams and building the tunnels,” he concluded.
Hopefully, this highly successful rally will be followed by even bigger rallies and demonstrations in Sacramento and throughout the state opposing fracking, the peripheral tunnels, the Shasta Dam raise and the building of new dams.
Adam Scow of Food and Water Watch, one of the co-founders of Californians Against Fracking, said anti-fracking activists will keep building the movement to put pressure on Brown to ban fracking.
“Water is a human right and fracking is a violation of that human right, as are the twin tunnels,” Scow concluded.
Caleen Sisk: “We call to Olebis to look down on us and send down the good blessings. We call on sacred Mt. Shasta to help bless us with this sacred water, so it will continue to bring us and our children’s, children and so on in to the future with good health and long life for all our relations. We are calling on the water and fire spirits to help bring back the balance in our world, as wild salmon, wolves, beavers and giant trees make their way back. We sing to the water that flows from the sacred spring on Buliyum Puyuk (Mt. Shasta) to the ocean and back again…..waters from Mauna Kea come back and answer the call and the lakes of fire send their blessings. We ask the fires inside of Mt Shasta and all the sacred fires inside the mountains of the world to help us bring understanding and balance to our way of life and change our lives to the good again. Bring back the original taste of water to guide the people and all relatives back to healthy thinking and acting. For nothing will be here with out fresh clean healthy WATER. No air can be produced without waters to grow the trees, the Kelp, ……this world was created in the most perfect functioning way…..but now so much destruction and toxic waste ….for mega money for a few. We pray that our words will be heard and the August Fire and Water Ceremony be good in sending our prayers up the Creator!!!”
Background on fracking and oil industry money
For those not familiar with the practice, fracking blasts massive amounts of chemical-laced water into the ground to crack rock formations in order to extract oil and natural gas, according to the Center for Biological Diversity. The process routinely employs numerous toxic chemicals, including methanol, benzene and trimethylbenzene.
Oil companies have also fracked offshore wells over 200 times in the ocean near California’s coast, from Seal Beach to the Santa Barbara Channel, according to a Freedom of Information Act Request and media investigation by the Associated Press and truthout.org last year. WSPA President Catherine Reheis-Boyd served on the MLPA Initiative Blue Ribbon Task Forces during much of the time that this fracking of our marine waters was taking place.
The Center cited two studies documenting the harm fracking poses to human health. Birth defects are more common in babies born to mothers living near fracked wells, according to a new study by researchers at the Colorado School of Public Health. In California, a recent Center report found that oil companies used 12 dangerous “air toxic” chemicals more than 300 times in the Los Angeles Basin over a period of a few months.
Besides posing a big threat to human health, the pollution to California groundwater supplies, rivers and the Delta that will result from fracking and acidization will devastate already imperiled populations of Central Valley Chinook salmon, steelhead, Delta smelt, green sturgeon and other fish species.
The Western States Petroleum Association (WSPA), the most powerful corporate lobbying organization in Sacramento, spent over $4.67 million, more than any other interest group, while lobbying state government in 2013, according to data released by the Secretary State’s Office and compiled by the Capitol Morning Report.
Another oil company giant, Chevron Corporation and its subsidiaries, spent $3.95 million, the third most spent by any group on lobbying state government in 2013. Chevron also spent much of its money on lobbying against bills that would ban or regulate fracking in California.
Since it is the most powerful corporate lobby in Sacramento, the oil industry is able to wield enormous influence over state and federal regulators and environmental processes. The result of this inordinate money and influence is the effective evisceration of the Marine Life Protection Act of 1999 during the MLPA Initiative process and the signing of Senator Fran Pavley’s Senate Bill 4.
A report recently released by the American Lung Association revealed that the oil industry lobby spent $45.4 million in the state between January 1 2009 and June 30, 2013. The Western States Petroleum Association (WSPA) alone has spent over $20 million since 2009 to lobby legislators. (http://blog.center4tobaccopolicy.org/oil-lobbying-in-california)
Courtesy Sen. Heidi Heitkamp’s Office Sen. Heidi Heitkamp, right, was in attendance for the Champions for Change ceremony in Washington, D.C. recently. Heitkamp is pictured with office intern and one of the five Champions for Change Danielle Finn.
U.S. Senator Heidi Heitkamp is the first female elected from North Dakota. Since taking the oath of office on January 3, 2013, Heitkamp has shown herself to be a strong advocate fighting for the needs of Indian country as she has been since her role as state Attorney General beginning in 1990.
As a member on the Senate Committee on Indian Affairs, Heitkamp has pledged to stand for Native American families and has worked to ensure the U.S. government lives up to treaty and trust responsibilities.
Last October, Heitkamp introduced a bill to improve the lives of Native American children that has received bipartisan support as well as another bill with Republican Senator Moran that would end the IRS’ practice of taxing crucial programs and services that aim to support the health and safety of Native families. Additionally she is an advocate for the Violence Against Women Act and better transportation and infrastructure on reservations.
In a conversation with ICTMN, Heitkamp shared her stance on the importance of working for the betterment of Indian country and why we should all fight for the needs of our children.
Can you tell us about your bill regarding the Commission on Native Children?
I don’t think there’s any aspect of Indian country that would be left untouched as we talk about children. It really comes to me from the words of Sitting Bull, who said “Let us now sit down and decide what kind of life we can make for our children,” I am paraphrasing, but if we stay focused on kids and our children we will make good choices and we will hopefully get better attention to the challenges for Native American families.
The important part of this commission is that we need to be looking at it from a holistic standpoint. You see people talk about Indian education or protection of our children or health care for our children or making sure that we have good transportation so that our kids can get to school. All of these things have a direct effect, but we worry about the programs and not about the outcomes.
For instance, I feel that Native languages are a huge component of the child bill because I think it is a way that we begin to grasp that cultural connection to heal families to provide the pride to move forward.
You played a key role in the Violence Against Women Act, you specifically pushed for tribal governments to gain authority to prosecute non-Native perpetrators, how are things going?
Currently three tribal courts have been selected as a sort of first pass – from there we will learn what tribal courts need to do as a court that has the authority and the jurisdiction to act over non-Native offenders.
We are taking those first steps but it is not enough to pass legislation. We have to be vigilant about making sure that that legislation is given its full effect. I think at this point, We are all grateful this is on track but we need to make sure that these test pilot tribal courts work.
None of these courts are in my state, I am really looking forward to seeing this implemented in my state so that Native American women do not and are not treated as second class citizens as it relates to the pursuit of justice.
I spent a lot of my time as Attorney General with domestic violence programs and it was one of the reasons why I ran for AG.
Can you speak on transportation infrastructure on reservations?
Obviously we are always road challenged in North Dakota. It doesn’t matter if you are at Township – We have issues with roads just given our weather patterns. One of the concerns that I have, Are the stories such as roads not getting plowed so that children cannot go to school or maybe grandma needs to get in for her diabetes treatment, but she cannot get out for groceries.
The frustration that I have is that we probably could see better cooperation between County and State officials along with tribal authorities – but the federal highway folks need to step up and do a better job allocating resources.
There is a great deal of concern about retention of overhead costs, so that these dollars don’t actually go back to the tribes, but are retained within the programs in Washington, D.C.
I realize that when we talk about roads, it is not going to fill up the room, but it might be (what is) most important to a Native American family. It is so important that we talk about this now as we’re looking at, again, reauthorizing the Highway Bill.
You are working to end the taxation of tribal programs through the IRS with Sen. Moran, can you explain?
We are very concerned about an IRS agent questioning the judgment of a sovereign entity as they relate to what constitutes general welfare. I think there’s a fair amount of a lack of understanding as to what tribal governments do and how culturally significant a lot of this is. To suggest that a family who receives funeral dinner and funeral services aught to be taxed on those services is to ignore the pervasive poverty on a reservation, but also it ignores the cultural significance of that expenditure.
I think that this is a great bipartisan effort. We hope that the IRS is starting to get it, but it is more important that we are not fighting this fight a year from now or two years from now and that we get some federal legislation that makes the intent of Congress clear in that it respects tribal sovereignty as it relates to their expenditure decisions.
One of the 2014 Champions for Change is your intern Danielle Finn.
She is a star! We are a little biased in that she is an intern in our office. She is going off to law school; she has tons of options. We are so proud of her and her family is so proud of her. We are just excited to see across the board that these champions for change are part of a hopeful program.
We see all of this wonderful opportunity for expansion of tribal leadership and it really makes us hopeful that there are so many people. I think we need to remember that there are some kids who are getting left behind. We need to celebrate these superstars and amazing kids, but we also need to know there are also very many students And young people who with the right set of circumstances could have equal achievement.
That motivates me as well. When you see these Champions For Change and think that it is not just them but there are probably hundreds of champions for change when given an opportunity.
We just need to keep that in mind and this is what my child’s commission bill is all about.
SEATTLE – Two people were killed and one was critically injured when a news helicopter crashed and burned Tuesday morning on Broad Street only yards away from the Space Needle.
Emergency personnel immediately rushed to the scene.
Two cars were struck in the crash. One man could be seen running from from one of the cars with his sleeve on fire, and he was extinguished by officers at the scene.
Huge flames and plumes of black smoke poured from the burning wreckage, about 50 yards from the base of the Space Needle. Fuel gushing from the wreckage caught fire and burned for a block from the crash scene.
The Seattle Fire Department said two people were found dead in the wreckage. A third person was rushed to Harborview Medical Center for treatment of critical injuries.
Fire crews were able to extinguish the flames within a half-hour. Traffic was diverted from the area.
Irish culture is filled with tales of fairies, banshees and leprechauns, and there is nothing as Irish as a good story. It only makes sense then that there could be a good Native American story about the Irish, maybe as unprovable as the others, but as one archaeologist said, “Anything is possible.”
There are records that suggest the Irish came to America before Christopher Columbus, but while there is no solid evidence, there certainly are hints.
One of the first recorded curiosities originated in 1521, when Spaniard Peter Martyr took reports from Columbus and other explorers who had investigated the Southeast coast of today’s South Carolina and Georgia. A baptized Chicora Native and a Spanish explorer reported to Martyr that they had come upon a group of people who called themselves the Duhare.
The Duhare were different than the Chicora Natives in the area. While all of the local Natives were described as having varying degrees of brown skin, the Duhare were described as white-skinned with brown hair that hung to their heels. They were said to herd deer in the way that Europeans herded cattle. Martyr wrote that the fawns were kept in the houses and the deer would go out to pasture during the day, returning at night to suckle their fawns. After the deer had nursed their young, they were milked and the milk was turned to cheese.
Deer milk has been celebrated in Gaelic poetry but usually in mythical situations. Reindeer were herded in Scotland until the 1300s, and a paper by Erin NhaMinerva, from Ireland, mentions deer being milked, but more in mythic terms than as a regular part of the diet.
Three Irish Men by Albert Durer, 1521.
There was other evidence that these Duhare could have been Irish. They were said to keep poultry, chickens, ducks, geese and other similar fowl, and potatoes were said to have been grown in the area, though they were not yet an important food in Ireland.
While the word Duhare may have a bit of an Irish ring to it, no Irish historian could be found to say it was derived from the old Irish language. And besides the few unusual incidents above, the Duhare lived as the neighboring Natives did.
In West Virginia, there was a ruckus when Dr. Barry Fell, a professor emeritus at Harvard University, said he found writing on a rock he described as “Christian messages in old Irish script.” Although he was the editor and co-author of eight books that deciphered ancient writings, Fell found himself discredited by other experts when it came to this particular rock writing. In a blog called Bad Archeology, Keith Fitzpatrick-Matthews says Fell’s arguments were not convincing. Fitzpatrick-Matthews wrote, “His [Fell’s] analysis of supposedly Celtic elements in Native American placenames and languages is fanciful; his identification of scratches on rock surfaces as Irish Ogham script shows his lack of familiarity with real Ogham.”
These petroglyphs in West Viriginia were thought to be carved in Ogam, an Irish script used from the 6th to 8th centuries. (Courtesy Roger Wise)
Nicholas Freidin, doctor of philosophy and anthropology professor at Marshall University in Huntington, West Virginia said: “The whole thing is simply rubbish, part of the ‘lunatic fringe’. There is no evidence whatsoever of any European presence in West Virginia before the 17th century. To perpetuate this nonsense would be a disservice to both Native peoples and professional archaeologists.”
And yet, in the 1500s, the Vikings described the Irish as able seamen who traveled extensively and great distances, as far as Iceland in the 10th century. In 2000, adventurer Tim Severin published a book called The Brendan Voyage about a journey he made in a leather-bound boat built to sixth-century Irish standards. His goal was to see if he could follow the path of an Irish monk who is said to have sailed from Ireland to Greenland and then Newfoundland.
According to the New Advent Catholic Encyclopedia, Saint Brendan, the Irish monk who sailed to a wooded paradise, lush with fruits. He had endured a “pelting with rock from an island of fire, seeing a pillar of crystal and encountering a moving island before finally coming upon the Promised Land, which came to be referred to as the Fortunate Islands.
St. Brendan and his Brethren setting sail, artist unknown. From Rev. Denis O’Donoghue, St. Brendan the Voyager (Dublin: Brown & Nolan, 1893) frontispiece.
Brendan explored the area for seven years before returning to Ireland, his boats filled with gems. No one is exactly certain where the Fortunate Islands were, although Columbus mentioned them in Martyr’s book.
The New Advent Catholic Encyclopedia and other sources speak of the Irish being the first white men to come to the Americas before Columbus, perhaps as many as 1,000 years before. The glory of that adventure is given to “MacCarthy, Rafn, Beamish, O’Hanlon, Beauvois, and Gafarel,” in a book called Saints In The Limelight by Siglind Bruin.
Those accounts match the Vikings’ claims that the Irish occupied an area south of the Chesapeake Bay called Hvitramamaland (Land of the White Men) or Irland ed mikla (Greater Ireland), notes the New Advent Catholic Encyclopedia.
The New Advent says the Shawano Indians recognized a white tribe in Florida, said to have had iron implements. “In regard to Brendan himself the point is made that he could only have gained a knowledge of foreign animals and plants, such as are described in the legend, by visiting the western continent,” New Advent writes.
Interestingly, Martyr’s book refers to islands within Columbus’s route along the North American coast as the Fortunate Islands.
“All things are possible,” Kent Reilly, professor of archaeology at Texas State University and field anthropologist consultant for the Muscogee Nation of Florida, said. “There were many Europeans here; there were the Welsh in 1288, and the Vikings. But there is no archaeological evidence, no ceramics or metal, and as far as I know, there are no stories among the Southeast peoples about white-skinned, blue-eyed people in that area. There is no archaeological evidence, as far as I know.”
According to a website called, “Hidden Ireland: A Guide to Irish Fairies,” Saint Patrick brought Christianity to Ireland but, “from among the ancient tribes and kingdoms of ancient Ireland, whose religions worshipped the trees and lakes, stones and animals of the wild landscape. Such gods and beliefs would not die easily.”
Would it be so hard to imagine if the Irish left their increasingly Christian homelands in search of a place they could follow their ancestral traditions? In any case, it makes a nice story, and as History.com notes, “Spinning exciting tales to remember history has always been a part of the Irish way of life.”
Lakota members marched during the annual Liberation Day commemoration of the Wounded Knee massacre. People carried American Indian Movement flags and shot rifles into the air as part of the celebration. Photo: Deep Roots United Front/Victor Puertas
On February 27, Oglala Lakota and American Indian Movement activists joined in a four-directions walk to commemorate Liberation Day, an event to mark the 1890 massacre at Wounded Knee. As they do each year, four groups gather to the north, south, east and west and then walk eight miles until converging on top of Wounded Knee, where they honor the fallen warriors and the tribe’s rich history of resistance.
“It is an acknowledgement of the resiliency of who we are as a people,” explains Andrew Iron Shell, an organizer and activist of the Sicangu Lakota Nation. “It gives permission and courage for our up-and-coming generations to face the challenges of their time.”
The history of the occupation began with a massacre more than 100 years ago. On a cold day in December 1890, the United States army killed 300 Lakota men, women and children in a massive shoot out after a member of the First Nations refused to give up his arms. It marked the first bloodshed on Wounded Knee – although there had been many massacres of First Nations people by the colonialists before it. The event was also considered the end of the Indian Wars.
Eighty-threeyears later, on Feb. 27, 1973, about 200 Lakota members took siege of the town of Wounded Knee. Reclaiming a location that was written in the history books as a place of defeat, the Lakota stood their ground. They were there in protest of a failed attempt at impeaching the tribal president at the time, Richard Wilson, who was known to be corrupt and abusive. Initially a protest against the tribal government, the occupation took a turn when U.S. police forces arrived. The protestors switched the occupation’s focus to the United States’ frequent violation of treaties.
The armed warriors maintained control over the town for 71 days while the FBI encircled them. At the final standoff, two warriors were killed, about 12 people were wounded and over 400 were arrested. The Oglala were able to harness national attention through their occupation, using the spotlight to question the United States’ treatment of First Nations people.
As history passed, later generations rarely heard about the occupation of Wounded Knee — or about first nation people at all. This skewed national memory should be unsurprising: When you have a society and a nation built upon the subjugation of people of color, you can expect nothing more than the constant erasing of certain histories.
Ongoing genocide
I recently visited Prisoner of War Camp 344, also known as the Pine Ridge Indian Reservation. It wasn’t my first time in the sovereign Oglala Sioux Nation, but it was my first time joining in the ceremonies celebrating the 41st annual Liberation Day to remember the 1890 reoccupation of Wounded Knee.
The vibrant American Indian Movement flags waving in the harsh South Dakota winter wind reminded me of the old black and white photos I used to see in my history books. The Lakota would not disappear without a fight, regardless of what the United States’ intentions were. Children walked alongside elders who had taken part in the occupation, showing clearly the group’s intergenerational wisdom. These are children who are stripped of learning their people’s history in schools, but instead learn it through stories and dances. They are children who live in a sovereign nation that contains two of the poorest counties in the United States and who recognize the threats their families face every day.
One of these threats come from the so-called town of White Clay, Neb., where visitors can witness the way violence against the First Nations people has changed — but not disappeared — over the generations. Consisting of only 12 people and four liquor stores, White Clay was once part of a 50-square-mile buffer that prevented alcohol from entering the reservation. In 1904, President Roosevelt signed an executive order that removed 49 of those square miles. Since then, the town’s economy has been driven by the $4 million in alcohol sales to the people of the Pine Ridge Indian Reservation. There is no legal place to drink in or around White Clay: Alcohol containers can’t be opened on the property of the distributor, it’s prohibited to drink in the street, and the reservation is dry territory. Yet, somehow, the town of 12 people manages to keep four liquor stores open. Barely two miles from the reservation’s epicenter, and less than 200 feet from the dry reservation line, the town perpetrates a type of violence that is, on the reservation, known as liquid genocide.
The reason for this name becomes apparent when one examines the teenage suicide rate on the reservation, which is 150 percent higher than the U.S. national average for this age group. Many attribute this death rate to the sale of alcohol to minors, which White Clay store owners are known to do. The liquor stores also break the law by selling to intoxicated people, and by trading alcohol for pornography, sexual favors — including from minors — and welfare checks. The effects of free-flowing alcohol are devastating: On the reservation, 90 percent of all court cases are related to alcohol use.
Kate, a Tokala warrior, believes that alcoholism is part of a larger problem of the disappearance of indigenous culture. For her, the only way to live in the geographical region of Pine Ridge is the indigenous way. “We are the ones on the back roads, still chopping wood. We are living the way we used to live,” she said. “It’s not hardship; it’s the way it’s supposed to be.”
Kate and many others know that alcohol was introduced to her people as a means to steal from them. Living deeply connected to the history of their nation, they believe that if they shake free of the colonized mindset, alcohol wouldn’t even be an issue.
Threats to the land
In addition to trying to close down White Clay, the Oglala Lakota Nation is actively fighting the construction of the Keystone XL pipeline. This 1,700-mile pipeline, which would carry 830,000 barrels of crude oil each day from western Canada through South Dakota en route to Texas. At two points it would even intersect with a pipeline that serves as a main water source for the Sioux Nation, affecting all of the Pine Ridge reservation as well as the nearby Rosebud reservation.
Advocates for the pipeline argue the pipeline is the safest way to transport crude oil. TransCanada, the company in charge of the pipeline, predicted that the first Keystone pipeline, which runs from Alberta to Illinois, would spill once every seven years. During its first year in operation, it spilled 12 times. The Lakota, along with other First Nations, have vowed to use direct action to stop construction of the pipeline.
For a nation whose land and sovereignty has been threatened for hundreds of years by U.S. politics, the Keystone XL pipeline is part of a long history of threats to the Lakota Nation – and to the earth itself.
“They want to get rid of the Lakota, the protectors of the earth,” said Olowan Martinez, an organizer in the Lakota community. “But what they don’t know is when they get rid of the Lakota, the earth isn’t too far behind. Our people believe the Lakota is the earth.”
President Obama is scheduled to be make a final decision on the pipeline by the middle of 2014. While the Lakota are hoping he will not approve the project, they are also getting ready to stand up and fight. During the Liberation Day celebrations, the Lakota’s dances and stories relayed messages about sacred water and Mother Earth. The tribe has also united with other First Nations to organize a three-day direct action training called Moccasins on the Ground, which was designed to prepare people to act if the pipeline is approved.
“Dead or in prison before we allow the Keystone XL pipeline to pass,” the Lakota warriors, many mounted atop horses, repeated during the Liberation Day celebration. Their words carried the weight of 521 years, and counting, of lived resistance.
Geoduck clams harvested from Puget Sound, along with most shellfish from the West Coast of the U.S., have not been allowed into China. But an upcoming meeting in Beijing between U.S. and Chinese officials could ease that ban. | credit: Katie Campbell | rollover image for more
SEATTLE — There are signs of a thaw in the icy trade relations between the United States and China over a Chinese ban on imported shellfish from the West Coast of the U.S.
Chinese officials have agreed to meet next week with U.S. counterparts to discuss China’s import ban on shellfish harvested from Alaska, Washington, Oregon and part of California.
Representatives from the U.S. National Oceanic and Atmospheric Administration will be in Beijing March 21 to discuss China’s remaining concerns about shellfish imports. China instituted the ban when officials found high levels of arsenic and a naturally occurring biotoxin in two samples of geoduck.
The shellfish with high levels of biotoxin came from Ketchikan, Alaska.
The shellfish contaminated with arsenic were harvested near a site in Tacoma where a copper smelter operated along southern Puget Sound.
The smelter was in operation for 100 years and shellfish beds nearby were closed until 2007.
The state Department of Health did some follow-up testing on geoduck from the area and says the shellfish are safe to eat.
Diane Millich, Southern Ute, shared her story of surviving domestic violence, at the signing of the reauthorization of the Violence Against Women Act on March 7, 2013. Photo from National Congress of American Indians
By indianz.com
A survivor of domestic violence has shut down her operation due to a loss of federal funds from the Department of Justice.
Diane Millich, a member of the Southern Ute Tribe of of Colorado, made national news a year ago at the signing of S.47, a reauthorization of the Violence Against Women Act that recognizes tribal jurisdiction over non-Indian offenders. She shared her story of surviving abuse and a near-fatal shooting at the hands of her non-Indian former husband.
Millich created a non-profit called Our Sister’s Keeper Coalition to help other survivors. But DOJ’s Office on Violence Against Women cut off all federal funds in 2012 and the group shut its doors in September, The Durango Herald reports.
“We were serving a lot of women,” Dedra White, the group’s former director and Millich’s sister, told the paper. “A lot.”
According to DOJ’s Office of Inspector General, Our Sister’s Keeper Coalition received $570,000 in federal funds between 2007 and 2011. Of that amount, auditors found problems with about $200,000 in spending that were considered “unsupported” and “unallowable.”
“We found that, OSKC did not comply with essential grant conditions in the areas of internal controls, grant drawdowns, grant expenditures, budget management and control, grant reporting, and grant goals and accomplishments,” the March 5 report stated. “Most significantly, OSKC commingled the OVW grant funds with funding from other sources, did not consistently identify funding sources for expenditures, made drawdowns in excess of grant expenditures, charged unallowable and unsupported costs to the grant, did not submit accurate or timely grant reports, and did not meet grant goals and objectives.”
Millich did not talk to the paper about the audit.
Olympia – Senate House Bill 2080, introduced to the Washington State Legislature after session in 2013, was passed this year by the House on February 13th and the Senate February 5th, which coincides with the 40th annum of the Boldt Decision which settled the Fish Wars. The bill allows tribal fishermen arrested while exercising their treaty fishing rights and convicted prior to January 1st, 1975, to apply to the sentencing court to vacate their convictions including misdemeanors, gross misdemeanors, and felonies. With this bill, the legislature acknowledges that no crimes were ever committed in these cases, making these convictions void.
Rep. David Sawyer, (D), whose district includes the Nisqually and Puyallup reservations, introduced SHB 2080 after session in 2013. That move gave legislators time to read the bill and engage with it, allowing it to move rather quickly through the House and Senate.
“It is an excellent bill, it writes a wrong for so many,” said Sen. John McCoy, (D). He was one of the point people for the bill as it moved through the Senate.
The language of the bill is just as important as the bill itself. It is not a pardon. It is a new law allowing Treaty Indian fishermen, who were wrongfully arrested and charged, to clear their name through vacation and expunction. To vacate the conviction means it has been rendered void by the court. To expunge means to remove completely from the record. Those two terms, from a legal stand point, make these convictions as if they never occurred, as opposed to a pardon which acknowledges the crime and validates a conviction, yet forgives the crime and sets sentencing aside.
“A crime was never committed, they [the convictions] should be expunged,” said McCoy, referring to the imposition of state law over Treaty Indian fishing.
During the Fish Wars, the State of Washington filed injunctions to block Treaty Indian fisheries. Treaty Indian fisheries, which stem from treaties made with the United States, preempt state law, meaning the state had no authority over Treaty Indian fishing activities. The momentous Boldt Decision reaffirmed the treaties and the fact that the state had no authority to block Treaty Indian fisheries. In turn, that means the state had no jurisdiction to convict those participating in Treaty Indian fishing under state laws. Senate House Bill 2080 acknowledges that and makes a way for people who never should have been charged and convicted to clear their name.
McCoy noted, “This should have been done a long time ago.”
Through the passing of SHB 2080, the State of Washington realizes the sovereignty of tribes, acknowledging that they had no authority over what happened more than 40 years ago. This sets a precedent for Washington tribes, and for tribes across the nation.
Andrew Gobin is a reporter with the See-Yaht-Sub, a publication of the Tulalip Tribes Communications Department. Email: agobin@tulaliptribes-nsn.gov Phone: (360) 716.4188
