Originally Posted 27 March, 2008
Recently, the Indian Arts and Crafts Board has been under attack through Vermont newspapers for it’s stand in requiring artisans protected under the Act to be members of a Federal or State recognized tribe - and not individuals who self-identify as Indians and who are not members of a recognized tribe. Who are these individuals and organizations that have made the attacks?
The decade of the 1970’s started an amazing series of events that included thousands of individuals across the Eastern Coast and throughout the Southeast suddenly sticking their heads out from the underground and proclaiming to be American Indian. The whole show reminds me of little groundhogs who, instead of determining if winter will last longer, poke their heads up to see if they can be “Indian” or not.
It didn’t take long for organizers to gather up complete strangers and form Indian “bands” that “existed from time immemorial”. One such group, formed in Vermont during the mid-1970’s, called itself the St. Francis /Sokoki Band of Abenakis. It didn’t take long for the organization to add it’s name to the clogging arteeries of the BIA Federal Recognition folks.
After extensive studies of the organization, it’s claims, and it’s individuals, the BIA declined to recognize the group as a “tribe” in 2007.Besides failing four out of the seven mandatory criteria for acknowledgment, it was found that only eight individuals out of the 1,171 members could demonstrate descent from a Missisquoi Abenaki Indian Ancestor. Non of the other members could document ancestors from the Abenaki, or any other Indian tribe. All eight descended from the same person, Simon Obomsawin (originally from Canada) . In addition, these eight did not become involved with the group until the 1990’s.
As in other states and their “Cherokees”, other Vermont “tribes” and “bands” also soon began forming, most claiming to be some type of Abenaki. None of these groups can be identified as existing before 1975.
Jumping forward to 2006, Vermont passed a law to recognize individuals as Indian in attempt to surpass the Indian Arts and Crafts Act. Since the IACA requires membership in a recognized tribe, the 2006 law fell far short of what was attempted. A more recent attempt, S.369, is trying to recognize three Vermont “Abenaki bands” (the St. Francis/Sokoki, Koasek and Nulhegan), again for the expressed purpose of selling arts and crafts.
The newly proposed Vermont Senate bill is receiving opposition from some of the “bands” who feel that they will be left out of the process. Even those group included in the bill don’t like it. April Merrill, chief of the St. Francis/Sokoki Band, opposes the bill because it would require the revealing of member’s geneaology. She says that “the information could be used to discriminate against Abenaki who have fought discrimination for generations“. Perhaps the real reason might be that the BIA couldn’t find any members with Indian ancestry other than the eight mentioned above?
I’m sure that Vermont will eventually have some state recognition process so their folks can participate in selling their wares. I’m not so sure that their process will have much actual validity. As a reminder, Vermont is also one of the states that is pushing for DNA as an Indian identifier.
Another Federal inconsistency in spending funds also enters into to the picture. I’ve commented on mismanagement and the misspending of Indian funds numerous times before, but this gives you another idea how extensive the whole problem is. Jesse Larocque, a member of the St. Francis Sokoki Band of Missisquoi Abenaki (the group that miserably failed it’s federal recognition attempt), is using the receipt of a grant from the National Endowment for the Arts as a “master Abenaki basket maker” for ammo against the IACA Board in that he claims this makes him recognized as an Indian artisan by the federal . When contacted by the Board to cease selling his items as “Indian”, he replied: ‘’Perhaps you may want to level your guns in a different direction.'’ In addition, the fact that the St. Francis Sokoki Web site is funded by the Department of Agriculture is also used to claim that the government recognizes the group. For those readers who are unaware, the DOA is one of the top four governmental agencies that squander funds designated for American Indians.
Larocque’s claims remind me of similar past claims made by William Scott Anderson (alias Blue Otter, AKA Runningbull, AKA Strongeagle, AKA Prophecy Keeper), one of the founders of the “Amonsoquath Tribe of Cherokee“. Anderson claimed that the group was “affirmed as a sovereign nation by the U.S. Department of Health and Human Services“ because of Indian monies grants. The “Amosoquath” have received hundreds of thousands of dollars in “Indian” funding over the years from federal agancies to buy everything from postage stamps and paying office help to the construction of buildings. These are also the folks who started their group off by claiming to be direct descendants of Pocahontas who moved to Missouri.
Such similarities are often found between many new “tribes”, as are connections to one extent or another. In the case of the Abenaki, the group attempted to show that it existed in the early 1900’s by submitting a pocket watch to the BIA that had the inscription “Presented to Arthur Stevens May 16 1918 from the Abenkai Tribe for Faithful Work”. Whoa now, how can this be if the group claims that it was living a hidden existence and no one knew they were there? Quite a contradiction.
Easy, the watch was shown to have been a presentation piece from the Improved Order of Red Men. The IORM is a fraternal organization that date’s it’s origin back to the Boston Tea Party and was originally known as the Sons of Liberty. Native Americans were not allowed membership until 1974. The IORM had chapters all across the U.S. that were named after tribes and other Indian sounding names - including “Abenaki” chapters in Pennsylvania, Ohio, and New York. Another group that has misused the IORM to show Indian history in an area is the “Manataka American Indian Council” of Hot Springs, Arkansas.
Larocque’s claims remind me of similar past claims made by William Scott Anderson (alias Blue Otter, AKA Runningbull, AKA Strongeagle, AKA Prophecy Keeper), one of the founders of the “Amonsoquath Tribe of Cherokee“. Anderson claimed that the group was “affirmed as a sovereign nation by the U.S. Department of Health and Human Services“ because of Indian monies grants. The “Amosoquath” have received hundreds of thousands of dollars in “Indian” funding over the years from federal agancies to buy everything from postage stamps and paying office help to the construction of buildings. These are also the folks who started their group off by claiming to be direct descendants of Pocahontas who moved to Missouri.
Now we can go from a similarity to a direct connection.Manataka is not a Native American organization, but one of the worst exploitive organizations of American Indian history and traditions. Based on “New Age” concepts of the American Indian, MAIC claims that aliens blasting crystal caves into the mountains around Hot Springs and that the Mayan goddess IxChel sleeps under one of the mountains. The Abenaki used a set of essays provided on the Manataka web site to bolster their claims. These essays, attributed to “Little Mother” and “Blue Panther, Keeper of Stories”, had absolutely no documentation as to their validity.
Indian artisans and crafts persons of Federally Recognized Tribes can start tightening up their belts some more. Vermont will eventually get it’s state recognition under way. You face more competition in the Indian arts market by individuals belong to state “tribes” without historical existence.
Last comments on this subject. The National Endowment for the Arts mission is given as “to enrich our Nation and its diverse cultural heritage by supporting works of artistic excellence, advancing learning in the arts, and strengthening the arts in communities throughout the country.” When dealing with Indian “cultural heritage”, they really don’t care if their grants and promotions go to real Indians, or not. The same is found with many different state “Arts” agencies. Perhaps the worst offender that I am aware of is the Arkansas Arts Council. Arts Councils in other states that have promoted non-Indians as Indians include Oklahoma, Missouri, and Utah.
Friday, April 11, 2008
Motorcyclists Misdirected Down The Wrong Road
Originally Posted March, 2008
Approximately 200,000 well-meaning motorcyclists are expected to take part in the 2008 Trail of Tears Remembrance Motorcycle Ride from Chattanooga, TN to Florence, AL this September. The event is conducted by the “Trail of Tears Remembrance Association” - AKA the AL-TN Trail of Tears Corridor Association (Not to be confused with the National Trail of Tears Association). This a continuation of the first small ride that started in 1994 and has steadily grown in large numbers.
One member of the Association, “Chief” Dale Cook, has described the event as “representing the Coming Home- Return of the Cherokee People” and “Cherokees who escaped from the groups being removed….” Cook is from a group calling itself The Original Cherokee Nation” that was formed in 1985. He is one of those who I wrote about earlier who presents the Cherokee as Israelites who escaped from the Romans.
Of the Trail of Tears, Cook further states “A large number escaped along the route. Many persons of Cherokee ancestry came from this group. Their ancestors hid out, changed their names, etc., and survived.” The claim of individuals that they are descendents of Cherokees who escaped along the different Trail of Tears routes ignores the fact that the Cherokee families and their belongings were extremely well documented during the removal, down to the last penny spent along the trail for animal feed and other expenses. Other than those who died along the trail, every individual in the different parties were completely accounted for at the Trail’s end.
That members of the Trail of Tears Corridor Association would like to change history for their benefit is not the real story of this comment. What the Association is doing with the money earned from the event is. Scholarships are being given to students of “Native American descent“. This includes students of the ’tribes” who had been created by Alabama’s magic wand (see post of 2007-02-06 , “State Recognition Scams”, and other posts referencing Alabama). Up to five $5,000 scholarships are awarded to students in each of the states of Alabama and Tennessee. That’s $25,000 in each state. The state of Alabama, through it’s “Indian Affairs Commission“, has stepped in to ensure that it’s students are well represented.
What about descendents of those who actually walked a Trail of Tears? The first such scholarship was given in 2007 to a College of the Muscogee Nation student at Okmulgee OK. For $2,500. It now becomes apparent that the value of a student who’s ancestors actually walked a Trial of Tears is half that of those whose ancestors did not. A greater disparity is found when comparing the total $50,000 given to Alabama and Tennessee with the $2,500 going to one token Oklahoma student.
This is not sour grapes talking, but a questioning of the validity of using the Trail of Tears for raising funds for those who were not connected to any of the removals. This includes the myriad of vendors who obscenely profit during the event from invoking the Trail of Tears name in order to sell their wares. Recent legal challenges between members in the Association have divided the event into a segment that wants to end the ride at McFarland Park in Florence, and another that wants it to end at Waterloo. Here again, the ugly head of profits from the event is raised up. Apparently, no venders provide even a token percentage of their profits for the scholarships. Monies are to be made by whichever community the ride ends in.
The question also arises of why a “Trail of Tears” event is even organized to benefit a majority whose ancestors were never involved in any of the removals. Much less the possibility that some are not even real Indians in the first place (they are required to provide their own genealogy). Such an event improperly capitalizes on the term “Trail of Tears” to gather community support and mislead those who would participate. The expected 200,000 motorcyclists, several Harley dealers, and other supporters are being duped into believing that they are taking part in a worthwhile cause. As well meaning they might be in wanting to help the American Indian, their participation in this ride is accomplishing nothing.
Approximately 200,000 well-meaning motorcyclists are expected to take part in the 2008 Trail of Tears Remembrance Motorcycle Ride from Chattanooga, TN to Florence, AL this September. The event is conducted by the “Trail of Tears Remembrance Association” - AKA the AL-TN Trail of Tears Corridor Association (Not to be confused with the National Trail of Tears Association). This a continuation of the first small ride that started in 1994 and has steadily grown in large numbers.
One member of the Association, “Chief” Dale Cook, has described the event as “representing the Coming Home- Return of the Cherokee People” and “Cherokees who escaped from the groups being removed….” Cook is from a group calling itself The Original Cherokee Nation” that was formed in 1985. He is one of those who I wrote about earlier who presents the Cherokee as Israelites who escaped from the Romans.
Of the Trail of Tears, Cook further states “A large number escaped along the route. Many persons of Cherokee ancestry came from this group. Their ancestors hid out, changed their names, etc., and survived.” The claim of individuals that they are descendents of Cherokees who escaped along the different Trail of Tears routes ignores the fact that the Cherokee families and their belongings were extremely well documented during the removal, down to the last penny spent along the trail for animal feed and other expenses. Other than those who died along the trail, every individual in the different parties were completely accounted for at the Trail’s end.
That members of the Trail of Tears Corridor Association would like to change history for their benefit is not the real story of this comment. What the Association is doing with the money earned from the event is. Scholarships are being given to students of “Native American descent“. This includes students of the ’tribes” who had been created by Alabama’s magic wand (see post of 2007-02-06 , “State Recognition Scams”, and other posts referencing Alabama). Up to five $5,000 scholarships are awarded to students in each of the states of Alabama and Tennessee. That’s $25,000 in each state. The state of Alabama, through it’s “Indian Affairs Commission“, has stepped in to ensure that it’s students are well represented.
What about descendents of those who actually walked a Trail of Tears? The first such scholarship was given in 2007 to a College of the Muscogee Nation student at Okmulgee OK. For $2,500. It now becomes apparent that the value of a student who’s ancestors actually walked a Trial of Tears is half that of those whose ancestors did not. A greater disparity is found when comparing the total $50,000 given to Alabama and Tennessee with the $2,500 going to one token Oklahoma student.
This is not sour grapes talking, but a questioning of the validity of using the Trail of Tears for raising funds for those who were not connected to any of the removals. This includes the myriad of vendors who obscenely profit during the event from invoking the Trail of Tears name in order to sell their wares. Recent legal challenges between members in the Association have divided the event into a segment that wants to end the ride at McFarland Park in Florence, and another that wants it to end at Waterloo. Here again, the ugly head of profits from the event is raised up. Apparently, no venders provide even a token percentage of their profits for the scholarships. Monies are to be made by whichever community the ride ends in.
The question also arises of why a “Trail of Tears” event is even organized to benefit a majority whose ancestors were never involved in any of the removals. Much less the possibility that some are not even real Indians in the first place (they are required to provide their own genealogy). Such an event improperly capitalizes on the term “Trail of Tears” to gather community support and mislead those who would participate. The expected 200,000 motorcyclists, several Harley dealers, and other supporters are being duped into believing that they are taking part in a worthwhile cause. As well meaning they might be in wanting to help the American Indian, their participation in this ride is accomplishing nothing.
Wannabes Commercialize Their “Ceremonial Grounds”
Originally Posted 8 March, 2008
“Lost Cherokee Headman” Doug Cotter is conducting Arkansas Concealed Carry (handgun) Permit training for $40 per person at the organization’s “ceremonial grounds” in Dover, Arkansas. This is one of the factions that has split from the original “Lost Cherokee” in the past couple of years, after a disagreement between Cliff Bishop and Doug Maxwell.
If you recall from previous comments, the original “Lost Cherokee” was the group that was involved in spurious Office of Indian Education grants and numerous Arkansas School Districts. The Office of Indian Education continues to give grants nationwide to schools without Indian students, a massive misuse of Indian directed funds.
While the validity of any “ceremonial ground” established by a wannabe “tribe” should be brought into question, the “Lost Cherokee’s” claim of a ceremonial ground and subsequent use of the site for such an activity is a degradation of real ceremonial grounds. This goes to show how far these wannabe “tribes” can go in maligning Indian traditions. Ceremonial grounds are for religious purposes, and the “Lost Cherokee’s” use of their so-called “ceremonial grounds” makes a laughing stock of real ceremonial grounds everywhere.
Concealed Carry Permit training on such grounds are not in keeping with the purpose of those grounds any more than holding bingo games would be. .As with other non-religious activities, it does not belong there. I find it unimaginable that Cotter could not have located another place in Dover to conduct his activities. Even if the “Lost Cherokee” grounds are a pale wannabe imitation of a ceremonial ground - which I suggest it is - conducting this non-religious activity on the grounds is an insult to legitimate American Indians who value their traditions.
At the same time that many Tribes are trying to protect their traditional ceremonial grounds, the “Lost Cherokee” conveys a false impression to the public that ceremonial grounds are unimportant pieces of real estate that have no special meaning and can be commercialized at will.
Lastly, although I support the right of individuals to carry a weapon for protection, I question why a wannabe group would host such training. I suppose that now we will have fully armed wannabe “Cherokees” running around the streets and hills of Arkansas.
“Lost Cherokee Headman” Doug Cotter is conducting Arkansas Concealed Carry (handgun) Permit training for $40 per person at the organization’s “ceremonial grounds” in Dover, Arkansas. This is one of the factions that has split from the original “Lost Cherokee” in the past couple of years, after a disagreement between Cliff Bishop and Doug Maxwell.
If you recall from previous comments, the original “Lost Cherokee” was the group that was involved in spurious Office of Indian Education grants and numerous Arkansas School Districts. The Office of Indian Education continues to give grants nationwide to schools without Indian students, a massive misuse of Indian directed funds.
While the validity of any “ceremonial ground” established by a wannabe “tribe” should be brought into question, the “Lost Cherokee’s” claim of a ceremonial ground and subsequent use of the site for such an activity is a degradation of real ceremonial grounds. This goes to show how far these wannabe “tribes” can go in maligning Indian traditions. Ceremonial grounds are for religious purposes, and the “Lost Cherokee’s” use of their so-called “ceremonial grounds” makes a laughing stock of real ceremonial grounds everywhere.
Concealed Carry Permit training on such grounds are not in keeping with the purpose of those grounds any more than holding bingo games would be. .As with other non-religious activities, it does not belong there. I find it unimaginable that Cotter could not have located another place in Dover to conduct his activities. Even if the “Lost Cherokee” grounds are a pale wannabe imitation of a ceremonial ground - which I suggest it is - conducting this non-religious activity on the grounds is an insult to legitimate American Indians who value their traditions.
At the same time that many Tribes are trying to protect their traditional ceremonial grounds, the “Lost Cherokee” conveys a false impression to the public that ceremonial grounds are unimportant pieces of real estate that have no special meaning and can be commercialized at will.
Lastly, although I support the right of individuals to carry a weapon for protection, I question why a wannabe group would host such training. I suppose that now we will have fully armed wannabe “Cherokees” running around the streets and hills of Arkansas.
ASU Retires Indian Mascots
Originally Posted 29 February, 2008
Last night, in front of an audience of 6,651 standing spectators, the Arkansas State University officially retired it’s image of “Indian” and it’s three “Indian” mascots. The ceremony was conducted at half time during a basketball game between ASU and Louisiana-Monroe (which previously had discarded it’s name as “Indians”, replacing it with “Warhawks”).
Among the crowd were signs supporting the “Indians”, along with bare-chested boys and girls in T shirts, wearing body paint the spelled out “Indian”. Undoubtedly, there were many tears that were shed. The last “Chief Big Track”, Chad Shurley, was quoted in recent articles about the demise of the mascots to say “Being a little kid, I always thought (the Indian family was) really neat. It was like seeing Mickey Mouse at Disney World.” And: “I’ve also learned a lot more about Indian culture,” Shurley said. “We had to learn how to build a teepee and about our costumes.”
Of course, the mascots - who strode around in Plans Indian type clothing, were supposedly modeled after the Osage- which is an alive and well Tribe headquartered in Oklahoma - and who ASU President Dr. Wyatt thought were no longer in existence - Extinct. Such is the danger of mascots and stereotyping. As the Principal Chief of the Osage Nation, Jim Gray, has stated: “ If they want to honor Native Americans or honor Osages, there’s a lot of ways to do that without having caricatures of us at sporting events, (such as ) an understanding of our history, an understanding of our culture.”
While the ASU committee to study the mascot issue deserves some credit for finally making the right decision to do away with the stereotyping, the end result most likely would not have happened without outside pressure from American Indians - including pressure being put on the NCAA. Most of the credit can be given to a small group of federalized Indian activists living in Arkansas. These folks made numerous trips from around the state to observe ASU panels on the subject and to meet with ASU officials on several occasions. Their vigorous denunciation of the mascots and activities to defeat their use should be an inspiration for those battling mascot problems in other states.
Last night, in front of an audience of 6,651 standing spectators, the Arkansas State University officially retired it’s image of “Indian” and it’s three “Indian” mascots. The ceremony was conducted at half time during a basketball game between ASU and Louisiana-Monroe (which previously had discarded it’s name as “Indians”, replacing it with “Warhawks”).
Among the crowd were signs supporting the “Indians”, along with bare-chested boys and girls in T shirts, wearing body paint the spelled out “Indian”. Undoubtedly, there were many tears that were shed. The last “Chief Big Track”, Chad Shurley, was quoted in recent articles about the demise of the mascots to say “Being a little kid, I always thought (the Indian family was) really neat. It was like seeing Mickey Mouse at Disney World.” And: “I’ve also learned a lot more about Indian culture,” Shurley said. “We had to learn how to build a teepee and about our costumes.”
Of course, the mascots - who strode around in Plans Indian type clothing, were supposedly modeled after the Osage- which is an alive and well Tribe headquartered in Oklahoma - and who ASU President Dr. Wyatt thought were no longer in existence - Extinct. Such is the danger of mascots and stereotyping. As the Principal Chief of the Osage Nation, Jim Gray, has stated: “ If they want to honor Native Americans or honor Osages, there’s a lot of ways to do that without having caricatures of us at sporting events, (such as ) an understanding of our history, an understanding of our culture.”
While the ASU committee to study the mascot issue deserves some credit for finally making the right decision to do away with the stereotyping, the end result most likely would not have happened without outside pressure from American Indians - including pressure being put on the NCAA. Most of the credit can be given to a small group of federalized Indian activists living in Arkansas. These folks made numerous trips from around the state to observe ASU panels on the subject and to meet with ASU officials on several occasions. Their vigorous denunciation of the mascots and activities to defeat their use should be an inspiration for those battling mascot problems in other states.
Canadian First Nations and the Canadian Census
Originally Posted February 2008
This is a follow-up comment on my original U.S. Census blog posted 2007-04-10, “The U.S. Census and American Indians”.
Recent Canadian census results resemble those of the United States in that there has been an increased in the Canadian Aboriginal population that does not match reasonable factual explanations. This population has increased 45 percent between 1996 and 2006. One of the causes, like in the United States, is the large numbers who are counted as “self-identified“. And, like the U.S. Census, the skewed results have a negative impact on the way resources are allocated to benefit the Canadian First Nation population.
Unlike Indian organizations in the U.S., the Assembly of First Nations has identified the implications of the misleading census figures and has challenged the Canadian method. Dan Wilson, representative of the Assembly, has correctly stated: “There’s really no way of validating claims of self-identity. They could be anyone.”
Besides the misallocation of resources, an additional concern raised by Wilson is that the inclusion of self identified “Aboriginals” and the method of counting the population is that “We’ve got First Nation communities that in the next few years potentially will have all their people deregistered because of definitions that government imposes on our people as to who is First Nation and who isn’t.” As with the U.S. Government, Canadian officials make “Indians” out of those who self-identify as such, with any other requirement.
While an increase in the American Indian and Canadian First Nations population can be expected because of better birth and health care, this alone cannot explain the fast expansion. The Canadian Aboriginal population is growing more than 3.5 times faster than the non-Aboriginal population. Canadian officials claim that part of the increase is because census enumerators had better co-operation from some reserves during the census. Yet, 22 First Nations, including Canada’s largest Mohawk communities, shunned the 2006 census process because of the way it was conducted. On another 166 First Nations, at least one-quarter of residents weren’t counted.
Hopefully, the day will soon come that organizations in the U.S. that represent the American Indian will also wake up and challenge the Census process instead of accepting the data that is being spoon fed. There is a reason that both the U.S. and Canadian governments skew the Native population figures deliberately, and I guarantee that is not for the benefit of the legitimate Native North American.
This is a follow-up comment on my original U.S. Census blog posted 2007-04-10, “The U.S. Census and American Indians”.
Recent Canadian census results resemble those of the United States in that there has been an increased in the Canadian Aboriginal population that does not match reasonable factual explanations. This population has increased 45 percent between 1996 and 2006. One of the causes, like in the United States, is the large numbers who are counted as “self-identified“. And, like the U.S. Census, the skewed results have a negative impact on the way resources are allocated to benefit the Canadian First Nation population.
Unlike Indian organizations in the U.S., the Assembly of First Nations has identified the implications of the misleading census figures and has challenged the Canadian method. Dan Wilson, representative of the Assembly, has correctly stated: “There’s really no way of validating claims of self-identity. They could be anyone.”
Besides the misallocation of resources, an additional concern raised by Wilson is that the inclusion of self identified “Aboriginals” and the method of counting the population is that “We’ve got First Nation communities that in the next few years potentially will have all their people deregistered because of definitions that government imposes on our people as to who is First Nation and who isn’t.” As with the U.S. Government, Canadian officials make “Indians” out of those who self-identify as such, with any other requirement.
While an increase in the American Indian and Canadian First Nations population can be expected because of better birth and health care, this alone cannot explain the fast expansion. The Canadian Aboriginal population is growing more than 3.5 times faster than the non-Aboriginal population. Canadian officials claim that part of the increase is because census enumerators had better co-operation from some reserves during the census. Yet, 22 First Nations, including Canada’s largest Mohawk communities, shunned the 2006 census process because of the way it was conducted. On another 166 First Nations, at least one-quarter of residents weren’t counted.
Hopefully, the day will soon come that organizations in the U.S. that represent the American Indian will also wake up and challenge the Census process instead of accepting the data that is being spoon fed. There is a reason that both the U.S. and Canadian governments skew the Native population figures deliberately, and I guarantee that is not for the benefit of the legitimate Native North American.
Elected Officials Can Be Indian Too
Originally Posted 23 February, 2008
It’s a given that few elected officials really know or understand anything about American Indians. Yet, these are the people who continuously make decisions and introduce legislative bills that can have either positive or adverse affects.
Being raised on a diet of movies, books, and comics that stereotype Indians, it’s no wonder that our elected officials leave the American Indian holding the short end of the stick the majority of time. The playing of “Cowboys and Indians” as a child often follows our elected officials into their young adulthood as they attend colleges and universities that have an Indian mascot. By the time a person is elected into a legislative position, the ability to recognize reality from fiction is sorely diminished.
A case in point is Arkansas Governor Mike Beebe. If you recall from an earlier post, Beebe steadfastly refused to sign a proclamation designating last November as American Indian Heritage Month. Beebe is also an alumni of Arkansas State University, which to the dismay of many of it’s supporters is finally ridding itself of it’s trio of Indian mascots - Chief Big Track, the Princess, and the Brave - along with it‘s social “Indian Club“.
As an other example of the dangers of wannabe “tribes”, in attempt to retain these mascots, ASU advertised that they were supported by an approval from “a group representing the Cherokee nations as well as other native Americans about authentic dances, symbols, costumes, etc.” This “representation” of Cherokee nations was the so-called “Western Cherokee of Arkansas and Missouri”. The “Western Cherokee” is a non-profit corporation that was created by Lola Scholl of Paragould AR. Lola is one of those who claims that the Cherokee were originally Jews who migrated to this continent.
In a January series of radio interviews and talks, Beebe demonstrated his fantasy about American Indians and inability to separate reality from dreams. On the subject of the ASU mascot change Beebe remarked: “I like the Indians.” “I’m an Indian. I’m still an Indian. I ‘ll always be an Indian. I’ll be happy with whatever they end up doing. I’ll support it no matter whatever it is, the Wolves or Red Wolves, but it’s hard to get that Indian out of you too. I’ll be there whatever it is.”
How many other legislative officials share the same fantasy that clouds their judgment when dealing with American Indian issues? I submit that this includes the majority. To them, the American Indian is a whimsical plaything of no real substance. After all, they can be “Indian” too.
It’s a given that few elected officials really know or understand anything about American Indians. Yet, these are the people who continuously make decisions and introduce legislative bills that can have either positive or adverse affects.
Being raised on a diet of movies, books, and comics that stereotype Indians, it’s no wonder that our elected officials leave the American Indian holding the short end of the stick the majority of time. The playing of “Cowboys and Indians” as a child often follows our elected officials into their young adulthood as they attend colleges and universities that have an Indian mascot. By the time a person is elected into a legislative position, the ability to recognize reality from fiction is sorely diminished.
A case in point is Arkansas Governor Mike Beebe. If you recall from an earlier post, Beebe steadfastly refused to sign a proclamation designating last November as American Indian Heritage Month. Beebe is also an alumni of Arkansas State University, which to the dismay of many of it’s supporters is finally ridding itself of it’s trio of Indian mascots - Chief Big Track, the Princess, and the Brave - along with it‘s social “Indian Club“.
As an other example of the dangers of wannabe “tribes”, in attempt to retain these mascots, ASU advertised that they were supported by an approval from “a group representing the Cherokee nations as well as other native Americans about authentic dances, symbols, costumes, etc.” This “representation” of Cherokee nations was the so-called “Western Cherokee of Arkansas and Missouri”. The “Western Cherokee” is a non-profit corporation that was created by Lola Scholl of Paragould AR. Lola is one of those who claims that the Cherokee were originally Jews who migrated to this continent.
In a January series of radio interviews and talks, Beebe demonstrated his fantasy about American Indians and inability to separate reality from dreams. On the subject of the ASU mascot change Beebe remarked: “I like the Indians.” “I’m an Indian. I’m still an Indian. I ‘ll always be an Indian. I’ll be happy with whatever they end up doing. I’ll support it no matter whatever it is, the Wolves or Red Wolves, but it’s hard to get that Indian out of you too. I’ll be there whatever it is.”
How many other legislative officials share the same fantasy that clouds their judgment when dealing with American Indian issues? I submit that this includes the majority. To them, the American Indian is a whimsical plaything of no real substance. After all, they can be “Indian” too.
CH II: Fabricated “Tribes” And An Anti-Sovereignty Wannabe Indian
Originally Posted 21 February, 2008
There are dozens of anti-Indian and anti-sovereignty organizations spread across the United States. All have the same general goals, and in many cases there is an overlapping of specific goals, memberships, and leaders. The two organizations addressed in this continuing comment are the Upstate Citizens for Equality (UCE) and the anti-casino Coalition Against Gaming in New York.
The UCE was first established in August of1997 to fight the Oneida Land Claims. The Cayuga-Seneca Chapter was formed in 1999 against Seneca-Cayuga Land Claims, and the Niagara Frontier Chapter of the UCE was formed in December of 2002. The UCE bitterly opposes the establishment of any Indian Lands or Indian Sovereignty in New York State.
UCE is connected to another anti-sovereignty organization in New York, the Coalition Against Gaming in New York (CAGNY). Daniel Warren is both the chairman of one of the UCE Chapters and a director of CAGNY. Dr. Michael Niman, of Buffalo State College, wrote an excellent exposure of both groups which was published in the September 22, 2006 issue of Indian Country Today.
Claims are made that neither organization is actually a part of the other, but membership and positions merely overlap. I submit that this is not immaterial, and indeed does provide a solid connection. UCE fights against Native Land Claims and Sovereignty, seeking an “expeditious and final resolution of all Indian land claims.” This alone is ominous and reflective of a “Final Indian Solution” and reminiscent of Hitler’s “Final Jewish Solution” According to a December 2006 Syracuse Post Standard article, UCE President David Vickers made a comment on a Syracuse radio program that “These people [Indians] can’t be shot.” Sigmund Freud would have a field day in psychoanalyzing Vickers and his hidden agenda.
Joel Rose, Chairman of CAGNY, rebutted Niman’s exposure of the organization as anti-Indian by claiming the group is not racist. Yet, according to published accounts, Daniel Warren wrote a letter to ArtVoice saying that he “supports “either the rescission or full legalization of gambling, but not the granting of a monopoly [to Indians].” Yet, there is no “monopoly” of gaming to Indians in New York. According to the 2006 New York State Racing and Wagering Board report, gaming in the state included non-Indian activities (bingo, bell jar, etc.) that resulted in $353 million being wagered, and a total of nearly $2.6 billion being wagered on horse racing for that year.
Using his Mohawk “identity”, Rev. David “Distant Eagle” Auldin is the Vice-Chairman of CAGNY and has taken on the image of being an “Native American Activist. In this role, ex-self proclaimed “Cherokee” Auldin has stated: “I am the pastor of two churches located not far from the proposed Sullivan County casinos, and the former pastor of a church near the Foxwoods and Mohegan Sun casinos in Connecticut. I am also the author of a major forthcoming book on Native American culture. And I speak with the voice of many Iroquois people, including members of our traditional government, who oppose Native American casinos.”
When one states that he or she “speaks with the voice” of any group of people, I fail to see a distinction from equating that with speaking for them. Yet Auldin has back-peddled from this claim when recently challenged by a real Indian Activist acquaintance of mine. He responded: “As to speaking for the Mohawks, that is something that I have never done and never would do. I always only speak for myself.” He then continued on the tired old wannabe refrain of “being disrespectful” and “twisting the truth”, along with that she “sounds to me like one of those talks-a-lot types who needs a good dose of reality.”
It’s undeniable that there are many American Indians who oppose casinos. However, this blog is not about the worth of casinos. While Auldin might have some good points in his presentations, it’s dishonest and misleading to present those points while conducting a masquerade al la the Boston Tea Party. It’s also unimaginable why a real Indian would ever join an organization that is active in attacking Tribal Sovereignty and land trusts. For Auldin to do so under the guise of being American Indian gives these organizations a false face in representing their real goals.
Given the successful campaigns by anti-Sovereignty organizations, along with the support of congressional and state politicians, the question arises about their influence on Department of Interior Secretary Dirk Kempthorne and his recent rash of land to trust decisions. Kempthorne has refused to explain these decisions other than that the trust lands applied for are “too far from reservation lands“. This, of course, does not take in consideration that those lands were most likely part of the ancestral lands in the first place before the government removed the tribes from them. He also follows the anti-Sovereignty line that casinos on these trust lands would have “ negative impacts on reservation life”. In other words, the ex-U.S. Senator and Idaho Governor knows more about what would be good for tribes better than tribes do.
The St. Regis Tribal Gaming Commissioner does not believe that the anti-gaming and anti-Sovereignty organizations have influenced Kempthorne. This might be so, but such a view would have to discount the massive campaigns put forth by these groups - or the influence of their lobbyists on the government. Events are tied together even by the smallest thread - there is no such thing as pure coincidence.
We can see how the birth of a newly fabricated State Recognized “Tribe” can lead to other fabricated “Indian” organizations and wannabes, all which can have undesirable consequences to the future of the American Indian peoples. While these things might occur many states and miles away from us, eventually we will all reap the disastrous results.
There are dozens of anti-Indian and anti-sovereignty organizations spread across the United States. All have the same general goals, and in many cases there is an overlapping of specific goals, memberships, and leaders. The two organizations addressed in this continuing comment are the Upstate Citizens for Equality (UCE) and the anti-casino Coalition Against Gaming in New York.
The UCE was first established in August of1997 to fight the Oneida Land Claims. The Cayuga-Seneca Chapter was formed in 1999 against Seneca-Cayuga Land Claims, and the Niagara Frontier Chapter of the UCE was formed in December of 2002. The UCE bitterly opposes the establishment of any Indian Lands or Indian Sovereignty in New York State.
UCE is connected to another anti-sovereignty organization in New York, the Coalition Against Gaming in New York (CAGNY). Daniel Warren is both the chairman of one of the UCE Chapters and a director of CAGNY. Dr. Michael Niman, of Buffalo State College, wrote an excellent exposure of both groups which was published in the September 22, 2006 issue of Indian Country Today.
Claims are made that neither organization is actually a part of the other, but membership and positions merely overlap. I submit that this is not immaterial, and indeed does provide a solid connection. UCE fights against Native Land Claims and Sovereignty, seeking an “expeditious and final resolution of all Indian land claims.” This alone is ominous and reflective of a “Final Indian Solution” and reminiscent of Hitler’s “Final Jewish Solution” According to a December 2006 Syracuse Post Standard article, UCE President David Vickers made a comment on a Syracuse radio program that “These people [Indians] can’t be shot.” Sigmund Freud would have a field day in psychoanalyzing Vickers and his hidden agenda.
Joel Rose, Chairman of CAGNY, rebutted Niman’s exposure of the organization as anti-Indian by claiming the group is not racist. Yet, according to published accounts, Daniel Warren wrote a letter to ArtVoice saying that he “supports “either the rescission or full legalization of gambling, but not the granting of a monopoly [to Indians].” Yet, there is no “monopoly” of gaming to Indians in New York. According to the 2006 New York State Racing and Wagering Board report, gaming in the state included non-Indian activities (bingo, bell jar, etc.) that resulted in $353 million being wagered, and a total of nearly $2.6 billion being wagered on horse racing for that year.
Using his Mohawk “identity”, Rev. David “Distant Eagle” Auldin is the Vice-Chairman of CAGNY and has taken on the image of being an “Native American Activist. In this role, ex-self proclaimed “Cherokee” Auldin has stated: “I am the pastor of two churches located not far from the proposed Sullivan County casinos, and the former pastor of a church near the Foxwoods and Mohegan Sun casinos in Connecticut. I am also the author of a major forthcoming book on Native American culture. And I speak with the voice of many Iroquois people, including members of our traditional government, who oppose Native American casinos.”
When one states that he or she “speaks with the voice” of any group of people, I fail to see a distinction from equating that with speaking for them. Yet Auldin has back-peddled from this claim when recently challenged by a real Indian Activist acquaintance of mine. He responded: “As to speaking for the Mohawks, that is something that I have never done and never would do. I always only speak for myself.” He then continued on the tired old wannabe refrain of “being disrespectful” and “twisting the truth”, along with that she “sounds to me like one of those talks-a-lot types who needs a good dose of reality.”
It’s undeniable that there are many American Indians who oppose casinos. However, this blog is not about the worth of casinos. While Auldin might have some good points in his presentations, it’s dishonest and misleading to present those points while conducting a masquerade al la the Boston Tea Party. It’s also unimaginable why a real Indian would ever join an organization that is active in attacking Tribal Sovereignty and land trusts. For Auldin to do so under the guise of being American Indian gives these organizations a false face in representing their real goals.
Given the successful campaigns by anti-Sovereignty organizations, along with the support of congressional and state politicians, the question arises about their influence on Department of Interior Secretary Dirk Kempthorne and his recent rash of land to trust decisions. Kempthorne has refused to explain these decisions other than that the trust lands applied for are “too far from reservation lands“. This, of course, does not take in consideration that those lands were most likely part of the ancestral lands in the first place before the government removed the tribes from them. He also follows the anti-Sovereignty line that casinos on these trust lands would have “ negative impacts on reservation life”. In other words, the ex-U.S. Senator and Idaho Governor knows more about what would be good for tribes better than tribes do.
The St. Regis Tribal Gaming Commissioner does not believe that the anti-gaming and anti-Sovereignty organizations have influenced Kempthorne. This might be so, but such a view would have to discount the massive campaigns put forth by these groups - or the influence of their lobbyists on the government. Events are tied together even by the smallest thread - there is no such thing as pure coincidence.
We can see how the birth of a newly fabricated State Recognized “Tribe” can lead to other fabricated “Indian” organizations and wannabes, all which can have undesirable consequences to the future of the American Indian peoples. While these things might occur many states and miles away from us, eventually we will all reap the disastrous results.
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