And now:LISN <[EMAIL PROTECTED]> writes:
Subject: vfh5
Date: Tue, 31 Aug 1999 09:00:44 MST
From: "Jake Davies" <[EMAIL PROTECTED]>
To: [EMAIL PROTECTED]
The View from the Hogan 5 August 1999 170 Days till the "final
solution"
Notes from Big Mountain
Ya'a'tee
I have been overwhelmed, both by the quantity of, and the sentiments
expressed in, the correspondence I have been receiving. Many times I'm
asked
how come I remain so positive and hopeful in the midst of so much
suffering,
and my answer is quite simple. The human beings I interact with on a
daily
basis fall into two groups. The Traditional elders, and those outsiders
who
come here in support. Both groups are among the finest human beings it
has
been my privilege to come into contact with. To put it crudely, I rarely
meet assholes. Now, thanks to the wonders of the Information
Superhighway, I
am hearing from many other fine human beings. I pass some of your
messages
on to some of the Grandmas, and, like myself, they are strengthend by
your
support. My thanks to you all, and to Unclejake for letting me use his
email.
Many people have enquired as to what is the best way to support Big
Mountain and the resisters, so I offer the following thoughts.
The question of how to support an issue can sometimes be complex.
Sometimes
its easiest to pop a cheque in the mail to some big organization, and
let
them take care of it. However, as usual, the easiest solution is rarely
the
best. If you are like me, that is to say have access to less than
infinite
resources, you would want to make sure your support was as effective as
it
could be. Most bang for your buck, so to speak. The question of support
for
Big Mountain is complicated by a couple of factors that contribute to
misunderstanding. Both of these factors are intrinsic to what the
traditional Dineh considers respectfully relating to others. The first
factor is that no-one speaks for anyone else. Each individual speaks for
themselves. Consequently there are no "organizations" that speak for
everyone. This can also give the illusion that resistance here is
without
unity. The second factor is that it is considered improper to tell
another
person what to do. For instance I might ask a Grandma "do you want me to
chop some wood?" and I may well get the answer "I don't know", whereas
if I
were to ask "would it be good if some wood got chopped?" I would more
likely
get a positive answer. This again means there is some misunderstanding
of
what the elders are saying, if the question was asked in a particular
way.
Therefore it should be absolutely clear that anything I write is just
me
speaking for myself. Its just my opinion, though it is opinion that is
informed by listening to the Grandmas and the rest of the people here,
and
by observing how different forms of support affect their struggle.
In the following visual metaphor, the boundary between "bands" is
blurred,
and energy travels in towards the center, and also outwards.
Imagine a circle with concentric circles inside it, kind of like a
bulls
eye. In the outer ring I would place support activities that fall under
the
heading of outreach and awareness. Such simple things as talking to your
friends and family about what is happening here. Producing material such
as
video and flyers. Writing to politicians. Getting stuff in the
media.(forwarding this email?) The more attention that gets focussed
here,
the safer these people will be. On the next band in I would place all
support activities that allow the resistors themselves to speak out.
Such
things as providing lodging, food, and travel costs to allow resistors
to
attend benefits, rug shows, court hearings, and also (gulp!) help with
lawyers. Such simple things as postage stamps, enevelopes, fotocopying
cash,
etc. As we get closer to the heart of the resistance here we come to the
next band, on-land support. There are people who come here and help out
by
herding the sheep, chopping wood, hauling water, driving the elders,
fixing
things etc. In the main these people live so far below the poverty line
that
its laughable. Many times a little sponsorship of food, tobacco, etc
means
they could stay longer. Also there are organizations that help provide
on-land support and do not use any donations except to support the
people
here. The presence of people here acts as a deterrence to the abuses of
certain "law enforcement agencies". As the deadline approaches, this
kind of
support will be more necessary. Most people cannot come here, but maybe
you
can support those who do. For myself, the strength of the resistance
here
comes from daily life,... a way of life,... a way of "being in the
world".
Anything that is done to aid these people simply live their lives,
contributes to the resistance. So we come to the next -to-last ring.
Helping
the people live their lives. At any particular time, you could ask a
family
what their pressing needs are and you would get differing answers. For
some
it might be food. For others gas money. For someone else a part to fix
their
truck. Maybe some building supplies for repairs. Or hay and grain for
the
animals.Again, I know of organizations that bring in food and supplies
and
don't spend donations on administration. The centre of the mandala I
have
been constructing for you is ceremony. The people here have resisted the
multinational corporations and U.S. government for close to 30 years.
(some
would say 500 years). I know of no-one else who has succeeded in this to
the
extent of these people. The reason is ceremony. This is where there
strength
comes from Ceremonies. can be expensive, so any financial support given
for
this purpose is, as far as I'm concerned, the most effective place to
put
money.
I have of course omitted the simplest, yet most inconvenient, way to
support here,.... BUY LESS STUFF! Use less water, electricity, oil, etc
That
is the ultimate cause of the situation here. Our unacknowledged greed is
what fuels the need for the genocide being practised here and in too
many
other spots on the planet. I do not subscribe to the commonly held view
that
all of this is inevitable. We need to just say no, and the best place to
start is in our own daily lives. Examine the things you purchase, ask
yourself which part of the planet was raped to provide it, which people
have
suffered to provide it to you so cheaply. Most of all ask yourself do
you
really need it. Each of us is complicit in varying degrees to the
situation
here at Big Mountain. We have a choice.
The preceding ramble shows, I hope, a wide array of opportunities for
people to make a difference. If I can be of any assistance in connecting
sources of support with recipients of support, then please contact me.
In
offering support here I would ask you to think about what it is you
would
want your support to achieve, and I would reccomend that you try to make
a
personal connection, and build upon that. I must strenuously add that
for
myself I am not asking for any money, got no need for the stuff. I have
a
warm, dry place to sleep, and most days my belly is full. My other needs
amount to tobacco, good non-fiction books to read, and postage stamps,
most
of which is met by gifts from friends.
While I was writing this piece I was pleasantly interrupted by the
visit to
the office of two of the Grandmothers, Pauline Whitesinger & Roberta
Blackgoat. I asked them what I should tell you, and this is what they
said.
Roberta says "Tell them to write to the Congressional leaders and tell
them
that the Creator placed all the indian people in their own lands, with
their
own language and ways, so if the Government wants to move us off our
land
they should first of all SUE THE CREATOR." Pauline says " I need lots of
help here on the land. There are Hogans and corrals to be repaired and
built." I would add that those unwilling to work hard need not apply.
Paulines address is PO Box 1073, Hotevilla, AZ 86030. Robertas is PO Box
349, Kykotsmovi, AZ 86039. They can also be reached thru this email
address.
Roberta is I'm sure well known to many of you. There are hundreds of
articles in newspapers, magazines and books, and hundreds of hours of
her
presentations on video and audio tape. At the continued expense of her
health she still travels widely to tell people about what is happening
here.
Pauline is maybe not so well known, so I would like to tell you about
one of
the first times I met her.
It was Thanksgiving. I had just picked up 2 other sheepherders and we
were
heading towards Big Mountain. We were attired in our
sunday-go-to-meeting
clothes, which to the untrained eye looked just like the clothes we
herded
sheep in. I was driving War Pony, an "older model" pick-up truck. If War
Pony ran for 6 months of the year then it was a good year. For the last
2
days it had performed admirably, driving several hundred miles
delivering
food to the outlying homesites for Thanksgiving. Every year a caravan
comes
to the mesa from all over the States and we deliver food and supplies to
all
the families here. We were heading to Big Mountain to meet up with all
the
people of the caravan to celebrate the successful conclusion of the food
run
with a feast prepared by a culinary magician. For us sheepherders the
attraction was less the food, but that rarest of commodities here, human
company that spoke english. We passed Paulines home, which is the only
homesite on the road for many miles in both directions, and it began to
snow. A couple of miles down the road we came upon a figure striding
along.
It was Pauline. Dressed in an indeterminate, though large, number of
layers
of clothing, topped off with an apron. On her head a scarf. Her face
painted
in Chee, the red clay worn to protect against sunburn, windburn, and
coldburn. Slung over her shoulder she carried about 20 pounds of heavy
link
chain. She joined us in the cab of War Pony, 4 in a cab being standard
here
on the rez. I am not fluent in Navajo, but I know enough to be able to
interject the appropriate exclamations at the right point to give the
impression that I understand what I'm being told. Consequently Pauline
believes I understand more than I do, so whenever we meet she chatters
away
continuously. Today was no exception. It turned out that she was on her
way
to her truck which had broken down. Paulines truck is also an "older
model"
pick-up, and if it runs for 3 months of the year then its been a good
year.
On reaching her truck we all got out, and, being guys, we had to twiddle
around under the hood for a while until we reached the conclusion that
Pauline already had, that it was broken. All the time Pauline was
animatedly
explaining and pointing to places in the engine where flames had issued.
There is a twinkle in Paulines eye that ones sees quite often in the
elders
here. As she spoke she smiled constantly and found the whole situation
humorous. As we came to the conclusion that nothing could be done for
the
truck now, the point of the chain became clear. It was to lock up the
hood
so that the Hopi rangers or BIA could not sabatoge the engine. I asked
her
if I could give her a ride home. NO, NO, she said vigorously shaking her
head. She pointed out,.... her sheep were out there and some were having
babies, so she needed to go find them. She strode off into the
thickening
snowstorm. Pauline is in her seventies. She lives alone, miles from
anywhere. Her knee was bad. Her truck was broken. She had no
sheepherder. (
It was a meager year for sheepherders, I knew of only half a dozen of us
spread over the whole Mesa.) And yet there was no complaint in her
voice,
only laughter. It is a privilege to be around such wisdom and strength.
(As
a footnote to this story I'd tell you that later that night, on my way
home
from the feast, War Pony broke down. The last 10 miles I had to walk. I
chuckled)
One of the many blessings that my life as a sheepherder has (
limitations
of Hard disk space forbids me from listing them all, I only have a
couple of
Gigabytes) is that I get plenty of time to read. I recently came across
a
couple of snippets of information that I wish to pass on. They are from
the
book "The Kit Carson Campaign. The last great navajo war." by Clifford
E.
Trafzer and is about the round up of the Dineh last century and their
herding to the concentration camp at Fort Sumner.
pg 104 "Colonel Carson believed that a major reason for the failure of
the
expedition was that the Hopis were acting in concert with the Navajos,
who
were "continually advised of the movements of any body of troops
operating
in the vicinity of the Moquies (hopis)." To correct what Carson
considered
to be a problem, he told Carleton that there was a great "necessity of
removing them (the Hopis) to some more hospitable section of the
country....
where they would be out of the power and influence of the Navajoes." He
stated that "until they are removed I am satisfied that there will
always be
a barrier opposed to the removal of the Navajoes."
pg 114 " Before Carson arrived at their villages, he "was credibly
informed
that the people of that village (Oraibi) had formed an alliance with the
Navajoes,".....
What!!,... how could this be? For years the U.S governement and the
Hopi
Tribal Council have been insisting that the Hopis and Navajos have
always
been enemies. Half a billion dollars of taxpayers money has been spent
ostensibly to "solve" this ancient dispute. Why would they lie? All
along
the Dine and the traditional hopis have been saying that there was no
land
dispute and that it was an attempt by HTC and feds to gain control of
the
coal. Could they be right? A little later in the book some more evidence
surfaces.
pg 182 "Several ranking officials in New Mexico had wanted the Navajos
removed in 1864, believing that Navajo land was "as rich if not richer
in
mineral wealth than California." Henry Connwlly, governor of the
territory,
as well as the New Mexican legislature, reported to Congress that "vast
deposits of gold, silver, and other valuable minerals" could be found in
the
mountains of Navajo country. The reason that these mineral deposits had
not
been exploited by whites was because they were "in possession of the
savages, who are living on the flocks and herds of our people." The
Indians
were not "developing" these natural resources, and many leaders and
inhabitants of New Mexico favored their removal from the mountains and
deserts as a means of stealing Navajo lands and establishing "legal"
claim
for the mineral wealth they fully expected to find."
Well of course, we now know that the gold and silver wasn't there. To
America the land once again became worthless, and the Navajo were
allowed to
return to it.
Fast forward some years and the situation changes. Coal, oil, and
uranium
become valuable and the Navajo country is rich in all these mineral
resources, but wheres Kit Carson when he's needed? Dead of course, and
his
methods are no longer politically expedient. Enter John Boyden, stage
left.
Back in the real world things are relatively quiet on the mesa right
now.
Just life to be getting on with. The Hopi Tribal Councils propaganda
machine
appears to have ground to a halt. Probably off licking their wounds
somewhere,.. trying to figure out why no-one believes them. ( Hint, try
telling the truth guys.) The BIA/Hopi Rangers are keeping a low profile.
Probably all off on some training course in some new hi-tech toys they
got
with all that coal money. For us it means more time and energy can now
be
focussed on what needs doing to keep life going. Cornfields to hoe. Rugs
to
weave. Ceremonies to plan. Puts me in mind of a verse from what is
reputed
to be the oldest Chinese poem.
Dig your well and drink its water;
Plow your fields and eat your harvest;
What has the Emperors might to do with me?
But always we are waiting to see what game they are going to pull on us
next. Its also a time when "interest" "out there" tends to slacken. But
,
dear readers, you're still paying attention, right? It continues to
rain...... just as the garden is drying out and I think I might need to
haul
some water for it, it rains again. In fact it is so wet here that I have
heard some people from Seattle consider it safe enough to visit! The
sheep
are out long hours. This is the time of the year that sheepherding is at
its
easiest. Payback for the laborious spring. The flock are mellow. Lots of
grass so they move slowly, stay together, and are fairly predictable. I
am
forced to spend many long hours sitting on a rock, watching the clouds
and
sun travel the sky. Watch the grass grow. Watch the boy sheep harass the
girl sheep (Yes, its that time again, for the sheep at least, if not for
the
sheepherder). An abundance of solace. Plenty of time to ponder the
wondrousness of this multiplex that is our planet. Plenty of time to
reflect
upon the huge amount of stuff that doesn't make any sense to me. Like
why
there are not thousands of people lining up, begging to come here and do
what I'm doing, and live with these amazing people on this sacred land.
But then, what the hell do I know,........ I'm just a sheepherder.
"The limitation of tyrants is the endurance of those they oppose."
Your prayers, support, and correspondence are invited.
For all my relations
Bo Peep
reachable via [EMAIL PROTECTED]
P.S. To all those who have written to me, please be aware that owing to
the
pressing needs of the flock, the corn, and the Grandmas, the office is
sometimes left unattended for weeks at a time. It may take as much as a
moon
between when you write, and when you hear back from me. Around here the
information superhighway is a jeep trail. Please be patient, you will
hear
from me.
If you have received this update as a forward, but want to sure of
getting
them in the future, please let me know and I will add you to the list.
Also
if there are any "back issues" you don't have, again, let me know.
STOP PRESS
This just in. News is flooding into the office that yesterday (July
18th)
Hopi "Law Enforcement Agencies" paid a visit to Paulines cornfield and
informed her helpers that they were going to have to leave. The
background
to this story is this: Its been a very wet year. This is good for the
cornfield, but it also means that by the time the field is weeded, its
time
to start again. It also means there is going to be a bumper harvest.
Pauline
is an elder and needs some help with all this labor. Consequently a few
women have pitched 2 tents by the side of the cornfield to do all the
work
(The cornfield is some distance from the homesite). There is a girl
approximately 7 years of age. A woman in her twenties. A woman in her
forties. A woman in her sixties. Pauline herself is in her seventies.
How
the HTC can feel threatened by 5 generations of women engaging in life
sustaining activities such as hoeing and harvesting is beyond me. If you
happen to be by a phone right now, and have a couple of minutes to spare
you
might like to call Wayne Taylor, The Hopi Tribal Chairman, and ask him (
politely of course) why it is necessary to threaten Paulines winter food
supply in this way. He can be reached on (520) 734 3000 . Please be
polite,
the point is not to harass him, just let him know that people are
watching
and are concerned. If he were to get some calls today it may cause the
harassment to stop. I am also reliably informed that his email address
is:
[EMAIL PROTECTED]
