"We have issues in Tuba City!" Indigenous Silence, American Colonialism

"We have issues in Tuba City" (from Navajo Times, Opinion - Letters)

February 16, 2012 - I live in Tuba City. I would like to express my opinions that we have issues here in Tuba City. I have been a citizen here in Tuba City for 14 years now.
I have seen a lot of problems we have here in our community, as well as all over the reservation. I am a Navajo lady but was raised in a different state and environment. I don't speak Navajo but I am very interested in my culture and the beliefs that Navajo culture has for many centuries.

We have big problems with alcohol and drugs on the reservation. We also have problems with families that drink and do drugs and have kids in the home that are being neglected.

I have seen a lot of people that have drinking problems and walking around the whole city searching for their next drink. They even start drinking hairspray and so on, which is really an awful thought of what they get their hands on with alcohol in it.

I think we really need to find a way to prevent this from happening to "our people." We need a program that will help these people here in Tuba City with alcohol and drug problems. I have seen a family here get their kids taken away from them three times or so because of the abuse of substances.

Then in a few days they get their kids back and the same routine goes on again.

The social workers need to get more strict about this problem. Who is suffering from this, drinking and drugs? The children. I am very concerned about these kids. They're being mistreated, yelling at them the wrong way, words coming out of their parents' mouth.

Some of the kids don't dress appropriately, have no shoes, no socks, and no jackets, and even their diapers sag like they have not been changed for four to five hours. The social workers need to get more strict with the parents. I know the kids would miss their parents but it would be in their best of care.

We should have a group home here in Tuba City for kids that have been taken away from their parents because of neglect. There seems to be less foster parents out here. I know they have to check your background and that is understanding. It is sad there is not too many loving and caring people out here to care for these children and take pride of their precious little ones.

I would love to help these children and volunteer to help kids but again you have to have that "degree" in order to become a social worker and you have to meet all the criteria to become a foster parent, which my situation is living in a two-bedroom, not enough space.

The other problem is living in NHA housing and the tenants that drink alcohol and sell drugs from their home. It seems like they get away with this and other families out there that need a home are out in the cold because these so-called abusers of alcohol and drugs are enjoying it and taking it easy. They need to crack down on them and get these people out of their homes.

I seen a lot of traffic going to certain homes and we (neighbors) know what is going on here but no one wants to speak up. There may be complaints sent to the office of NHA but are they really going to do anything about it? I don't think so. It's just a slap on the wrist and saying, "Don't do it again...OK?"

I feel so outraged about these problems out here in the community. Can there be help for us "Diné people" as they call us?

It seems like everyone should feel good about themselves here. We are a small community and there are bigger cities out there that have far more worst crimes.

We should all pull together and make our community good and clean for our future, the children that are being born into this world every other day. If we can all stay up for the words, they say "Walk In Beauty."

I am a caring, respectful, and understanding person. I also am very disappointed how life is for us here on the reservation.

Yes "no one is perfect" which perfect is just a word, but we "Diné people" can make it happen if we all pull together. I do appreciate your time in reading my opinion, my thoughts.

Lisa R. Yellow
Tuba City, Ariz.

"Politicians setting a bad example!"

March 1, 2012 - This is a response to a letter written in the opinion section of the Navajo Times on Feb. 16, 2012 (Letters: "We have issues in Tuba City," by Lisa Yellow).
It was disheartening to hear that alcoholism is playing a major role in child abuse and neglect and so forth, in the community of Tuba City.

It has become all too obvious that alcoholism is a major contributor to the social disintegration of communities across our reservation. While we, as a "so-called sovereign nation," claim to make and impose and enforce our own laws I see that people of our nation disrespect and make a farce out of our judicial system all the way up to the political level.

While politicians promise social reform, it is all for their glory and the people are forgotten once that person is in office.

Most recently, Tuba City Chapter has been under public scrutiny for politicians and employees helping themselves to money that was supposedly set aside to assist the elderly and people in need during these tough economic times.

What does this show? These politicians' lack of integrity and honesty sets a bad example for our future generation. It sends a message that it is OK to take money and get a slap on the hand for it.

Tuba City has a new jail that is going to be completed in the near future, so why not put these thieves behind bars that they helped establish?

Law enforcement is too focused on the battle against alcohol and drug abuse. While the battle is being won by the opposition, aka bootleggers and drug dealers, the thieves are making a mockery of the law.

It is just like robbing Wells Fargo blind, it is the same concept, stealing is stealing, no matter how you view it. What a shame that we as a community voted for these criminals.

I say throw them in the new jail. It's about time politicians are held accountable for their actions. This has been going on for far too long and people need to take off their blinders and see what is really going on.

We complain about this, yet we are not aware of what is going on behind closed doors. These people obviously live for their own greedy ambitions, where is the integrity? These white-collar criminals are social parasites that need to be disciplined according to the law if there is such a law.

Regarding white-collar crime, the Council does not establish legislation because they are the ones that are guilty of stealing money from the people. I am upset that people these days are too focused on their own issues while these criminals rob them of their money. While there are a lot of issues communities need to be aware of, it is plain to see that people do not care.

HIV, suicide, homicide, child abuse/neglect, sexual abuse, divorce, assaults, and drunk driving have overshadowed our moral and cultural ideology. Social disintegration has become a norm for people. People just turn their heads and look away because it does not involve them.

The "I don't care attitude" needs to change. I know I am one person and I feel there are many of our people with the same concerns about which direction our people are headed. I care for my people. I love our Navajo Nation.

In no way am I disrespecting people in any way, shape, or form. We need to come together in agreement to settle our differences, whether it is religious views or political differences.

People in Window Rock are sitting back while our social infrastructure crumbles before our very own eyes. They say to the up and coming younger generation to get educated so that they can lead their people, but what do they do? They have no intentions on relinquishing their power because of the money they make.

How are we going to learn to run our government? There are countless of well-qualified graduates who cannot attain a job on the reservation.

For example, a group of us approached Rex Lee Jim prior to his (vice-presidency) and suggested that he initiate construction of apartment complexes in Window Rock to attract qualified Navajo employees.

He said, "Where's the land?"

We told him "build upward."

Stop making excuses and make it happen Mr. Jim. Take the initiative!

These leaders promote a double standard. They say one thing, but they do not adhere to the promises they make. I see that we are living in a superficial world where greed, selfishness, and vanity are out of control.

Where do we as Diné go from here? I am hoping that people voice their concerns to our leaders in Window Rock. You might be one voice, but your voice has power to reaffirm moral and cultural values.

It would also be nice if these thieves make a public apology, but they are probably too prideful. God bless you all.

Rick Maloney
Tonalea, Ariz.

"We are a nation that lacks wellness!"

March 1, 2012 - Just a simple reflection in regards to the letter about the concerns in Tuba City (Letters: "We have issues in Tuba City," by Lisa Yellow, Feb. 16, 2012).

I agree with the comments made about our nation as a whole. We are a nation that lacks wellness.

I currently bring the 12-step program and talking circle to the Coconino County jail facility in Flagstaff on a weekly basis. The numbers of our own Native American individuals incarcerated are way more than non-Native Americans.

I decided about three years to give back to my community by volunteering to help my brothers and sisters incarcerated. I, too, have a criminal history all relating to alcohol and some drugs but mostly alcohol. It took me several attempts to finally let go of the bottle.

It was until all of my bridges were burnt that I stood alone at last. I experienced fear like I had never known before. It was then I voiced my prayer for help to the Deities; it was a yearning desperation to feel love like I remembered when I was a child. I was nurtured, loved, and treated with kindness. I finally felt peace after my prayer was answered.

On April 5th, I will have 15 years of continuous sobriety. I make time to work with individuals that need my help. This is my purpose for living.

I'm also a cancer survivor. Four years ago, I was diagnosed with colon cancer. It was difficult but I had to have faith. I believed that my spirituality could perform the miracles that I have experienced with my alcoholism. I knew I would be in perfect presence of my spirituality taking care of me.

With the conditions that are among our people, it will need to begin with each of us. It will take honesty, open-mindedness, and the willingness to make changes to our homes, communities, and ourselves. It is also known as H.O.W.

If you are interested and want to know more about recovery, give me a call before you pick up a drink or a drug at 928-600-1951.

Terry Curley
Flagstaff, Ariz.

[Moderator's Note: The Dineh Rez are experiencing much governing chaos, and social & spiritual degradation. I first "point most of my fingers at U.S. colonialism... -byk, SDNmedia, 2012]

Wixarika (Huichol) messengers: Holy Message to Defend Sun's Birthplace,

[I have had the privilege to visit and stay near Real de Catorce in the Wirikuta desert of Mexico. I was blessed to have the opportunity to partake of the sacred, divine Mother Medicine, Peyote. I look forward to returning to pray that the Sacred will be protected, and to be among my familia de Mejico y Todas Mis Relaciones al Sur. -byk SheepDogNation Media]

Historic mass ceremony on Cerro Quemado: Article & Videos

Story and photos by Tracy L. Barnett

REAL DE CATORCE, Mexico – They came by the hundreds from the Western Sierra Madre, native Wixarika or Huichol people on a spiritual quest, seeking to consult with the spirits of their ancestors and of the land where their world began. They came in their ceremonial dress, colorfully embroidered with their sacred symbols of the deer, the eagle and the peyote. They came with offerings they had fashioned from beads and gourds and candle wax, offerings they had made precious with their love and their prayers, as their forebears had done for centuries.

[Read More]

http://theesperanzaproject.org/tag/wirikuta/

BIG MOUNTAIN UPDATE & ALERT: MORE THREATS TO STEAL DINEH LIVESTOCK

The Indian Police force [left badge] originated when the U.S. War Department wanted to imprison Lakota Chief Sitting Bull in 1890. They eventually assassinated the Chief the same year. Current badge (R) of federally-deputized BIA cops which are composed of all Indians.

THREATS BY U.S.-BIA HOPI POLICE AND RANGERS TO TAKE AWAY MORE DINEH PROPERTY

Red Lake, Black Mesa – February 9, 2012 – It has been just over two weeks ago that these U.S. backed tactics of harassment and assault were committed by deputized Indian authorities. Back in late January and under the direction of the progressive and BIA supported Hopi tribal government, 75 animals were seized and taken for impoundment. This operation was done using new tactics by first marketing the potential number of animals for slaughter then carry out a deliberate stealing of animals.

Again, America and its modern Indians like the Navajo Nation government continue to stand by and watch these last traditional indigenous peoples lose their economic stability and securities by force.
Two traditional Dineh (Navajos) home sites were just informed that “all” animals ranging on their ancestral lands, which the U.S. government partitioned as “Hopi Lands” in 1977, will be confiscated. Elder matriarch, Rena Lane, lives by herself and is a long-time, sovereign resister who has lived with such intimidations and assaults, and now she may face the final assault. She broke a couple of fingers and dislocated her wrist about 12 years ago in a scuffle with the police while she was trying to protect her animals. The police only responded to the doctor’s claim of her injury by stating, “it was her own over reaction by jumping into the livestock trailer that caused her own self injury.” How would you react if you were at your own bank and saw the police literally withdrawing from your account? Matriarch and elder, Rena B. Lane (L), when her fingers were injured, and Sovereign resister means that she never gave-in to the U.S. coercion to sign up for Relocation benefits or the Accommodation Agreement. Note (R) her home site still intact as the original and in need of repair which the government prohibits also.

Traditional resisters of Big Mountain and surrounding areas live completely isolated due to hundreds of their neighbors’ force relocation. That has made it convenient for the U.S. and its BIA Indians to carry out assaults and harassment. These gestapo methods of authority continue to justify their actions as legal enforcements against the Dineh and their non-Native guests because ‘the law’ sees them as trespassers, as well as their animal properties being trespassers, too.

The relocation laws of 1974 and its final forced-coercion law of 1996 (The Accommodation Agreement) are all completely based on force methods that includes overlooking human and religious rights. Dineh once attained a high level of prosperity during the American Depression period in the early 20th Century, and this happened by a full recovery to nationhood immediately after their military imprisonment 40 years before. At Big Mountain, that prosperity of self-sufficiency, cultural richness and community consolidation lasted into the 1970s, and as they resisted certain American modernization. The enforcement of the law of 1974 was an Executive Order which meant that any agency whether tribal, state or federal can utilize any means to establish control over this Dineh population and its “former” territories.

Normally, the popular media and its official statements will only indicate a limited total of Indians affected by this “voluntary” relocation and the tax-payers’ cost amount are usually associated with the appointed Relocation Commission’s progress reports. America and the world are not informed about the numbers of displaced individuals or individuals that lost ancestral grazing range due to the partitioning.

Another interesting factor the news intentional do not report are the amount of tax-payer dollars that have gone into the tri-agency law enforcement operations, equipment, upgrades, attempted prosecution, restructuring of tribal courts and policing, and surveillance. These are the defining elements of the gestapo methods of assaults that are being committed in an isolated region --of another Indian reservation. These methods are assaults because it intentionally ignores universal human rights (In the U.S.ofA!), intrude onto 85 year old, non-English speaking elders’ traditional homes, speak to them in English and issue them warnings written in English, their English speaking non-Native guest are threaten not to take pictures or come near, and eventually the animals are confiscated without their knowledge.
Just imagine your grandmother or grandfather in their late 80s and the city PD shows up with four squad cars, each officer is armed and with a pepper spray, a Taser and night stick at-the-ready. On standby at a near distance are the county deputies and the sheriff, and also the FBI and the U.S. Marshall may have been notified about this operation. Your grandparents are then informed to give up all the family treasures and write out a check so that their retirement savings are drained.

How will you act? What can be done also to save and protect this indigenous (American) treasure, the endangered traditional peoples of Big Mountain? This genocide and injustice certainly cannot be allowed to continue and its time that tax-payer dollars go toward appropriate human and community development rather than paving the way for fossil fuel extraction. These lands are not “legally” Hopi lands because just look at the America way of real estate management that is intertwined with mega-corporations like Peabody Energy BTU. Just understand globalization and do you really think the U.S. government is going to accommodate a few little Hopi Indians with prime real estate properties?

You are wanted to take action on behalf of saving humanity and its eco-systems. Join Dineh elders or make demand to the responsible agencies to halt all inhuman enforcement of corporate laws upon an endangered indigenous lands.

Visit: http://blackmesais.org/

© Written by Bahe Y. Katenay, SheepDogNation Media, 2012

Hopi means People of Peace, But U.S.BIA-Backed Hopis have turned Hooligans & Offenders of Human Rights

Hopi tribal government Flag (L), One of the cultural Icon: Corn (R)

[Moderator's Note: Throughout all my writing years about the Dineh resistance at Big Mountain, I've maintain much respect for the Hopi because Dineh elders taught me that they are relatives. Another reason was that the original, traditional members of the Independent Hopi Nation of Hotevilla were my inspirations in the late 70s and in the 1980s. People all over the world admire the beauty of Hopi art and culture, but what has happened to Hopi and all other assimilated, modernized Indians? Are they all like what Grandfather Martin says below on this Blog? "No more Pride, no more Dignity, no more Corn?!" -byk SheepDogNation Media]

[Letter Addressing the Hopi Tribal Council]

It is with great concern that we write to you today, January 31 year 2012.

It has been brought to our attention, that Hopi rangers impounded animals belonging to Dineh families who live on Hopi Partition Land, (HPL) on January 25 and January 27. These animals were rounded up by Hopi rangers using quads, on grazing districts 257 and 259.
According to acting chief Hopi ranger, Ronald Honyumptewa, the order to carry out these impoundments came directly from the Hopi tribal council chairman.
Mr. Honyumptewa stated that they have the right to confiscate these animals under ordinance 43 in the Accommodation Agreement (Public Law 104-301), and said further that the Hopi authorities are not obligated to hold on to impounded animals for owners to claim.
We are also very concerned to learn that a buyer to some of these animals were already identified directly after the impoundments had taken place, and that the buyer was Sun Valley slaughterhouse.

As we have understood it, the owners of these now impounded animals, were never given notice in advance to sell or arrange for said unbranded animals, nor told in advance that these impoundments were going to take place. We have learned now, after the incidents, that notices were put up in the Rocky Ridge store, five days before the impoundments took place. This can hardly qualify as giving personal notice, sufficient time in advance, to the affected owners of these animals. We must also take into consideration that some elderly Dineh persons cannot read English and/or speak English and do not frequent the Rocky Ridge store and Chapter Houses, due to lack of transportation and funds. Direct personal communication with an aim to reach mutual understanding must always be encouraged in attempts to reach agreements and solve problems.

1977 Federally re-partitioned lands of Black Mesa that now encompass coal fields, prime real estate and high frequency precipitation areas. Prior to 1977, Dineh and Hopi had a commonly and traditionally shared lands and co-existence.

Through centuries of war and colonial government policies, the integrity of Indigenous communities and traditional lifeways have been completely degraded. Actions such as these can easily be seen as an acts of aggression. Furthermore, the act of selling the impounded livestock without engaging due process that would allow for the retrieval of said livestock can easily be considered a gross violation of Human Rights and specific violations of the Rights of Indigenous Peoples as is protected by the UN Declaration for Indigenous Peoples’ Rights and Fundamental Freedoms.
It is stated in the UN Declaration for Indigenous Peoples’ Rights and Fundamental Freedoms, that was adopted by the UN General Assembly on September 13th 2007, that:
Article 20
1. Indigenous peoples have the right to maintain and develop their political,
economic and social systems or institutions, to be secure in the enjoyment of their
own means of subsistence and development, and to engage freely in all their
traditional and other economic activities.
2. Indigenous peoples deprived of their means of subsistence and
development are entitled to just and fair redress
Article 22
1. Particular attention shall be paid to the rights and special needs of
indigenous elders, women, youth, children and persons with disabilities in the
implementation of this Declaration.
2. States shall take measures, in conjunction with indigenous peoples, to
ensure that indigenous women and children enjoy the full protection and guarantees against all forms of violence and discrimination

Article 24
1. Indigenous peoples have the right to their traditional medicines and to
maintain their health practices, including the conservation of their vital medicinal
plants, animals and minerals. Indigenous individuals also have the right to access,
without any discrimination, to all social and health services.
2. Indigenous individuals have an equal right to the enjoyment of the
highest attainable standard of physical and mental health. States shall take the
necessary steps with a view to achieving progressively the full realization of this
right.

Article 25
Indigenous peoples have the right to maintain and strengthen their distinctive
spiritual relationship with their traditionally owned or otherwise occupied and used
lands, territories, waters and coastal seas and other resources and to uphold their
responsibilities to future generations in this regard.
Article 8
1. Indigenous peoples and individuals have the right not to be subjected to
forced assimilation or destruction of their culture.
Article 10
Indigenous peoples shall not be forcibly removed from their lands or
territories. No relocation shall take place without the free, prior and informed
consent of the indigenous peoples concerned and after agreement on just and fair
compensation and, where possible, with the option of return.
Article 12
1. Indigenous peoples have the right to manifest, practice, develop and
teach their spiritual and religious traditions, customs and ceremonies; the right to
maintain, protect, and have access in privacy to their religious and cultural sites; the
right to the use and control of their ceremonial objects; and the right to the repatriation of their human remains
The traditional Dineh and Hopi communities have peacefully resisted US relocation policies and massive coal mining operations on their ancestral homelands for a long time. They have repeatedly told us that their endurance is founded in their understanding of Indigenous Peoples’ roles as stewards of their ancestral lands on Mother Earth.

Considering the above, we the undersigned, demand:
1. An immediate return of the livestock confiscated on the aforementioned dates to the appropriate families.
2. As per all articles of the UN Declaration on Indigenous Peoples’ Rights and Fundamental Freedoms cited above, and immediate revocation of Public Laws 93-531 and 104-301 and an immediate end to the forced relocation and harassment of residents of the Hopi Partition Land.
3. That all future impoundments are preceded by notices in Dineh and English delivered in a personal manner at least three weeks prior to the beginning of the impoundments to the affected parties with clear proof that said party understands and consents.
4. As per articles 20 (1, 2); 22 (1); and 24 (1) specifically of the UN Declaration on Indigenous Peoples’ Rights and Fundamental Freedoms cited above, an immediate end to limitation of livestock herd sizes for residents of the Hopi Partition Land.
5. An immediate end of the use of all-terrain vehicles for livestock roundups on the environmentally sensitive Hopi Partition Land.

6. An immediate assessment by the Hopi Tribal Council of the Hopi Rangers’ capacity for dealing with the problem of wild horse herds on the Hopi Partition Land.

We thank you for your time and consideration and look forward to hearing a response within the next two weeks.



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From A Traditional Indigenous Prospective: This picture has U.S. government-supported "puppet" tribal leaders, Navajo (L) and Hopi (R).

Greetings,


In these times of economic hardship in this country, you can imagine how difficult it has been for traditional Dineh resisters and their non-Native supporters at Big Mountain on Black Mesa. Or maybe you can't imagine it.


First, the resisters have no cash resources and the only means for them to survive is of course their Natural Bank Accounts which have been the sheep, cattle and some horses. But just this pass week the U.S. government and their Indian Agents, the BIA Law Enforcement Agency and the BIA Hopi Office of Land Management, have practically stolen livestocks owned by traditional Dineh. This was not a matter of legal-enforcement of grazing regulations, but it was just like how the U.S. law enforcement attitude has been lately, "make up your own laws and enforce them," these Indian Agents have done the same.


Surviving on these remote lands and resisting the U.S. law of genocide, that has become much harder for these few Dineh resisters:


Over a decade of drought due to Climate Change, scarce water resources due to Peabody Energy's aquifer extraction and BIA Hopi Agency's capping or destruction of wells, lack of vegetation, lack of communication due to traditional elders only knowing the Dineh language, and extreme economic hardship within family homesteads.


To learn more details and how you can help visit:


http://blackmesais.org/2012/01/red-alert-black-mesabig-mountain-livestock-impoundments-happening-now/



We are currently coordinating ways to make the BIA Hopi Agency release the animals, but they are refusing to negotiate or make any considerations. They want immediate verification of ownership or else these animals are considerate SOLD. Government or tribal government are scheming to gain some income and revenue by illegally stealing the Dineh's hard earned assets.


Number of animals stolen and being withheld, and the Approximate current Audition Rate in Arizona:


30 horses (if all are untamed) = approx. $16,500 - $20,000
25 Yearlings, Hereford/Angus Breed Cows/Steers = approx. $25,000


What this all comes down to, also, is the severe violations of Universal Human Rights, 'denial of secured right to foods, economic opportunity, health, live in peace, and religious practices.'


Thanks for your time.


Sincerely,


~Kat (Bahe)

Support Occupy Big Mountain

Dineh Resistance Since 1978
Written by Nephew Jake, October 2011

During the last month I have followed “Occupy Together” and its extended family from reading newspapers and internet sources. I understand this is not the best way to be informed about a popular social movement, which would be more informative if i was on the ground, inside the multiple encampments growing all over the United States.

However i am not as naïve as I sound. For the past several years I have been a seasonal sheepherder on Big Mountain. I worked and lived with Dineh elders and their relatives, who have maintained an occupation of their own for last 33 years in defiance of the genocide policies of relocation and mining expansion. The people of Big Mountain, Black Mesa, AZ continue to occupy their ancestral homelands with a diversity of tactics and a strategy that is deeply rooted in their cultural and spiritual heritage. Alike the “Occupy Together” they too are fighting multinational corporations and corrupt governments. Yet, the Dineh resistance on Big Mountain adds the vital rights to the water, clean air, land, and animals. Therefore the welfare of the Mother Earth is never separated from their struggle. This part is tragically missing from the occupy movement.
So far I have gathered “Occupy Together” has strong grievances against corporate greed, governmental collusion in corporate profiteering, neo-liberalism, and economic warfare on the non-owner, working class. i wholeheartedly support their choice to camp out in parks and streets; visible to financial districts in which to express these grievances, and create an evolving public forum. May their resolve continue and grow to disrupt commercial progress.

Although I am not directly connected to an occupied urban area I feel the messages the I have received represent dominant voices and do not challenge racist colonial patriarchy enough. Some evidence I have received say people from marginalized communities are being silenced by organizers and facilitators who are mostly white or male. For every white, straight male that takes control or positions himself in the center, distances women, people of color, First Nations, and LGBTQ folks from the movement. This is not about creating divisions with identity politics; it is about acknowledging privilege, and widening the circle to hear the views of those who are most often held silent.

I realize this is not happening everywhere. I am encouraged by a letter of solidarity with the people on hunger strike inside Pelican Bay State Prison Security Housing Unit by “Occupy Oakland:”

“Your daily struggle, as victims of the prison-industrial complex, is a critical component of our ongoing occupation of public space.”

I was impressed when “Occupy Boston” passed a resolution on Indigenous Peoples day recognizing their occupation stood on Massachuset land. The group also acknowledged the continuous resistance of indigenous people to “violent oppression and exploitation of the colonizers” and invited First Nations peoples to join the movement. I also support “Un-Occupy Albuquerque” who recently changed their name after persistent native input to decolonize the uprising there.
My strongest critique of the popular occupy movement is the absence of will to protect the earth. In an age when it’s cool to be green and be an “environmentalist” one would think environmental concerns would be well founded within the principles of “Occupy Together.” However I find half measures like:

“As one people, united, we acknowledge the reality, that a democratic government derives its just power from the people, but corporations do not seek consent to extract wealth from the people and the Earth.”

This does not realize extraction of fossil fuels, uranium, gold, copper, etc needs to stop. It does not realize the burning of fossil fuels is causing climate change and threatens life on this planet. It does not realize the need to protect potable water sources for all life not just humans. Even if corporations and governments came together accepted their guilt in extortion, corruption, and forgave all the debts they would still be able to rape the Earth. If the message is to stop corporate greed but save the middle class and somehow promote social justice, how would the treatment of the Earth change? Think About It.

Resistance on Big Mountain, Black Mesa is an example of on-going occupation with a vast horizon towards economic rights, human rights, religious freedom, AND the rights of Mother Earth. The Dineh leadership there has shown me what hardships one must hurdle to live as a human being on planet Earth. These hardships and hurdles I carry with me on a daily basis that keeps my heart strong so that I can continue to walk for freedom. So when deep snows fill your camps and the heavy rains fall remember the Dineh on Black Mesa, who are hauling water, chopping wood, living without electricity, and face police harassment and fear genocide on a daily basis.
Dineh elders have always stated, all are welcome to herd sheep, chop wood, and haul water and gain some perspective on Big Mountain, Black Mesa.

Any additional questions can be addressed directly to: Nephew Jake, goatalin@yahoo.com

For More Info checkout, http://blackmesais.org/or contact Black Mesa Indigenous Support:

blackmesais@gmail.com

Black Mesa Indigenous Support, P.O. Box 23501, Flagstaff, Arizona 86002
Voicemail: 928-773-8086


Sources:
Letter to the Occupy Together Movement
http://www.racialicious.com/2011/10/15/a-letter-to-the-occupy-together-movement/

RESOLUTION: Memorandum of Solidarity with Indigenous Peoples http://www.occupyboston.org/general-assembly/passed-resolutions/
Declaration of the Occupation of New York City http://www.nycga.net/resources/declaration/

A Visit With One of the Last Traditional-Sovereign Hopi Elder

[Author’s Note: During what seemed to be an unending dry spell with daily winds on Black Mesa, I finally had that longing opportunity to see my Hopi relatives and this being made possible by a friend who is also a writer herself. Driving toward the village of Hotevilla, I could noticed along the paved highway how there were less corn, squash and beans in the now wind-swept fields. Some fields were empty but the planted fields showed thirst and whatever life left in them continued to cling on to existence. But the village was alive with a few folks walking along the narrow sandy driveways and cars or pickup trucks parked randomly alongside. Grandfather Martin was not home because he has gotten older and so, he was in the care of his daughter. We woke him up from his sitting-position nap on a little bench which was right next to his makeshift bed. His eyes opened like a cat waking from its quiet nap and instantly, there is a big smile with a greeting, “Hi!” Earlier a younger Hopi lad informed us that Grandpa is very hard of hearing and that he cannot talk or tell stories like he used to. Just so we know, we might “get very little out him.” His English is understandable but mostly broken up, and we had no choice because no one volunteered to translate. I had done my best to convey his words. –byk]

GRAND FATHER MARTIN (HOPI), JULY 2011

There is no dignity in Hopi because of many things that changed the life:
I am not a Chief or a Kykmongi. Actually there are no more Chiefs among the Hopis because (they) are not honored or held in high regards as wise leaders. There are certain selected men who have been recognized as to have religious and village authority, but they are not perceived in that sense by the Hopis. Now, the federal and state governments are recognized as to have all the authorities and they even have authorities over the Hopi tribal government.

There are no more teachings among the Hopi families. Only a few families try to teach their children, but the children are not interested because there are many things out there that the children want to learn, like the TV. Some maybe learning about the dances but I am not sure about that either.

There are no more dances and yes, there are dances in the Villages but it is not the pure ways like in the past.

The importance of corn to the Hopi way is no longer practiced. No one wants to grow corn. Some but mostly older folks try to grow corn or have fields and they only grow a little bit. Me, I am too old to plant corn and take care of it.
I do not think Hopis have pride anymore. I mean pride in terms of being Hopi people. Maybe in some places people might try to show pride but they only show-it-off for a short time.

Dignity:

The dignity that I think Hopis should remember is about how we survived under these small trees and bushes right here on this site. Everyone only had small blankets to keep themselves warm, women and children. There was not enough water for everybody and they had to wait overnight for the jugs to get full. That amount of water was then used to drink and cook with so it was very hard for those that had to live here. Men got together to dig at the spring below here so that the water can form into a bigger pond.

The army tried to kill only the Chief but he never was killed. He told the people that is was better to just settle here, Hotevilla (Place of Upward Line of Junipers). So the village was established. Today we still have the sacred Stone Tablets from back then. We still wait for the fulfillment of the missing pieces to be returned. Then the prophecy can be interpreted and we, all of humanity, will know what to do when the “End” come.

Times of hope and pride:

In the old times, one would be chosen to be responsible for the preparations of seasonal rituals. I use to walk down to the extra pond down at the spring in the early mornings when there was very little light. I would then break the ice and make a hole big enough for myself to get inside. I take my clothes off and get into the pond and squat down with just my head sticking out. It was meditation. I would get out when there was a little more light. I would stand in the freezing cold air for just a little while as my body is completely covered with rising steam. After I dried myself and got dressed, I would start singing the Songs of the People and this, I would sing until I have completely walked around the entire village. Then men would gather at the Kiva.

I had to do this again one time when I had gotten older but life had changed in the village that, some people were saying that I was singing “evil” songs. So, I just decided to skip that part of singing around the village. I still dipped myself in the pond, however.
Future outlook:
I do not exactly know what is going to happen to Hopi. I just know what the prophecy say and now, we are all at a point where our roots do not reach into the earth. You see like the Mayan hieroglyphs? (Spread opens colored copies taped together.) It is the same as Hopi. See all the different signs or events that already took place (reading right to left) and you see how our roots are getting shorter? Hopi have tried to explain and tell the world for many years. We are now here and we have no roots or if we do have it, it is above the ground. On the Sacred Stone Tablets (unwraps three square pieces of incised ceramics), we are here, too, where this symbol matches the eye over the pyramid insignia on the one dollar bill. This, on the Stone Tablet, means we will be under its control as its eye has been watching us. (He informs that the squares are only replicas of the actual village tablets.) We are now bounded and without roots as the “Sargent of Arms,” right here, is ready to cut-off our heads. That will be the “End” and from then on, they will own our heads.

Then it will be up to the Star People, but they will have to also decide if it is better to “save us” or maybe not “save” us.

Question: ‘Grandfather Martin, who are the Star People?”

I do not know. I have never met one of them nor am I one of them. (Laughs.)
© Transcribed and slightly edited by Bahe Y. Katenay, 2011.

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FROM: “Techqua Ikachi” ☼ – Guardians of Land and Life
(An old village publication by the Hotevilla Independent Hopi and editor, the late James Koots.)

Following are excerpts from messages by Hopi Elder Dan Katchongva, Sun Clan, (1865-1972).Grandfather Katchongva is widely and fondly remembered as one of the wisest traditional elders.He was the son of Yukioma, the leader of the Traditionals who were forced out of the village of Oraibi by the “Progressives” in 1906. As Kikmongi (traditional religious leader) of Hotevilla, Grandfather Katchongva was an important leader of the few remaining fully, traditional Hopi.
INTRODUCTION

In 1970, Dan told the story of the People of Peace (Hopi), from the dawn of time to the attacks which led to the founding of Hotevilla in 1906, the school, money, and police systems which threaten to end the Hopi Way within this generation; and the consequences for America and the world. In addition to the prophecies fulfilled during his lifetime, Dan was told by his father that he would live to see the beginning of the final event of this era, the Great Day of Purification. Dan Katchongva died in 1972.

THE FAITHFUL HOPI EVICTED FROM ORAIBI

This was when Lololma’s successor, Tawaquaptewa, became chief of Oraibi. It was under his leadership that the sad event, the eviction of the faithful Hopi from Oraibi, was touched off. Since we ‘Hostiles,’ as we were called by the missionaries and Government workers, refused to follow his wishes and accept the White man’s way of life, he decided to evict us bodily. He figured that without our interference he would be able to take advantage of the good things offered by Bahanna (white man).

On September 7, 1906, his followers, commanded by Chief Tewaquaptewa himself, entered the house where we were discussing prophecies and threw us out. We did not resist until rifles and other weapons were shown and they began beating us. Then we resisted only to the extent of defending ourselves from injury. I was “killed,” and bleeding, my blood flowed into Mother Earth, a prophetic sign that the Purifier was coming in seven days and that we should move out of Oraibi. When I came back to life, all my people were gathered to go. My father, Yukioma, was selected to be the leader. The women and children, with a few belongings on their backs, a little food, and no shoes, were prepared to leave. Some tried to go back to their houses to get their valuables and some extra food, but they were turned back. (In ‘Book of the Hopi’ it is said we were allowed to go back and get some belongings, but this is not true. That book is not accurate.) After we had left we learned that our houses had been looted and that horses had been turned loose in our fields and had eaten our crops, which were just ready for harvest.

Thus we had to migrate once again to find a new home, leaving behind a corrupt world of confusion. We sought to start a new life, carry on our ceremonial cycles, and preserve our way of life without interference, but now we know that this was a dead dream, for the interference has continued right up to the present day.

THE FOUNDING OF HOTEVILLA VILLAGE

The village of Hotevilla was settled for one purpose, to stand firmly on the Great Spirit’s instructions and fulfill the prophecies to the end. It was established by good people, one-hearted people who were actually living these instructions. Water was plentiful, and so was wood, from which we built temporary shelters in which we were to survive the cold winter with very few blankets. Food was scarce, but we managed to live from the land by hunting game and picking greens. We were united into oneness, but it would again be split into two due to extreme pressure from the outside.

Hardly had our footprints faded away in Oraibi, when early one morning we found ourselves surrounded by Government troops. All the people, including the children, were ordered to march six miles to a place below Oraibi. From there all the men were marched over forty miles to the U.S. Government agency at Keams Canyon, where they were imprisoned for about a year and one half for not accepting the generous offer of education for our children, among other things.
DISRUPTION BY AMERICAN COLONIZATION MAY HAVE NOW ALTERED THE HOPI

At the present time we face the danger that we might lose our land entirely. Through the influence of the
United States government, some people of Hopi ancestry have organized what they call the Hopi Tribal Council, patterned according to a plan devised by the government, for the purpose of negotiating directly with the government and with private businesses. They claim to act in the interests of the Hopi people, despite the fact that they ignore the existing traditional leaders, and represent only a small minority of the People of Hopi blood. Large areas of our land have been leased, and this group is now accepting compensation from the Indian Claims Commission for the use of 44,000,000 acres of Hopi land. We have protested all these moves, but to no avail.

Now this Tribal Council was formed illegally, even according to white man’s laws. We traditional leaders have disapproved and protested form the start. In spite of this they have been organized and recognized by the United States government for the purpose of disguising its wrong-doings to the outside world. We do not have representatives in this organization, nor are we legally subject to their regulations and programs. We Hopi are an independent sovereign nation, by the law of the Great Spirit, but the United States government does not want to recognize the aboriginal leaders of this land. Instead, he recognizes only what he himself has created out of today’s children in order to carry out his scheme to claim all of our land.

Because of this, we now face the great threat of all, the actual loss of our cornfields and gardens, our animals and wild game, and our natural water supply, which would put an end to the Hopi way of life. At the urging of the Department of the Interior of the United States, the Tribal Council has signed several leases with an outside private enterprise, the Peabody Coal Company, allowing them to explore our land for coal deposits, and to strip-mine the sacred mesas, selling the coal to several large power plants. This is part of a project intended to bring heavy industry into our area against our wishes. We know that this will pollute the fields and grazing lands and drive out the wildlife. Great quantities of water will be pumped from beneath our desert land and used to push coal through a pipe to a power plant in another state (Nevada). The loss of this water will affect our farms as well as the grazing areas of the animals. It also threatens our sacred spring&, our only natural source of water, which we have depended upon for centuries.

We Hopi knew all this would come about, because this is the Universal Plan. It was planned by the Great Spirit and the Creator that when the white man came he would offer us many things. If we were to accept those offers from his government, that would be the doom of the Hopi nation. Hopi is the bloodline of this continent, as others are the bloodline of other continents. So if Hopi is doomed, the whole world will be destroyed. This we know, because this same thing happened in the other world. So if we want to survive, we should go back to the way we lived in the beginning, the peaceful way, and accept everything the Creator has provided for us to follow. White man’s laws are many, but mine is one.

White man’s laws are all stacked up. So many people have made the rules, and many of them are made every day. But my law is only the Creator’s, just one. And no man-made law must I follow, because it is ever-changing, and will doom my people.

We know that when the time comes, the Hopi will be reduced to maybe one person, two person, and three persons. If he can withstand the pressure from the people who are against the tradition, the world might survive from destruction We are at the stage where I must stand alone, free from impure elements. I must continue to lead my people on the road the Great Spirit made for us to travel. I do not disregard anyone. All who are faithful and confident in the Great Spirit’s way are at liberty to follow the same road. We will meet many obstacles along the way. The peaceful way of life can be accomplished only by people with strong courage, and by the purification of all living things.
©1991 “Techqua Ikachi” ☼ – Guardians of Land and Life

Rez plagued by 'poverty pimps'

There is a problem plaguing Diné people in the reservation. My arguments are based in real life experiences with nonprofit organizations that monopolize on our miseries while creating a comfortable lifestyle for themselves.

The four "poverty pimps" I'd like to talk about are: Developing Innovations in Navajo Education, Inc. (Kyril Calsoyas, Flagstaff), Forgotten People (Marsha Monestersky, Tuba City), Purpose Focused (Joann Armenta, Whittier, Calif.) and Tolani Lake Enterprises, Inc. (Ron White).

While trying to understand the different personalities, behaviors and the politics involved we see that these selfish actors mirror the actions of ethnic frauds like Ward Churchill, Thom Alcoze (Northern Arizona University) and Ray Pierotti (University of Kansas).

In this discussion you will see that this is by design with regard to neo-colonized behaviors, that there are direct relationships between these two examples. While all of these non-profits intentionally marginalize participants in their play, one in particular (Forgotten People) goes beyond all this in destruction of relationships and dire manipulation of cultural mores within this structure.

All four nonprofits have transparency issues, have a Navajo face (board of directors), use Robert's Rule of Order (stops the traditional grassroots voice), are gatekeepers, use the media for their personal gain, hire from the outside or hire their friends exclusively, and always, always leave an empty legacy.

Kyril Calsoyas in December 1992 completed his doctoral dissertation, "The Soul of Education: A Navajo Perspective" (NAU). Alcoze approved this move by design. Oddly, three of the four nonprofits all hail from the education field.

We see this happening today. Isabella Walker, an important highly visible member of many political Navajo tribal administrations (chairman to president eras) is married to Calsoyas. This gives him exclusive insight into our tribal affairs and beyond this, Calsoyas is the elitist poverty pimp, a title he is quite proud to bear.

Those of you he gave laptops to as a gift should know that he knows where you go, what sites you visit and he can see your email exchanges. Power is key to him.

Tolani Lake Enterprises in many respects is defunct but leaves behind the biggest empty legacy that is in my backyard. Ron White built Tolani Lake Elementary School Academy, the beautifully completed domes (originally teacher housing) that sat unused for many years, a senior citizen's home that sits completely finished and ready to use but the monies to operate this facility do not exist.

I was a founding member of Naataanii Community Services Inc., that was an umbrella nonprofit with TLE and I managed to bring in a $3 million NAHASDA grant to rebuild in the Bennett Freeze. These dreams fell through as White absconded with the planning monies ($300K). Today, Bill Edwards bravely heads up this company and is trying his best to address these issues.

More recently, Purpose Focused came onto the landscape to help people in the former Bennett Freeze. To jumpstart her vision, Armenta proposed an earth day festival to be held in two places: Service to All Relations School (STAR School) and the Naataanii area community were selected.

Many of us worked with her, even putting up with her mental and verbal abuse. Toward the end I fired her for these actions. She left (with all the money) after putting on the event at the STAR School. We had to scramble to meet our concert obligations in Naataanii.

It was at this time I discovered that she made deals with white New Age performers to come into the reservation and she would pay them outlandish fees. She pressed me to bring in Native performers at no cost to the event. This was further personified by the building of a stage. She hired one man from Oregon and another from Texas paying their round-trip airfare, lodging and food.

In my community (as in many Navajo communities) we have very talented, experienced carpenters that would have taken care of building a better stage than that constructed. This stage sits empty and unused because it's not safe and beyond this, all the players at the STAR School event were also paid for their time, lodging, airfare and the like.

If you Google "Navajo uranium contamination" you will get about 165,000 results. Google "Forgotten People' you will get about 38,600,000 results. The Forgotten People within the Navajo lens is an organization managed by Marsha Monestersky (from New York City), an affirmed communist and a consummate Zionist trained in the art of war (these are her words).

The board she directs also drives her about and serves as her interpreter. A grassroots establishment that prides itself in its get-in-your-face militant persona is one that capriciously files lawsuits while sadly milking its membership to pay attorney salary (Jim Zion).

Monestersky promotes infighting among Navajo families and dividing reservation communities along the Window Rock versus grassroots entity storyline. Her actions go against tribal cultural norms and values. She came to us by way of Big Mountain where they ousted her but the residents of Big Mountain will not give reason for their actions. Within this, the Hopi Tribe has an exclusion order against her and she openly laughs about this legal sovereign action.

Monestersky's words are heavily ingrained with the media-at-large and she is fluent in the use of the Internet. This is usually dangerous when it involves tribes and intellectual property as it relates to marketing culture without tribal permission to publish or produce videos and the like on the net.

To prove my point, if you attend an EPA conference where the Forgotten are presenting you will see her taking credit for creating perception into this narrative. She will hog the presentation time as well but beyond this, she takes credit (online) for bestowing this story to the world.

While researching my allegations, I came across an EPA workshop where she presented with Dr. Lee Greer (La Sierra University, Riverside, Calif.) in Tuba City a position paper, "Forgotten People-Building Capacity Decolonizing the Navajo Nation-Using Grassroots Driven Development and Activism to Secure Environmental Justice."

How is it that a couple of invaders can present on subject matter foreign to them?

Further, on Feb. 15, 2011, I met with Greer at his campus and specifically told him to follow protocols with references to publishing a DNA health study that he is currently working on with Monestersky.

The Navajo Nation government's role today has been negatively impacted by a transparency civil lawsuit filed by Monestersky. The Navajo Hopi Land Commission as a result cannot do its job in service delivery. Civil lawsuits in Navajo take on the average 11 years to resolve.

Within this, recent activities in human safe water delivery into Black Falls have been sabotaged by her and she has been evicted from water meetings held in Window Rock for creating disturbances and disruptions.

I conclude this letter with an appeal to my Diné people: Let us get together and work toward a brighter future grounded in the words of my late aunt Stella who spoke of respect and k'é.

I ask your support to get behind Mr. Raymond Maxx, our executive director with the Navajo Hopi Land Commission, and his staff to transform the conflict that Monestersky has imposed on us and to rid her of our conscious. In the physical realm, I ask that her removal from our reservation happen immediately.

Robert Redsteer
Naataanii Peacebuilders Alliance
Leupp, Ariz.

[Courtesy of Navajo Times, July 28, 2011, Letters to the Editor]