by Terri Crawford Hansen
Environment and Science Reporter
Native American Times
Illegal use of the highly toxic pesticide “Warrior” on the Yakama Nation by an outside company resulted in a $3,120 penalty last month.
Yakama Nation Inspector Rodney Guske teamed with the Environmental Protection Agency in investigating Ag Air, an aerial pesticide applicator who sprayed the insecticide contrary to the product’s label instructions, a direct violation of the law.
As part of Federal Indian Policy, EPA recognizes the primary role of Tribal Governments in regulatory activities that impact reservation environments.
“EPA and the Yakama Pesticide Program are committed to ensuring that all pesticides are applied responsibly and all label instructions are followed,” said Mike Bussell, Director of EPA Region 10’s Office of Compliance and Enforcement.
“Whether applicators are on or off reservation property, they must do whatever it takes to prevent accidental drift or overspray episodes. Protecting human health and the safety of our food supply is serious business.”
Philip Dickey, a staff scientist with the Washington Toxics Coalition—who has successfully sued the federal government to put a stop to pesticide use that jeopardizes endangered or threatened species—said, “Anything such as the insecticide Warrior that paralyzes the nervous system is a neurotoxin—a nerve gas,” adding there are safe and far more effective alternatives.
Warrior is extremely poisonous to fish, aquatic invertebrates, and honeybees. It pollutes groundwater and is persistent in river sediments.
Ag Air of Granger, Washington, sought relief from the judgment, appealing to a federal administrative law judge who ruled against the Company and then to the Environmental Appeals Board, which upheld the Judge’s decision.
To learn more about Pesticide safety, visit: http://www.epa.gov/pesticides/
The PAN Pesticides database: http://www.pesticideinfo.org/
Sunday, November 5, 2006
Friday, January 13, 2006
Call for submissions: Indigenous Wisdom, Enduring Love - Reclaiming the Teachings of Our Ancestors
Responsible: Maynard (Mike) and Ruth Hansen, Cedar Rapids, Iowa; John Yuille Ph.D., British Columbia, Canada; IICRC, network formerly represented by Mark Hansen J.D. Why: Deschutes County Family Court, Brie Arnette.
Call for submissions:
To Native Poets, Storytellers, Teachers, Farmers, Herders, Gatherers, Fishermen, Mid-wives, Craftspeople, Carvers, Pullers, Wildcrafters, Artists, Musicians, Authors, Spiritual Leaders… Mothers, Fathers, Grandmothers, Grandfathers, Aunties and Uncles… And those who want to offer their knowledge and spirit to our children as they face the future, you are invited:
Indigenous Wisdom, Enduring Love
An Anthology of Native and Indigenous Voices
The changing climate is threatening our children's sense of well-being. We know, from our own feelings of sadness, grief, anger, and despair that we cannot shelter our children from the fears they may feel. Yet we, as Native peoples, have our traditions, values, wisdom, strength, and resilience to offer to them.
As I call on my own life lessons in guiding my daughter, I appreciate what it is I don't know. But what I can't see, others do. This project hopes to pool our collective voices and empower our next generations, as they look to the twenty-first century and beyond. Your words may comfort, offer a steadying path, be a practical guide. With the love we have for our children, I know your words can offer the gleam, and the know-how, of ever-ending hope. These are the personal stories, essays, and poems I envision in this work. I hope you’ll join me.
Submissions are encouraged no later than June 30, 2008. This work is from the heart. Though I can't offer any fees, I will donate a book to the library of your choice.
Please email typed submissions to: submissions@terrahansen.com, or send by regular mail to: Terri Hansen, 2325 SE 66th Ave., Portland , OR 97215. Word format is preferred. Please include your bio, and full contact information. We will not publish your contact information unless you specifically request inclusion of a URL.
To contact me personally, please email: terri@terrahansen.com. Kindly post or forward this call for submissions to those who you feel it may interest.
My very best wishes,Terri
Thursday, July 29, 2004
Francis posthumously awarded Lifetime Achievement Award
Francis posthumously awarded Lifetime Achievement Award
by Terri Crawford Hansen
News from Indian Country
A close circle of Native writers gathered at the 2004 Returning the Gift Festival to pay tribute to the late Dr. Lee Francis III, Laguna Pueblo.
The internationally-renowned educator, speaker, author and poet was awarded the 2004 Native Writers' Circle of the Americas Lifetime Achievement Award in honor of his visionary conception in founding The Wordcraft Circle of Native Writers and Storytellers.
He created the non-profit organization in 1992 at the first annual RTG Festival. Accepting the award on his behalf was his only son, Lee Francis IV, who assumed, by consensus of the Wordcraft national caucus, the position of The Wordcraft Circle national director after his fathers' untimely passing in July 2003.
In accepting the award Francis said, referring to the space flight Dr. Francis and his wife took, "Astronaut Commander Herrington related to me that after my fathers' crossing over, he spoke of speaking from the heart, because that is what my father always did, and that is what he encouraged everyone else to do." He also talked about his father's Wordcraft family and what his father had accomplished.
Prolific Native writer Joseph Bruchac was unable to attend this year's event, but put his feelings into words. "When I learned of Lee winning the award I had a sudden feeling as if wings were opening in my chest," he wrote.
"It was a mixture of both joy and sorrow. Joy for the well-deserved recognition of Lee's work as a superb writer and a positive, fathering force in the lives of so many young (and old) Native writers. And a deep sorrow - that I will never ever lose - because of his untimely departure. I am smiling as I write this, and there are also tears in my eyes.
"There's an old saying among our Native people here in the northeast that those who die are no further away than the other side of a leaf that has fallen. It's that way with Lee. I believe that his gentle and supportive presence will always remain close to everyone who knew him and was touched by his boundless energy, infectious enthusiasm and belief in the power of all our stories."
The festival was more of an awards ceremony than a festival this year, Francis said. Many of his fathers’ relations including his wife, Mary Francis, and his aunt Frida Stewart attended, along with several Wordcraft Circle and Native Writers' Circle of the Americas' members, his fathers’ friends, colleagues and an assembly of Oklahoma University instructors.
"It was a very nice event," Francis said. "There were 12 to 14 beautifully catered banquet tables full of delicious foods. After the awards ceremony, we spent the evening together mingling and chatting with friends."
In Wordcraft's latest online newsletter, www.wordcraftcircle.org/home.htm, Francis wrote, "A big thank you to everyone who was there and everyone who voted. I'm sure that my father was smiling and thoroughly enjoyed seeing everyone." He also promised that pictures would be available soon on the web site.
Wordcraft Circle was a success story from its very beginning. Dr. Francis' concept was to form an organization of Native writers and storytellers at all levels of skillfulness, then link established writers and storytellers as mentors to beginning and emerging writers. Many of those writers who began at Wordcraft have gone on to see their works published in anthologies and books.
Of all his honors, awards and accolades, in June of 2003 Dr. Francis said Wordcraft Circle was his greatest achievement. To date, Wordcraft Circle includes over 300 members from 135 Indigenous nations. In his work with Wordcraft Circle, Dr. Francis taught, inspired, encouraged, served and selflessly gave himself to Indigenous peoples throughout the world.
Among his many books, Dr. Francis wrote Native Time: A Historical Time Line of Native America, co-authored Reclaiming the Vision - Past, Present and Future: Native Voices for the Eight Generation, and wrote his final book of poetry titled On the Good Red Interstate: Truckstop Tellings and other Poems.
Past recipients of the Lifetime Achievement Award include Paula Gunn Allen, Joseph Bruchac, Vine Deloria, Jr., Louise Erdrich, Joy Harjo, Linda Hogan, N. Scott Momaday, Simon J. Ortiz and Leslie Marmon Silko.
by Terri Crawford Hansen
News from Indian Country
A close circle of Native writers gathered at the 2004 Returning the Gift Festival to pay tribute to the late Dr. Lee Francis III, Laguna Pueblo.
The internationally-renowned educator, speaker, author and poet was awarded the 2004 Native Writers' Circle of the Americas Lifetime Achievement Award in honor of his visionary conception in founding The Wordcraft Circle of Native Writers and Storytellers.
He created the non-profit organization in 1992 at the first annual RTG Festival. Accepting the award on his behalf was his only son, Lee Francis IV, who assumed, by consensus of the Wordcraft national caucus, the position of The Wordcraft Circle national director after his fathers' untimely passing in July 2003.
In accepting the award Francis said, referring to the space flight Dr. Francis and his wife took, "Astronaut Commander Herrington related to me that after my fathers' crossing over, he spoke of speaking from the heart, because that is what my father always did, and that is what he encouraged everyone else to do." He also talked about his father's Wordcraft family and what his father had accomplished.
Prolific Native writer Joseph Bruchac was unable to attend this year's event, but put his feelings into words. "When I learned of Lee winning the award I had a sudden feeling as if wings were opening in my chest," he wrote.
"It was a mixture of both joy and sorrow. Joy for the well-deserved recognition of Lee's work as a superb writer and a positive, fathering force in the lives of so many young (and old) Native writers. And a deep sorrow - that I will never ever lose - because of his untimely departure. I am smiling as I write this, and there are also tears in my eyes.
"There's an old saying among our Native people here in the northeast that those who die are no further away than the other side of a leaf that has fallen. It's that way with Lee. I believe that his gentle and supportive presence will always remain close to everyone who knew him and was touched by his boundless energy, infectious enthusiasm and belief in the power of all our stories."
The festival was more of an awards ceremony than a festival this year, Francis said. Many of his fathers’ relations including his wife, Mary Francis, and his aunt Frida Stewart attended, along with several Wordcraft Circle and Native Writers' Circle of the Americas' members, his fathers’ friends, colleagues and an assembly of Oklahoma University instructors.
"It was a very nice event," Francis said. "There were 12 to 14 beautifully catered banquet tables full of delicious foods. After the awards ceremony, we spent the evening together mingling and chatting with friends."
In Wordcraft's latest online newsletter, www.wordcraftcircle.org/home.htm, Francis wrote, "A big thank you to everyone who was there and everyone who voted. I'm sure that my father was smiling and thoroughly enjoyed seeing everyone." He also promised that pictures would be available soon on the web site.
Wordcraft Circle was a success story from its very beginning. Dr. Francis' concept was to form an organization of Native writers and storytellers at all levels of skillfulness, then link established writers and storytellers as mentors to beginning and emerging writers. Many of those writers who began at Wordcraft have gone on to see their works published in anthologies and books.
Of all his honors, awards and accolades, in June of 2003 Dr. Francis said Wordcraft Circle was his greatest achievement. To date, Wordcraft Circle includes over 300 members from 135 Indigenous nations. In his work with Wordcraft Circle, Dr. Francis taught, inspired, encouraged, served and selflessly gave himself to Indigenous peoples throughout the world.
Among his many books, Dr. Francis wrote Native Time: A Historical Time Line of Native America, co-authored Reclaiming the Vision - Past, Present and Future: Native Voices for the Eight Generation, and wrote his final book of poetry titled On the Good Red Interstate: Truckstop Tellings and other Poems.
Past recipients of the Lifetime Achievement Award include Paula Gunn Allen, Joseph Bruchac, Vine Deloria, Jr., Louise Erdrich, Joy Harjo, Linda Hogan, N. Scott Momaday, Simon J. Ortiz and Leslie Marmon Silko.
Wednesday, January 1, 2003
Prepaid Mental Health Care Plan for Native Americans/Alaskan Natives
Prepaid Mental Health Care Plan for Native Americans/Alaskan Natives
by Terri Crawford Hansen
News from Indian Country
Mount Vernon, Wash.—Federal and state laws now require collaboration with tribes to access traditional and cultural mental health services for enrolled Native Americans and Alaskan Natives, in addition to or instead of incorporating standard psychological or psychiatric services.
According to the North Sound Regional Support Network, a network of eight tribes within the Pacific Northwest North Sound region, when a client so requests, providers are required to make arrangements with one or more tribes to provide treatment from traditional or cultural practitioners, such as tribal healers, medicine men and women. Services will be reimbursed by the program to those practitioners.
These services help providers assure that treatment is culturally appropriate, that client history is complete, and that the necessary follow-up will be in place. This partnership gives Native Americans and Alaskan Natives greater opportunities, where traditions can be essential for recovery.
Each tribe has its own culture, beliefs, and practices. In a Rapid City Journal article, Ethleen Iron Cloud-Two Dogs, of the Lakota Nagi Kicopi (calling the spirit back) children's mental-health program, said, "In Western beliefs, when a person hears voices or sees hallucinations, they are considered symptoms of mental illness. In our Lakota culture, it is our belief that they may have a spiritual meaning. That is the first thing we have to find out -- and it can mean there is a mental illness.”
The newspaper reported that research provided by Mark Daniels, a psychology professor at the University of South Dakota, Vermillion, and a member of three tribes, has so far has revealed that Indians, depending on the tribe, used many traditional ceremonies to deal with mental illness.
In February 2001, Indian Health Service statistics indicated that more than one-third of the demands made on tribal health facilities involve mental illness and social service related concerns. The IHS related that Native Americans and Alaskan Natives “tend to underutilize services, experience higher therapy drop-out rates, are less likely to respond to treatment, and have negative opinions to non-Indian providers.” They also reported that the suicide rate for Native Americans is 72 percent higher than the general population.
A 1999 Surgeon General’s Report on the need for a mental health care study for Native Americans and Alaskan Indians has not yet been published on a large-scale, epidemiological basis, although much smaller studies have been done.
NSRST, federal and state programs provide a grievance process for any individual who is not satisfied with the services he or she receives from any contracted provider. That client has the right to complain to an Ombudsperson, who is required by law to keep all complaints strictly confidential. On the client’s behalf, the Ombudsperson will contact the provider to attain a satisfactory resolution. If the client is still not satisfied, the Ombudsperson will file a formal complaint and/or grievance on their behalf. If the client is not satisfied with the results of the formal complaint, the Ombudsperson will arrange for a fair hearing before a judge.
For further information, contact your tribal Mental Health and Social Services program, or the IHS Public Affairs Staff at 301-443-3593.
by Terri Crawford Hansen
News from Indian Country
Mount Vernon, Wash.—Federal and state laws now require collaboration with tribes to access traditional and cultural mental health services for enrolled Native Americans and Alaskan Natives, in addition to or instead of incorporating standard psychological or psychiatric services.
According to the North Sound Regional Support Network, a network of eight tribes within the Pacific Northwest North Sound region, when a client so requests, providers are required to make arrangements with one or more tribes to provide treatment from traditional or cultural practitioners, such as tribal healers, medicine men and women. Services will be reimbursed by the program to those practitioners.
These services help providers assure that treatment is culturally appropriate, that client history is complete, and that the necessary follow-up will be in place. This partnership gives Native Americans and Alaskan Natives greater opportunities, where traditions can be essential for recovery.
Each tribe has its own culture, beliefs, and practices. In a Rapid City Journal article, Ethleen Iron Cloud-Two Dogs, of the Lakota Nagi Kicopi (calling the spirit back) children's mental-health program, said, "In Western beliefs, when a person hears voices or sees hallucinations, they are considered symptoms of mental illness. In our Lakota culture, it is our belief that they may have a spiritual meaning. That is the first thing we have to find out -- and it can mean there is a mental illness.”
The newspaper reported that research provided by Mark Daniels, a psychology professor at the University of South Dakota, Vermillion, and a member of three tribes, has so far has revealed that Indians, depending on the tribe, used many traditional ceremonies to deal with mental illness.
In February 2001, Indian Health Service statistics indicated that more than one-third of the demands made on tribal health facilities involve mental illness and social service related concerns. The IHS related that Native Americans and Alaskan Natives “tend to underutilize services, experience higher therapy drop-out rates, are less likely to respond to treatment, and have negative opinions to non-Indian providers.” They also reported that the suicide rate for Native Americans is 72 percent higher than the general population.
A 1999 Surgeon General’s Report on the need for a mental health care study for Native Americans and Alaskan Indians has not yet been published on a large-scale, epidemiological basis, although much smaller studies have been done.
NSRST, federal and state programs provide a grievance process for any individual who is not satisfied with the services he or she receives from any contracted provider. That client has the right to complain to an Ombudsperson, who is required by law to keep all complaints strictly confidential. On the client’s behalf, the Ombudsperson will contact the provider to attain a satisfactory resolution. If the client is still not satisfied, the Ombudsperson will file a formal complaint and/or grievance on their behalf. If the client is not satisfied with the results of the formal complaint, the Ombudsperson will arrange for a fair hearing before a judge.
For further information, contact your tribal Mental Health and Social Services program, or the IHS Public Affairs Staff at 301-443-3593.
Saturday, December 14, 2002
Author of "Bury My Heart at Wounded Knee," dead at 94
Dee Brown, author of "Bury My Heart at Wounded Knee,” dies at age 94
by Terri Crawford Hansen
News from Indian Country
Little Rock, Ark. - Novelist and historian Dee Alexander Brown died Dec. 12, 2002. He had been suffering from heart disease and was living in a hospice at the time of his death.
Born in 1908 in Alberta, Louisiana, Brown lived in Arkansas for a number of years following the death of his father when Brown was four. His writing career was centered there.
He graduated from Little Rock Central High School in Little Rock, Ark. At age 17 he published a magazine story for which he was paid one hundred dollars.
by Terri Crawford Hansen
News from Indian Country
Little Rock, Ark. - Novelist and historian Dee Alexander Brown died Dec. 12, 2002. He had been suffering from heart disease and was living in a hospice at the time of his death.
Born in 1908 in Alberta, Louisiana, Brown lived in Arkansas for a number of years following the death of his father when Brown was four. His writing career was centered there.
He graduated from Little Rock Central High School in Little Rock, Ark. At age 17 he published a magazine story for which he was paid one hundred dollars.
He received his bachelor's degree from George Washington University in 1937, and his master's degree from the University of Illinois in 1952.
He is best remembered for writing the best selling book on the West, "Bury My Heart at Wounded Knee.” By his own account, "Bury My Heart at Wounded Knee" was an eloquent, fully documented account of the systematic destruction of the American Indian during the second half of the 19th century. When first published in 1971, both reviewers and readers responded first with shock, then a deep sense of shame, calling it "shattering" (Washington Post), and "heartbreaking" (The New York Times).
It went on to sell over a million copies in hardback and four million copies in paperback, and was translated into 15 languages around the world.
Just one example of the many readers’ comments states, "Every member of Congress and every politician who is tempted to criticize American Indian Nations for such things as gambling or fishing rights should read this book. This powerful and comprehensive narrative is only the beginning of what was done in the name of Christian Manifest Destiny and war profiteering.”
Another: “The book reads like a fast paced novel hard to put down. The eloquence of this writer brings to crystal clarity the shame of much of our past and what reparations we owe the American Indian tribes.
"Humanity does not seem to learn from its lessons. That's why this book, which contains dramatic stories enough to create a hundred great motion pictures, should be read by everyone so we may remember."
Brown wrote 29 books, and 36 folklore stories which, according to Book News, Inc., drew on the oral traditions of a variety of different tribes.
He used a manual typewriter throughout his life. He especially liked to write nonfiction, and preferred to write about the past. He won the Clarence Day Award from the American Library Association in 1971.
He was preceded in death by his wife, Sara Baird Stroud Brown. He is survived by two children, James Mitchell Brown and Linda Brown.
He is best remembered for writing the best selling book on the West, "Bury My Heart at Wounded Knee.” By his own account, "Bury My Heart at Wounded Knee" was an eloquent, fully documented account of the systematic destruction of the American Indian during the second half of the 19th century. When first published in 1971, both reviewers and readers responded first with shock, then a deep sense of shame, calling it "shattering" (Washington Post), and "heartbreaking" (The New York Times).
It went on to sell over a million copies in hardback and four million copies in paperback, and was translated into 15 languages around the world.
Just one example of the many readers’ comments states, "Every member of Congress and every politician who is tempted to criticize American Indian Nations for such things as gambling or fishing rights should read this book. This powerful and comprehensive narrative is only the beginning of what was done in the name of Christian Manifest Destiny and war profiteering.”
Another: “The book reads like a fast paced novel hard to put down. The eloquence of this writer brings to crystal clarity the shame of much of our past and what reparations we owe the American Indian tribes.
"Humanity does not seem to learn from its lessons. That's why this book, which contains dramatic stories enough to create a hundred great motion pictures, should be read by everyone so we may remember."
Brown wrote 29 books, and 36 folklore stories which, according to Book News, Inc., drew on the oral traditions of a variety of different tribes.
He used a manual typewriter throughout his life. He especially liked to write nonfiction, and preferred to write about the past. He won the Clarence Day Award from the American Library Association in 1971.
He was preceded in death by his wife, Sara Baird Stroud Brown. He is survived by two children, James Mitchell Brown and Linda Brown.
Saturday, November 1, 1997
766 and counting: Yellowstone buffalo dying to be free
by Terri Crawford HansenNews from Indian Country
Bureau Chief/
The slaughter stems from a fear that brucellosis, a bacterium that causes cows to abort, could spread to area cattle. About half of the park's buffalo have tested positive for brucellosis in past years, and ten percent are infectious.
An Interim Bison Management Plan between
"The plan was meant to restrict migration to areas grazed by cattle in the spring and summer," said Paul C. Pritchard, president of the 78-year-old National Parks and Conservation Association. "The bison do not come within miles of cattle." NPCA advocates vaccination and proper land management to prevent buffalo and cattle contact.
Critics say the park and the Agriculture Department's Animal and Plant Health Inspection Service have caved in to
Dedicated to restoring the buffalo in the spiritual and cultural ways of the people, the 40 tribes that make up the Inter Tribal Bison Cooperative are turning their efforts to populating tribal lands with disease-free buffalo from
"We are making an effort to get those buffalo out of there alive," declared executive director Mark Heckert. "We are shocked and dismayed that this goes on. The buffalo is sacred to most tribes in the country -- every native culture has a word for buffalo."
A joint agreement between ITBC and the 61-year-old National Wildlife Federation to advocate the quarantine of buffalo under accepted disease management protocols would move disease-free buffalo onto Indian lands.
Montana Governor Marc Racicot rejected any alternative to slaughter, but he later indicated cooperation with the ITBC agreement.
"Not so," said
Siroky admits brucellosis is transmitted only by close contact, but does not agree that the animals should re-populate tribal lands. "Can you imagine if these animals went to a reservation? They would jeopardize (the tribes') ability to market their cattle."
Those at the scene say the buffalo are being slaughtered without honor. "The scene is tragic," said Pritchard. "Animals goring one another as they are crammed into pens and trucks for slaughter. Three calves had their horns broken off and were bleeding profusely. An adult female was badly gored with broken ribs. Meanwhile, more bison are stacking up near the pens."
Killed buffalo go to participating Indian nations, who must pick up the animals where they were shot. That meant 300 miles for Ken Morin, buffalo manager at the Fort Belknap Reservation in Montana. The tribe received 27 buffalo this year.
"We do the sweetgrass ceremony and thank Creator before taking the buffalo," said Morin. Every part of the buffalo is distributed to tribal members, and they make use of "all the animal, every part, even the intestines."
On January 31, Heckert confirmed that Racicot agreed to cooperate with the ITBC/NWF proposal to "capture and quarantine buffalo under accepted disease management protocols; bison that pass quarantine will then be made available to the tribes for reintroduction to tribal lands."
Concurrently, spokeswoman Stacy Churchwill said that the park's policy of slaughtering all stray buffalo was still in place.
The Fund for Animals and a number of other organizations around the country are now calling for a boycott of
Tuesday, July 15, 1997
Deregulation report threat to thirteen Columbia River Basin tribes, wildlife and salmon
By Terri Crawford Hansen
News from Indian Country
WASHINGTON, D.C.--"Seriously flawed."
Mincing no words Wendell Hannigan, vice-chair of Columbia River Inter-tribal Fish Commission, described to a House Subcommittee a Comprehensive Review report that endorsed changes in the Northwest energy system as defective.
According to CRITFC, the Comprehensive Review report — released in early June which touts disregulation — could have a severe impact in the Pacific Northwest on the federal government's commitment to fish and wildlife protection and restoration.
Yakama member Hannigan — who holds a position with their Fish and Wildlife Committee — announced that "utilities and industries have focused on increasing their own profits and not protecting the region's natural resources."
Utilities and large industrial power users of the federal government are trying to use energy deregulation as a pretext for dividing up the benefits of the Columbia River at the expense of region residents, Columbia Basin Indian tribes, and the area's fish and wildlife, he states.
Proposals in the report were unlikely to meet the federal government's obligations to protect and restore resources that are critically important to the tribes, especially salmon, he added.
The Bonneville Power Administration supports efforts to concentrate the wealth of the river into the hands of a few, Hannigan charged.
CRITFC's Wana Chinook Tymoo reported overall areas for concern as being the subscription process (contracting to purchase federal power), fish and wildlife funding, separation of energy generation and transmission, public purposes, consumer access and river governance.
Umatilla member Jay Minthorne disproved the report. "We believe the region can meet both its fish and wildlife obligations and still provide economical electricity."
News from Indian Country
WASHINGTON, D.C.--"Seriously flawed."
Mincing no words Wendell Hannigan, vice-chair of Columbia River Inter-tribal Fish Commission, described to a House Subcommittee a Comprehensive Review report that endorsed changes in the Northwest energy system as defective.
According to CRITFC, the Comprehensive Review report — released in early June which touts disregulation — could have a severe impact in the Pacific Northwest on the federal government's commitment to fish and wildlife protection and restoration.
Yakama member Hannigan — who holds a position with their Fish and Wildlife Committee — announced that "utilities and industries have focused on increasing their own profits and not protecting the region's natural resources."
Utilities and large industrial power users of the federal government are trying to use energy deregulation as a pretext for dividing up the benefits of the Columbia River at the expense of region residents, Columbia Basin Indian tribes, and the area's fish and wildlife, he states.
Proposals in the report were unlikely to meet the federal government's obligations to protect and restore resources that are critically important to the tribes, especially salmon, he added.
The Bonneville Power Administration supports efforts to concentrate the wealth of the river into the hands of a few, Hannigan charged.
CRITFC's Wana Chinook Tymoo reported overall areas for concern as being the subscription process (contracting to purchase federal power), fish and wildlife funding, separation of energy generation and transmission, public purposes, consumer access and river governance.
Umatilla member Jay Minthorne disproved the report. "We believe the region can meet both its fish and wildlife obligations and still provide economical electricity."
Sunday, June 15, 1997
Nez Perce return home
by Terri Crawford Hansen
News from Indian Country
Sometimes we do it right.
The month of June marked a right and momentous celebration for the Nez Perce, the people of Chief Joseph or "Hinmat'owyalaht'qit" — "Thunder Coming Up Over the Land," and his descendents.
Returning to their beloved Wallowa valley for the first time — many riding their famed Appaloosa horses — was more than a meaningful eloquent ride. This was a promise kept to Chief Joseph 120 years ago, after they were chased out by a 15-week attack by the U.S. Calvary.
The Nez Perce, who call themselves Nimipu, "The Real People, " received through the Trust for Public Land, over 10,000 lush acres into ownership of their native lands.
From here on in, the land will be known as Chief Joseph Ranch.
Celebrations began June 12, when the Nez Perce celebrated a name-giving ceremony. Other events included a pow-wow memorial, dancing, give-aways, and ended with a June 17 Memorial for those Nez Perce killed in the U.S.-Indian conflicts.
June 15 saw a dedication of the Wolf Education and Research Center, to commemorate the tribe's participation in the U.S. Fish and Wildlife reintroduction of gray wolves from Canada to Idaho .
"The Trust for Public Land has been saving land for people for 25 years," says Susan Ives, vice president and director of public affairs. They have worked with a number of Indian tribes in the past, she says, but this is their first transaction with the Nez Perce tribe.
The tribe plans to restore the mountainous land to wilderness with native elk, salmon, berries, roots and grasses.
No one is expected to live on the land except for a caretaker.
News from Indian Country
Sometimes we do it right.
The month of June marked a right and momentous celebration for the Nez Perce, the people of Chief Joseph or "Hinmat'owyalaht'qit" — "Thunder Coming Up Over the Land," and his descendents.
Returning to their beloved Wallowa valley for the first time — many riding their famed Appaloosa horses — was more than a meaningful eloquent ride. This was a promise kept to Chief Joseph 120 years ago, after they were chased out by a 15-week attack by the U.S. Calvary.
The Nez Perce, who call themselves Nimipu, "The Real People, " received through the Trust for Public Land, over 10,000 lush acres into ownership of their native lands.
From here on in, the land will be known as Chief Joseph Ranch.
Celebrations began June 12, when the Nez Perce celebrated a name-giving ceremony. Other events included a pow-wow memorial, dancing, give-aways, and ended with a June 17 Memorial for those Nez Perce killed in the U.S.-Indian conflicts.
June 15 saw a dedication of the Wolf Education and Research Center, to commemorate the tribe's participation in the U.S. Fish and Wildlife reintroduction of gray wolves from Canada to Idaho .
"The Trust for Public Land has been saving land for people for 25 years," says Susan Ives, vice president and director of public affairs. They have worked with a number of Indian tribes in the past, she says, but this is their first transaction with the Nez Perce tribe.
The tribe plans to restore the mountainous land to wilderness with native elk, salmon, berries, roots and grasses.
No one is expected to live on the land except for a caretaker.
Monday, January 20, 1997
EPA picks national American Indian Environmental Office head
by Terri C. Hansen
News from Indian Country
Pacific Northwest Bureau Chief
Washington, D.C. - The Environmental Protection Agency has appointed Kathy Gorospe as the new executive director of the American Indian Environmental Office in Washington, D.C.
In this senior management position Ms. Gorospe, an enrolled Laguna Pueblo, will report directly to EPA Administrator Carol Browner. Her responsibilities include coordination and oversight of EPA's Indian programs, federal agency and tribal operations, training on tribal environmental concerns, cultural and legal issues.
"I am very honored to be selected for this position," Gorospe said . "I think it's a reflection of the work I've done on behalf of Columbia River Inter-tribal Fish Commission and in part, a reflection of the high regard the Administration and particularly other tribes have for this organization."
Gorospe, who earned a law degree from Oregon's Willamette University, served as executive director of Oregon's Commission on Indian Services from 1980 to 1987, and since 1990 has been executive assistant for the CRITFC in Portland, Ore.
News from Indian Country
Pacific Northwest Bureau Chief
Washington, D.C. - The Environmental Protection Agency has appointed Kathy Gorospe as the new executive director of the American Indian Environmental Office in Washington, D.C.
In this senior management position Ms. Gorospe, an enrolled Laguna Pueblo, will report directly to EPA Administrator Carol Browner. Her responsibilities include coordination and oversight of EPA's Indian programs, federal agency and tribal operations, training on tribal environmental concerns, cultural and legal issues.
"I am very honored to be selected for this position," Gorospe said . "I think it's a reflection of the work I've done on behalf of Columbia River Inter-tribal Fish Commission and in part, a reflection of the high regard the Administration and particularly other tribes have for this organization."
Gorospe, who earned a law degree from Oregon's Willamette University, served as executive director of Oregon's Commission on Indian Services from 1980 to 1987, and since 1990 has been executive assistant for the CRITFC in Portland, Ore.
Thursday, January 16, 1997
Klamath Nation fighting for treaty rights on federal forest lands
By Terri C. Hansen
News from Indian Country
Pacific Northwest Bureau Chief
CHILOQUIN, Ore. The Klamath Tribe is not satisfied with a U.S. Forest Service decision to include former Klamath reservation lands in future timber sales and recreational development plans.
The decision jeopardizes Klamath treaty rights to hunt, fish and gather due to the disastrous impact logging has had on the Tribe's traditional resources, tribal representatives say.
Tribal leaders met in October with John Lowe, administrator of 19 national forests in Oregon and Washington, to request that timber sales and development plans be suspended on former reservation lands currently managed by the Forest Service. The Klamaths requested an Environmental Impact Statement to address the impact of logging and recreational activities on their subsistence resources, which they say have dwindled due to logging practices and other intrusions on the land.
The Tribe arranged a second meeting in mid-November to negotiate an agreement regarding the protection of their treaty rights within the boundaries of their former reservation.
At that meeting, Lowe told tribal leaders the Forest Service has involved the Tribe in the planning process for the past fifteen years, but added that the Forest Service would be willing to work with the Tribe on a higher level in the future. During a press conference following the meeting, however, Lowe stated he told tribal leaders there would be no suspension of timber sales, nor would an environmental impact statement would be prepared for former reservation lands.
The Klamaths dispute Lowe's statement regarding their involvement in the planning process. The Forest Service still makes the decisions and then asks the Tribe to cooperate, the Klamath newsletter reported.
Elwood Miller, Jr., the Klamath Tribes Natural Resource Specialist, responded to Lowe's remarks in a news interview shortly after the November meeting.
"The Tribe's request to specifically have an EIS done within our treaty rights area of 1954 is because our resources are in such a diminished state," Miller said. "Forest Service activities have a direct impact on the populations of resources that we use as a tribe. Our resources, such as our sucker fish, trout, mule deer, etc., are being pushed aside for their timber commodity. In that, I don't think the Forest Service has been fair to the tribe or the resources of the forest.
"The biggest problem I see with the Forest Service is that they are an economic commodity driven on a timber base. That's how they make money."
Miller said that the Klamath Tribe has not been included in Forest Service discussions involving plans for their treaty rights areas, so the Tribe has had to come in after the fact and try to protect their subsistence rights through the appeals process. "In our opinion that is a direct violation of the government-to-government relationship," Miller said.
The Klamath Tribe was terminated in 1954 by the United States during a period of damaging government policies by the Eisenhower administration that affected tribes across the country. The Klamaths lost their land at termination, but in 1974 Kimbol vs. Callahan reaffirmed the hunting, fishing and gathering rights of the Klamath on former reservation lands.
In 1986 the Klamaths successfully regained their tribal status but no land base. They received a total of $220 million dollars from the federal government as compensation for their reservation at termination, but timber revenues totaling more than $405 million have since been paid to the federal government. During their 25 years of non-recognition they received no federal benefits, a loss to the Tribe of an estimated $112 million.
Today, as the basis of an economic self-sufficiency plan required as part of federal re-recognition, the Klamaths are seeking a return of 680,000 acres of their former reservation. The plan, while allowing some logging, calls for restoring the health of the forests within their land base.
News from Indian Country
Pacific Northwest Bureau Chief
CHILOQUIN, Ore. The Klamath Tribe is not satisfied with a U.S. Forest Service decision to include former Klamath reservation lands in future timber sales and recreational development plans.
The decision jeopardizes Klamath treaty rights to hunt, fish and gather due to the disastrous impact logging has had on the Tribe's traditional resources, tribal representatives say.
Tribal leaders met in October with John Lowe, administrator of 19 national forests in Oregon and Washington, to request that timber sales and development plans be suspended on former reservation lands currently managed by the Forest Service. The Klamaths requested an Environmental Impact Statement to address the impact of logging and recreational activities on their subsistence resources, which they say have dwindled due to logging practices and other intrusions on the land.
The Tribe arranged a second meeting in mid-November to negotiate an agreement regarding the protection of their treaty rights within the boundaries of their former reservation.
At that meeting, Lowe told tribal leaders the Forest Service has involved the Tribe in the planning process for the past fifteen years, but added that the Forest Service would be willing to work with the Tribe on a higher level in the future. During a press conference following the meeting, however, Lowe stated he told tribal leaders there would be no suspension of timber sales, nor would an environmental impact statement would be prepared for former reservation lands.
The Klamaths dispute Lowe's statement regarding their involvement in the planning process. The Forest Service still makes the decisions and then asks the Tribe to cooperate, the Klamath newsletter reported.
Elwood Miller, Jr., the Klamath Tribes Natural Resource Specialist, responded to Lowe's remarks in a news interview shortly after the November meeting.
"The Tribe's request to specifically have an EIS done within our treaty rights area of 1954 is because our resources are in such a diminished state," Miller said. "Forest Service activities have a direct impact on the populations of resources that we use as a tribe. Our resources, such as our sucker fish, trout, mule deer, etc., are being pushed aside for their timber commodity. In that, I don't think the Forest Service has been fair to the tribe or the resources of the forest.
"The biggest problem I see with the Forest Service is that they are an economic commodity driven on a timber base. That's how they make money."
Miller said that the Klamath Tribe has not been included in Forest Service discussions involving plans for their treaty rights areas, so the Tribe has had to come in after the fact and try to protect their subsistence rights through the appeals process. "In our opinion that is a direct violation of the government-to-government relationship," Miller said.
The Klamath Tribe was terminated in 1954 by the United States during a period of damaging government policies by the Eisenhower administration that affected tribes across the country. The Klamaths lost their land at termination, but in 1974 Kimbol vs. Callahan reaffirmed the hunting, fishing and gathering rights of the Klamath on former reservation lands.
In 1986 the Klamaths successfully regained their tribal status but no land base. They received a total of $220 million dollars from the federal government as compensation for their reservation at termination, but timber revenues totaling more than $405 million have since been paid to the federal government. During their 25 years of non-recognition they received no federal benefits, a loss to the Tribe of an estimated $112 million.
Today, as the basis of an economic self-sufficiency plan required as part of federal re-recognition, the Klamaths are seeking a return of 680,000 acres of their former reservation. The plan, while allowing some logging, calls for restoring the health of the forests within their land base.
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