Border Fence Must Skirt Objections From Arizona Tribe

TOHONO O’ODHAM NATION, Ariz., Sept. 14 — The Senate is expected to vote Wednesday on legislation to build a double-layered 700-mile-long fence on the Mexican border, a proposal already approved by the House.

If the fence is built, however, it could have a long gap — about 75 miles — at one of the border’s most vulnerable points because of opposition from the Indian tribe here. The Tohono O’odham Nation straddles the Mexico border.

More illegal immigrants are caught — and die trying to cross into the United States — in and around the Tohono O’odham Indian territory, which straddles the Arizona border, than any other spot in the state.

Tribal leaders have cooperated with Border Patrol enforcement, but they promised to fight the building of a fence out of environmental and cultural concerns.

For the Tohono O’odham, which means “desert people,” the reason is fairly simple. For generations, their people and the wildlife they revere have freely crossed the border. For years, an existing four-foot-high cattle fence has had several openings — essentially cattle gates — that tribal members use to visit relatives and friends, take children to school and perform rites on the other side.

“I am O’odham first, and American or Mexican second or third,” said Ramon Valenzuela, as he walked his two children to school through one gate two miles from his O’odham village in Mexico.

But the pushed-up bottom strands of the cattle fence and the surrounding desert littered with clothing, water jugs and discarded backpacks testify to the growth in illegal immigrant traffic, which surged here after a Border Patrol enforcement squeeze in California and Texas in the mid-1990’s.

Crossers take advantage of a remote network of washes and trails — and sometimes Indian guides — to reach nearby highways bound for cities across the country.

Tribal members, who once gave water and food to the occasional passing migrant, say they have become fed up with groups of illegal immigrants breaking into homes and stealing food, water and clothing, and even using indoor and outdoor electrical outlets to charge cellphones.

With tribal police, health and other services overwhelmed by illegal immigration, the Indians welcomed National Guard members this summer to assist the Border Patrol here. The tribe, after negotiations with the Department of Homeland Security, also agreed to a plan for concrete vehicle barriers at the fence and the grading of the dirt road parallel to it for speedier Border Patrol and tribal police access. The Indians also donated a parcel this year for a small Border Patrol substation and holding pen.

Tribal members, however, fearing the symbolism of a solid wall and concern about the free range of deer, wild horses, coyotes, jackrabbits and other animals they regard as kin, said they would fight the kind of steel-plated fencing that Congress had in mind and that has slackened the crossing flow in previous hot spots like San Diego.

“Animals and our people need to cross freely,” said Verlon Jose, a member of the tribal council representing border villages. “In our tradition we are taught to be concerned about every living thing as if they were people. We don’t want that wall.”

The federal government, the trustee of all Indian lands, could build the fence here without tribal permission, but that option is not being pressed because officials said it might jeopardize the tribe’s cooperation on smuggling and other border crimes.

“We rely on them for cooperation and intelligence and phone calls about illegal activity as much as they depend on us to respond to calls,” said Chuy Rodriguez, a spokesman for the Border Patrol in Tucson, who described overall relations as “getting better and better.”

The Tohono number more than 30,000, including 14,000 on the Arizona tribal territory and 1,400 in Mexico. Building a fence would impose many challenges, apart from the political difficulties.

Gifts Given by the Creator: Contemporary American Indian Art

A wonderful gallery and discussion of What is Contemporary Indian Art? Discussing the work of 12 contemporary American Indian artists and the influences on their work. Harry Fonseca, Judith Lowry, Lyn Risling, Frank LaPena, L. Frank, Ikoshy Montoya, Emmanuel Montoya, Billy Soza Warsoldier, Hulleah J. Tsinhnahjinnie, Michael Horse, Niki Lee, & Richard Glazer Danay.

In Shadow of 70’s Racism, Recent Violence Stirs Rage - Farmington, NM

The memory of 1974 still hangs heavily over this troubled New Mexico town, like a bad spirit drifting down from the sandpaper mesas and scrub-speckled hillsides.

That was the year the bodies of three Navajo men were found in nearby Chokecherry Canyon, burned and bludgeoned. The three white high school students charged in their killings were sent not to prison but to reform school.

The violence and mild sentences incited marches by Navajos through Farmington’s streets and exposed tensions between them and the town’s largely white residents. The United States Commission on Civil Rights eventually investigated and found widespread mistreatment and prejudice against Navajos.

Now, more than three decades later, Navajo leaders here are again calling for federal intervention.

On June 4, the police said, three white men beat a Navajo man, William Blackie, 46, and shouted racial slurs at him after asking him to buy beer for them. The men were charged with kidnapping, robbery and assault, and are being prosecuted under the state hate crimes law, which allows for longer sentences.

Six days later, a white Farmington police officer killed a Navajo man, Clint John, 21, after a struggle in a Wal-Mart parking lot. The police said Mr. John had assaulted his girlfriend and attacked the officer — grabbing his baton and moving aggressively toward him — before the officer shot Mr. John four times. Mr. John had a history of violence, the police said.

Mr. John’s family says he did not have the baton when he was shot and is filing a wrongful death lawsuit against city officials, the Police Department and the officer.

Writing on Stone May Be Oldest in the Americas

A stone slab found in the state of Veracruz in Mexico bears 3,000-year-old writing previously unknown to scholars, according to archaeologists who say it is an example of the oldest script ever discovered in the Western Hemisphere.

The order and pattern of carved symbols appeared to be that of a true writing system, according to the Mexican scientists who have studied the slab and colleagues from the United States. It had characteristics strikingly similar to imagery of the Olmec civilization, considered the earliest in pre-Columbian America, they said.

Finding a heretofore-unknown writing system is a rare event. One of the last such discoveries, scholars say, was the Indus Valley script, identified by archaeologists in 1924.

The inscription on the stone slab, with 62 distinct signs, some of them repeated, has been tentatively dated to at least 900 B.C., and possibly earlier. That is 400 years or more before writing had been known to exist in Mesoamerica, the region from central Mexico through much of Central America — and by extension, to exist anywhere in the Hemisphere.

Scientists had not previously found any script that was unambiguously associated with the Olmec culture, which flourished along the Gulf of Mexico in Vera Cruz and Tobasco well before the Zapotec and Maya people rose to prominence elsewhere in the region. Until now, the Olmec were known mainly for the colossal stone heads they created and displayed at monumental buildings in their ruling cities.

3rd Rare White Buffalo Born on Wis. Farm

MILWAUKEE (AP) -- A farm in Wisconsin is quickly becoming hallowed ground for American Indians with the birth of its third white buffalo, an animal considered sacred by many tribes for its potential to bring good fortune and peace.

''We took one look at it and I can't repeat what I thought but I thought, 'Here we go again,''' said owner Dave Heider.

Thousands of people stopped by Heider's Janesville farm after the birth of the first white buffalo, a female named Miracle who died in 2004 at the age of 10. The second was born in 1996 but died after three days.

Heider said he discovered the third white buffalo, a newborn male, after a storm in late August.

Over the weekend, about 50 American Indians held a drum ceremony to honor the calf, which has yet to be named, he said.

Floyd ''Looks for Buffalo'' Hand, a medicine man in the Oglala Sioux Tribe in Pine Ridge, S.D., said it was fate that the white buffaloes chose one farm, which will likely become a focal point for visitors, who make offerings such as tobacco and dream catchers in the hopes of earning good fortune and peace.

''That's destiny,'' he said. ''The message was only choose one person.''

The white buffalo is particularly sacred to the Cheyenne, Sioux and other nomadic tribes of the Northern Plains that once relied on the buffalo for subsistence.

According to a version of the legend, a white buffalo, disguised as a woman wearing white hides, appeared to two men. One treated her with respect, and the other didn't. She turned the disrespectful man into a pile of bones, and gave the respectful one a pipe and taught his people rituals and music. She transformed into a female white buffalo calf and promised to return again.

That this latest birth is a male doesn't make it any less significant in American Indian prophecies, which say that such an animal will reunite all the races of man and restore balance to the world, Hand said. He said the buffalo's coat will change from white to black, red and yellow, the colors of the various races of man, before turning brown again.

The birth of a white male buffalo means men need to take responsibility for their families and the future of the tribe, Hand said.

The odds of a white buffalo are at least 1 in a million, said Jim Matheson, assistant director of the National Bison Association. Buffalo in general have been rare for years, thought their numbers are increasing, with some 250,000 now in the U.S., he said.

Many people, like Heider, choose to raise the animals for their meat, which is considered a healthier, low-fat alternative to beef.

Gary Adamson, 65, of Elkhorn, who is of Choctaw and Cherokee heritage, said tribal elders will help interpret the animal's significance.

''There are still things that need to be done, and Miracle's task wasn't quite done yet, and we feel there's something there,'' he said.

Carol Cornsilk film to debut in Washington and New York

Carol Cornsilk, a graduate assistant in the University of Nebraska-Lincoln's College of Journalism and Mass Communications has two major premieres looming this fall. "Indian Country Diaries: Spiral of Fire," a two-part documentary film Cornsilk directed and co-produced is making its debut..

"Indian Country Diaries: Spiral of Fire," will make its Washington, D.C. premiere at the National Museum of the American Indian on Friday, September 29th.

In November, the film will air nationally on PBS and will also be screened on opening night at the Native American Film Festival, November 30th, in New York City. Cornsilk, a Cherokee tribal member, will be on hand to discuss her film at both premieres.

"Indian County Diaries: Spiral of Fire” takes author LeAnne Howe (Choctaw) to the North Carolina homeland of the Eastern Band of Cherokee Indians to discover how the mix of tourism, community, and cultural preservation is the key to their tribe’s health in the 21st century.

Along the way, Howe seeks to reconcile her own complex identity as the illegitimate daughter of a Choctaw woman, fathered by a Cherokee man she never knew, and raised by an adopted Cherokee family in Oklahoma.

Bill Would Aid Cemeteries for Indian Veterans

WASHINGTON, Aug. 26 — Traditionally, when American Indians are killed in battle, their remains are returned to their tribal lands for burial.

But for the families of the many Indians who join the United States military, death brings a difficult choice: The veterans can be buried in a national veterans’ cemetery with fellow comrades in arms. Or they can be buried close to home on tribal land.

There is no way to do both.

The Native American Veterans Cemetery Act would change that.

Representative Tom Udall, the New Mexico Democrat who wrote the bill, said it would authorize states to provide grants financed by the Department of Veterans Affairs for the development or improvement of veterans’ cemeteries on tribal land. At present, tribal governments are not eligible for department money.

In June, Mr. Udall’s measure was unanimously approved by the House Veterans Affairs Committee. Both the House and the Senate included it in comprehensive veterans’ bills approved last month. The next step is for those bills to be reconciled by a conference committee after Congress returns in September.

Nearly 20,000 people classified as Native American/Alaskan Native are serving in the Army, Navy, Marine Corps and Air Force, according to the Defense Department’s most recent tally, from December 2005. By the end of 2006, there will be an estimated 181,361 Native American veterans, according to the V.A. The National Native American Veterans Association estimates that 22 percent of Native Americans 18 years or older are veterans.

“This is about recognizing that it’s not just states that have rights — tribes, too, should have rights,” Mr. Udall said in a recent interview.

Governor’s Push to Expand Indian Casinos Fails in California

LOS ANGELES, Sept. 1 — What would have been among the largest expansions of Indian gambling in recent years, a major goal of Gov. Arnold Schwarzenegger, was defeated by the California Legislature on Thursday after heavy lobbying by union groups frustrated by efforts to organize workers at the casinos.

It may be a temporary setback for the governor and tribal groups, who have promised to push again for the expansion next year. Legislative leaders, who have been generally supportive of Indian gambling, also suggested they would be open to similar plans down the road.

But for now, Mr. Schwarzenegger and the tribes, who had been negotiating for a couple of years, stand empty-handed.

One bill passed in one legislative chamber but failed in the other, and lawmakers declined to take up five bills ratifying six compacts the governor had signed that would have allowed for some 20,000 new slot machines on several reservations, in addition to the 60,000 already there.

The compacts are another sign of the explosive growth of the Indian gambling industry, whose revenues have grown nationwide to $22.7 billion last year from $5.5 billion a decade ago, enriching many tribes. The Indian casinos, many aping the flash and entertainment of the Las Vegas Strip, typically serve the masses unable or unwilling to go to Las Vegas or casinos in other states.

This Time, the Indians Tell Their Own Story

TULSA, Okla.

Chuck Foxen

From left, Jeri Arredondo, Tamara Podemski and Cody Lightning in “Four Sheets to the Wind.”

The writer and director Sterlin Harjo.

IT would be tough organizing a respectable traffic jam in this part of town, especially in the dead heat of a summer afternoon. So the motley collection of cars, vans and movie equipment — and the tiny trailer advertising “Indian Tacos” — that have been assembled for a film shoot draw the kind of attention they never could in Hollywood or New York.

But this isn’t Hollywood or New York. The sound department, so to speak, is set up in the shade of a corrugated iron awning, outside a bar that looks as if it were decorated by a tsunami carrying a load of uncapped Sharpies. The producers, Chad Burris and Ted Kroeber, are lugging folding chairs around. But then everyone is doing something that isn’t in his or her job description. Shooting comes to a halt for the passing of the occasional tractor-trailer because the production can’t close the streets. (“Not without paying cops $300 a day to do it,” Mr. Burris said.) A few days earlier, an apparently inebriated man fell off his porch across the road from the set, crying: “Kill my life! Kill my face!” The crew wanted to work it into the script.

“Four Sheets to the Wind,” the debut feature by the writer and director Sterlin Harjo, is a coming-of-age story, set in Tulsa and nearby Holdenville. Almost the entire cast and many of the crew members are American Indians. “Among ourselves,” said Mr. Burris, an Oklahoma native and Chickasaw, “it’s more like ‘Induns.’ ” Not coincidentally, interpretations and definitions become knotty factors in an Indian movie, something rare enough that unfair expectations and obligations naturally attach themselves to it.

Racism apology offered

"'Wizard of Oz' writer's descendants sorry for author's words, attitude

By Angela Mettler
American News Writer

Mac Hudson of Tucson, Ariz., spent much of August apologizing for things he didn't do.

Hudson is L. Frank Baum's great-great-grandson. Most people know Baum as the author of 'The Wizard of Oz.'

Baum lived in Aberdeen from 1888-91. In December 1890, Baum wrote editorials in his newspaper, the Aberdeen Saturday Pioneer, calling for the extermination of American Indians.

Hudson felt the need to apologize for Baum's intolerant words and attitude, so he traveled in western South Dakota this August with his wife, Amy Schwemm; his cousin Gita Dorothy Morena of San Diego; and his friend Vic Runnels of Aberdeen.

'It's important that we acknowledge the racism of the past and look for opportunities to correct the racism of today,' Hudson said.

While working toward a master's degree in American Indian studies in college, Hudson wrote his thesis on Baum. He first came across Baum's editorials during his research for the thesis.

'When I first read that, I was quite horrified about it and wanted to know more,' he said.

Hudson's research revealed that Baum lived in a time period where racism was commonplace. In fact, Baum's editorials coincided with the Wounded Knee massacre.

Runnels' uncle was a survivor of Wounded Knee. Runnels first heard of the editorials while presenting workshops on how racism affects individuals and communities.

Hudson and Runnels met through Aberdeen native and historian Sally Roesch Wagner. Wagner's mother had a friend named Matilda Jewell Gage, who was Baum's niece.

'If it wasn't for Sally and Vic, none of this would have happened,' Schwemm said.

Hudson, Schwemm, Morena and Runnels visited Wounded Knee, Cheyenne River, Eagle Butte and Rapid City to apologize to descendants of Wounded Knee survivors.

'To them, it was a very historic occasion,' Hudson said.

Nobody knew if the descendants of Wounded Knee survivors would accept the apology, but they did. Hudson said he never encountered anger; rather, he and his three fellow travelers were welcomed.

'It's a very humbling experience,' he said.

He hopes the apology was a start to mending the physical and emotional wounds brought on by racism.

'It seemed possible that healing could occur from this, and if that happens even a little bit, it's worth it,' Hudson said."

Racism apology offered

'Wizard of Oz' writer's descendants sorry for author's words, attitude

By Angela Mettler -
American News Writer

Mac Hudson of Tucson, Ariz., spent much of August apologizing for things he didn't do.

Hudson is L. Frank Baum's great-great-grandson. Most people know Baum as the author of "The Wizard of Oz."

Baum lived in Aberdeen from 1888-91. In December 1890, Baum wrote editorials in his newspaper, the Aberdeen Saturday Pioneer, calling for the extermination of American Indians.

Hudson felt the need to apologize for Baum's intolerant words and attitude, so he traveled in western South Dakota this August with his wife, Amy Schwemm; his cousin Gita Dorothy Morena of San Diego; and his friend Vic Runnels of Aberdeen.

"It's important that we acknowledge the racism of the past and look for opportunities to correct the racism of today," Hudson said.

While working toward a master's degree in American Indian studies in college, Hudson wrote his thesis on Baum. He first came across Baum's editorials during his research for the thesis.

"When I first read that, I was quite horrified about it and wanted to know more," he said.

Hudson's research revealed that Baum lived in a time period where racism was commonplace. In fact, Baum's editorials coincided with the Wounded Knee massacre.

Runnels' uncle was a survivor of Wounded Knee. Runnels first heard of the editorials while presenting workshops on how racism affects individuals and communities.

Hudson and Runnels met through Aberdeen native and historian Sally Roesch Wagner. Wagner's mother had a friend named Matilda Jewell Gage, who was Baum's niece.

"If it wasn't for Sally and Vic, none of this would have happened," Schwemm said.

Hudson, Schwemm, Morena and Runnels visited Wounded Knee, Cheyenne River, Eagle Butte and Rapid City to apologize to descendants of Wounded Knee survivors.

"To them, it was a very historic occasion," Hudson said.

Nobody knew if the descendants of Wounded Knee survivors would accept the apology, but they did. Hudson said he never encountered anger; rather, he and his three fellow travelers were welcomed.

"It's a very humbling experience," he said.

He hopes the apology was a start to mending the physical and emotional wounds brought on by racism.

"It seemed possible that healing could occur from this, and if that happens even a little bit, it's worth it," Hudson said.

Racism apology offered

'Wizard of Oz' writer's descendants sorry for author's words, attitude

By Angela Mettler
American News Writer

Mac Hudson of Tucson, Ariz., spent much of August apologizing for things he didn't do.

Hudson is L. Frank Baum's great-great-grandson. Most people know Baum as the author of "The Wizard of Oz."

Baum lived in Aberdeen from 1888-91. In December 1890, Baum wrote editorials in his newspaper, the Aberdeen Saturday Pioneer, calling for the extermination of American Indians.

Hudson felt the need to apologize for Baum's intolerant words and attitude, so he traveled in western South Dakota this August with his wife, Amy Schwemm; his cousin Gita Dorothy Morena of San Diego; and his friend Vic Runnels of Aberdeen.

"It's important that we acknowledge the racism of the past and look for opportunities to correct the racism of today," Hudson said.

While working toward a master's degree in American Indian studies in college, Hudson wrote his thesis on Baum. He first came across Baum's editorials during his research for the thesis.

"When I first read that, I was quite horrified about it and wanted to know more," he said.

Hudson's research revealed that Baum lived in a time period where racism was commonplace. In fact, Baum's editorials coincided with the Wounded Knee massacre.

Runnels' uncle was a survivor of Wounded Knee. Runnels first heard of the editorials while presenting workshops on how racism affects individuals and communities.

Hudson and Runnels met through Aberdeen native and historian Sally Roesch Wagner. Wagner's mother had a friend named Matilda Jewell Gage, who was Baum's niece.

"If it wasn't for Sally and Vic, none of this would have happened," Schwemm said.

Hudson, Schwemm, Morena and Runnels visited Wounded Knee, Cheyenne River, Eagle Butte and Rapid City to apologize to descendants of Wounded Knee survivors.

"To them, it was a very historic occasion," Hudson said.

Nobody knew if the descendants of Wounded Knee survivors would accept the apology, but they did. Hudson said he never encountered anger; rather, he and his three fellow travelers were welcomed.

"It's a very humbling experience," he said.

He hopes the apology was a start to mending the physical and emotional wounds brought on by racism.

"It seemed possible that healing could occur from this, and if that happens even a little bit, it's worth it," Hudson said.

Children's Books - New York Times

MALIAN'S SONG

By Marge Bruchac.

Illustrated by William Maughan. Unpaged. The Vermont Folklife Center. $16.95. (Ages 6 to 10)

CROSSING BOK CHITTO
A Choctaw Tale of Friendship and Freedom.

By Tim Tingle.

Illustrated by Jeanne Rorex Bridges. Unpaged. Cinco Puntos Press. $17.95. (Ages 8 to 12)

THE OLD AFRICAN

By Julius Lester.

Illustrated by Jerry Pinkney. 79pp. Dial Books. $19.99. (Ages 9 and up)

IN the elementary classroom, at least, multiculturalism has succeeded. Schoolchildren now learn about the American journey as the coming-together of diverse cultures, with not just Pilgrims but Native Americans and Africans and, more recently, Latinos and Asians walking along the national trail. Even in this updated version, ours is a triumphalist travelogue: from slavery to freedom; from poverty to riches; e pluribus, unum. Sure, the new children’s literature suggests, we have our problems, but eventually we gather everyone with us into the future.


Three new children’s books radically challenge this myth, with alternative narratives and alternative dreams. In each, the journey of escape leads not into a bright American future, but out of an American nightmare. As a slave puts it in “The Old African ” (2005), by Julius Lester, “I don’t know what’s in Africa, but I sho’ know what’s here. . . . I believe I’ll take a chance on what I don’t know rather than to keep on living with what I do.” This is the classic voice of the American immigrant, reversed.

Unlike the multicultural mythos of America, these brilliant books are not feel-good, not melting-pot optimistic. They are as difficult as the real histories they tell, and they insist not only on diversity but on difference. They force parents and teachers to confront just how harsh a truth we can teach our children.

American Indian Writing, Seen Through a New Lens

LEECH LAKE RESERVATION, Minn. — The novelist and critic David Treuer of the Leech Lake Band of Ojibwe here does not look like the received image of a Native American. With his pale skin and brown hair, many people would not even take him for an Indian.

Nor, Mr. Treuer noted as he sat in a faded bar on the Leech Lake Reservation, does his résumé sound like the stereotype of the Native American.

Now 35, he was educated at Princeton (as were his two brothers; they were inspired to apply there by the movie “Risky Business”), and is an English professor at the University of Minnesota, Minneapolis. His mother, an Ojibwe tribal judge, met his father, a Jewish Holocaust refugee from Austria, when he was teaching high school on the reservation.

“My life will rarely be interpreted as Indian unless I translate it myself,” Mr. Truer said.

But in two books to be published later this month by Graywolf Press, he is mounting a challenge to the whole idea of Indian identity as depicted by both Native and white writers.

“Native American Fiction: A User’s Manual” is a kind of manifesto, which argues that Native American writing should be judged as literature, not as a cultural artifact, or as a means of revealing the mystical or sociological core of Indian life to non-Natives.

“He’s exploring and revealing a truer history of Native Americans,” said Toni Morrison, his former professor at Princeton. “We tend, even now, to like ethnic literature to contain our notion of what the iconography is.”

Four decades after Wave Hill, Aborigines in renewed battle for land rights

Forty years ago next week, Vincent Lingiari led 400 Aboriginal stockmen and their families in a mass walk-out off Wave Hill, a remote cattle station in the Northern Territory, owned by a British beef baron, Lord Vestey.

The black workers, who were renowned as superlative horsemen and for their skill in handling cattle, wanted equal pay and conditions with white employees. But what began as a straight industrial dispute turned into something much bigger: the birth of the Aboriginal land rights movement.

The protesters, who were Gurindji people, stayed out on strike for eight years, setting up camp 11 miles from Wave Hill, at a waterhole known as Daguragu. They demanded the return of their ancestral lands, and their actions seized the popular imagination, evolving into a national campaign for indigenous land rights.

After the company, Vesteys, finally gave in, the Labour prime minister, Gough Whitlam, travelled to Wave Hill, where he poured a handful of red dirt into Mr Lingiari's outstretched palm. The gesture signalled the restitution to the Gurindji people of the title to 1,250 square miles of their traditional lands.

6 Native Nations, and None Have a Word for ‘Suburbia’

CALEDONIA, Ontario, Aug. 10 — Blame it on the American Revolution.

At the time, six Indian tribes that had lived for centuries in what is now upstate New York sided with the British Crown, lost and were forced from their lands. For their troubles, however, Britain granted them a paradise rich in moose and deer, across the new border, in southern Ontario.

Today the game are largely gone. The wilderness has been transformed into suburban sprawl. The once pristine lands of the so-called Six Nations Reserve have been whittled away.

This year, one more housing development on the edge of town was one too many, and the Native Canadians decided to make a stand.

Since February, hundreds have blockaded roads, set bonfires, confronted the police with bags of rocks and lacrosse sticks, cut the maple leaf out of a Canadian flag and refused to obey court orders to vacate. During the height of tensions, a van was driven into a power station and set on fire, leaving residents in the dark for days.

The protests have become the knottiest of Canada’s many native land disputes and paralyzed the local economy.

“Some businesses are down 30, 40 percent,” said Neil Dring, who publishes a weekly newspaper here. “This has really hurt.”

For the Native Canadians, however, the dispute is a matter of mending a broken promise by the government to manage the land on their behalf. “Through the years, our people said, ‘You can come here, you can settle here,’ but that didn’t mean they could take over,” said Hazel Hill, who lives on the reserve.

Police officers brought in from all over the province now watch the occupied site around the clock, while town residents whose backyards border the land must show identification to be allowed down their street.

Confrontations have been laced with racial slurs and crude signs. Native Canadian protesters have surrounded the site with traditional flags, and many don fatigues when tensions are at their highest.

Ancient Peruvian Artwork Found in London

LONDON (AP) -- Fashioned from a sheet of embossed gold and centuries old, a prized headdress renowned as Peru's equivalent of the "Mona Lisa" has been seized by police.

With a feline face at its center and eight curving tentacles, the ancient artifact -- which collectors claim could be among Peru's most valuable treasures and worth close to $2 million -- has been kept from public view for as along as a decade. Police said Thursday that it was found hidden in a dusty cabinet of a London law firm.

Specialist art detectives seized the antiquity in a raid on the central London lawyer's office after a lengthy investigation into looted works, the capital's Metropolitan police said.

Officers said the golden headdress was made in the image of an ancient sea god and could date back to around 700 A.D., making it a prized example of artwork by the Mochica civilization that inhabited northern Peru.

Detective Constable Michelle Roycroft said the work had been seized on Monday, and that officers hoped to hand the valuable over to Peruvian authorities at a ceremony at London's Scotland Yard on Aug. 29.

Tribal teens use film to tell the stories of who they are

EVERETT - The spotlight was on Aaron Jones, 13, and he shifted from one foot to another.

"Um, thanks," he said, and thrust the hand-held microphone back toward the podium onstage at the Historic Everett Theatre.

He and his brother, Derek Jones, 17, collected their armfuls of awards and hurried toward a small keyboard at stage left. Derek sat down and began playing a musical diversion during intermission at the first-ever Tulalip Film Festival awards ceremony.

For many American Indians, attention from the world outside the reservation boundaries can be fearsome. Mainstream video cameras capture poverty, suicide or corruption.

When Indians turn their own cameras on themselves, the picture is very different.

The 20 films submitted to the Tulalip Film Festival, which ended Friday, refused to gloss over the challenges on reservations, but they didn't abandon their characters there.

In one film, young Indians escape to Montana's backcountry for a leadership camp. In another, women discuss how they look and feel different than non-Indians.

Puppets share the tribal legend of "Deer and Changer" in both English and Lushootseed, the traditional language of the Tulalip Tribes.

A boy's father turns to alcohol to cope with the death of a friend.

One by one, stereotypes of tribal culture are challenged.

"By charging the youth with the skills necessary to tell their own stories and to put those images out in the media in our own way, the broader public will see native persons the way we see ourselves, with all the cultural complexities," American Indian filmmaker Tracy Rector said.

Rector is director of Longhouse Media/Native Lens, a Seattle-based nonprofit that trains American Indian teenagers around the state in digital film. Her organization submitted three of the festival's 20 films.

Museums Establish Guidelines for Treatment of Sacred Objects

When the Blackfoot Nation approached the Denver Art Museum about borrowing a horse shawl for a ceremony a few years ago, the museum faced a quandary. Curators were eager to oblige, but they worried that the ritual would expose the early-20th-century relic to the damaging effects of horse sweat. After a delicate negotiation, a compromise was reached: The tribe would use the object in the ceremony without actually putting it on the horse.

The story is not unusual. As American Indian and other groups have become increasingly assertive about guarding their cultural heritage, museums have struggled to strike a balance between the traditional practice of collecting indigenous objects as art and the often competing interests of the people whose ancestors produced them. In many cases federal laws have enabled tribes to reclaim works outright.

Now the issue has become pressing enough that the leading association of art museums is asking its members to take “special consideration” when dealing with what it terms sacred objects. In guidelines be released today, the Association of Art Museum Directors calls on museums to consult with indigenous groups to determine what works might fall into this category and to accommodate the wishes of these groups as far as possible in displaying, conserving and even discussing these works on museum labels and in catalogs.

The guidelines, which have been approved by the association’s membership but are not binding, are intended to apply to indigenous and other religious groups both inside and outside the United States, including American tribes that have not been federally recognized.

The recommendations exceed the requirements set by the 1990 Native American Graves Protection and Repatriation Act, known as Nagpra. That law, which specified the criteria under which groups could reclaim burial remains and objects deemed to have special sacred or cultural value, applies only to federally recognized tribes. And in cases when objects did not have to be returned, museums did not have to collaborate with tribes on their
care.

For Sacred Indian Site, New Neighbors Are Far From Welcome

STURGIS, S.D., Aug. 2 — Robert Simpson pieces together a living, building ranch fences and riding saddle broncs at rodeos. When things get tough, he says, he makes a trip from his home in Montana to the Black Hills of South Dakota, where he can practice the traditional ways of his tribe, the Northern Cheyenne, with four days of fasting and praying on a bed of buffalo robes and sage atop Bear Butte.

“Spirits come and hear your prayers,” Mr. Simpson said. “You can regroup from everyday life, and get your marbles together. It’s peaceful.”

But Bear Butte, which dozens of tribes hold as one of the most sacred sites in North America, is getting a new neighbor: a giant biker bar and campground are under construction about two and a half miles away. They are scheduled to open this weekend, in time for the annual Sturgis Motorcycle Rally, one of the country’s largest biker events, which officially starts Monday.

The potential for rock music, roaring motorcycles and thousands of people drinking near the striking volcanic Bear Butte formation has brought American Indians from around the country to an encampment on the treeless plains near here. They plan to march into downtown Sturgis on Friday to demonstrate their concerns to the bikers already gathering for the rally.

Organizers said that about 2,000 Indians and their supporters were expected to take part. Nearby Pine Ridge Indian Reservation was the site of the Wounded Knee standoff in 1973, and some participants are veterans of that protest. Some religious groups, including the Mennonite Central Committee at Pine Ridge, have also become involved.

“We need integrity in our ceremonies here, and it requires a certain amount of quiet,” said Alex White Plume, president of the Oglala Sioux tribe at Pine Ridge, as he stood at the hot, windy encampment at the base of the butte about five miles from here. A small buffalo herd still roams the land.

Tribes Call for Removal of Dams That Block Journey of Salmon

SEATTLE, Aug. 2 — Indian tribes along the Klamath River rallied in Portland on Wednesday for the removal of four hydroelectric dams that block salmon from spawning in their historic habitat upriver, and they said they intended to pressure the governors of Oregon and California to help push for removing the dams.

The Yurok and Karuk tribes in California and the Klamath tribes of Oregon also said public comments by Bill Fehrman, the new president of PacifiCorp, the power company that owns the dams on the Klamath, reflected new potential for a settlement in one of the most enduring disputes at the nexus of fishing, farming and power supply in the Northwest.

Mr. Fehrman, in a statement released Wednesday, said: “We have heard the tribes’ concerns. We are not opposed to dam removal or other settlement opportunities as long as our customers are not harmed and our property rights are respected.”

While the tribes cast the statement as signaling a shift, Dave Kvamme, a spokesman for the company, said Mr. Fehrman’s statement, in a news release timed to coincide with the rally, was simply his first public comments reflecting a longstanding company policy.

He said that Mr. Fehrman, who became president this year, when PacifiCorp was bought by MidAmerican Holdings Company, a subsidiary of Berkshire Hathaway, has been frequently meeting with tribal leaders and that “he and the tribes have connected on some level.”

Garrett Yazzie, Finalist - Discovery Channel Young Scientist Challenge

Garrett likes freestyle motocross racing, basketball, and fishing. He hopes to someday pursue a career as an environmental engineer, he says, because "I want to help my Navajo community develop better energy resources."

In Garrett's remote town, most people have only basic water and house heaters. They cut firewood from the forest or haul coal from a mine. Since few have electricity, Garrett wanted to explore using an alternative form of energy, solar heat. He made a solar heater from the radiator pried from a 1967 Pontiac and 64 aluminum cans spray-painted black. He measured the temperature of the air leaving the back of the heater and the water inside the radiator. In just an hour, the water temperature increased from 20 degrees Celsius to 94 degrees Celsius – almost boiling, and hot enough that Garrett could see steam. Garrett has done further work to combine this heater with a window heater to heat a room.

McCain races to solve tribal funds dispute

WASHINGTON - The next few days may be Sen. John McCain's last best opportunity to resolve 10-year-old litigation against the federal government over billions of dollars in mineral royalties and land leases long denied to Native American landowners.

With time running out on the congressional session as well as on McCain's chairmanship of the Senate Indian Affairs Committee, the Arizona Republican has set a hearing for Wednesday to finalize details of his bill to settle the class-action dispute.

The effort to bring together the opposing sides is a test of McCain's political pull and power of persuasion as he eyes a possible run for the presidency in 2008.

He needs to forge a settlement that satisfies Native Americans while it overcomes objections from congressional opponents who worry about the costs to taxpayers, including funds for retracing and verifying individual accounts and money owed. That is a goal that no one to date has managed to accomplish.

The case could linger for years longer in the court system if McCain's bill cannot solve the matter.

"I'm taking him for his word that he would work as hard as he could to get justice for Indian people," Eloise Cobell, a Blackfoot rancher and banker from Montana who filed the class-action lawsuit in 1996, said Thursday.

The lawsuit, Cobell vs. Kempthorne, seeks to force the government to account for billions of dollars held in trust for as many as 500,000 American Indians and their heirs. It alleges that royalty payments the federal government was supposed to distribute to thousands of individual Native Americans have been mismanaged for more than a century.

Interview with Louise Erdrich

"A Writer's Beginnings" by Louise Erdrich originally appeared in the August 2006 issue of Smithsonian magazine. Here, Erdrich speaks about notable weather, Wal-Mart and writing.

New DVDs - Will Rogers Collection

Fox Home Video’s “Will Rogers Collection, Volume 1” begins at the end of the great comedian and commentator’s career, presenting the last four films in which Rogers starred before his death on Aug. 15, 1935, in an experimental plane piloted by the pioneer aviator Wiley Post. At his death, Rogers was 20th Century Fox’s second-biggest box office attraction, coming in just behind the child star Shirley Temple, but he was something more than a movie star in Depression America.

As a stage star, notably in the Ziegfeld Follies, where he combined roping tricks with his off-the-cuff observations on the events of the day, and then as a radio commentator and traveling lecturer, Rogers had succeeded to an unusual position in American culture and politics. His was the voice of reason, humility and common sense, directed against the dark, unseen financial and political forces that had plunged the country into poverty. He had become a national hero who spoke (or, more accurately, muttered shyly into a microphone) on behalf of a rural underclass pounded into skepticism and despair.

Rogers’s humor was a brilliant balancing act of sentimentality and cynicism, his manner harking back to the cracker-barrel, aw-shucks style of Andrew Jackson and Lincoln, while his skeptical humor suggested the bitterness and suspicion of his frequent ideological rival, H. L. Mencken. There was nothing casual about the craft of his extremely canny performances; he can be seen in his films working every muscle of his magnificently expressive face, shading every word of every line as precisely as he wanted. Rogers managed the trick of making himself seem surprised by what came out of his mouth, turning gags that would have seemed smug or cruel from more aggressive performers — “When the Okies left Oklahoma for California, it raised the I.Q. of both states” — into dryly affectionate observations.

Abramoff and 4 Others Sued by Tribe Over Casino Closing

HOUSTON, July 12 — An Indian tribe sued the former superlobbyist Jack Abramoff and Ralph Reed, a candidate for lieutenant governor in Georgia, on Wednesday, seeking millions of dollars in lost revenues from a casino that the Texas tribe said had been fraudulently closed.

The suit, in Federal District Court in Austin, says Mr. Abramoff, Mr. Reed and three other men mounted a fake religiously themed moral crusade in 2001 to defeat a bill in the Texas Legislature that would have legalized gambling in Indian casinos.

Their real motive, the suit adds, was to promote the gambling interests of a tribe in Louisiana that was paying them to represent its interest in a competing casino.

Two former Congressional aides who pleaded guilty to corruption charges along with Mr. Abramoff were also named in the suit: Michael Scanlon, who worked for the former House majority leader Tom DeLay of Texas; and Neil Volz, formerly on the staff of Representative Bob Ney of Ohio. Jon Van Horne, who worked with Mr. Abramoff at his lobbying firm in Washington, was also named.

“This case chronicles Jack Abramoff and his associates’ greed, corruption and deceit and their devastating impact on Texas’s oldest recognized Indian tribe,” said the suit, filed by the Alabama-Coushatta Tribe of Texas.

Tribal Leader Ousted Over Abortion Clinic

PORCUPINE, S.D. (AP) -- A Sioux tribe ousted its president for proposing an abortion clinic on the reservation, which would be beyond the reach of South Dakota's strict new abortion ban.

By a 9-5 vote late Thursday, the Oglala Sioux Tribal Council determined Cecelia Fire Thunder had pursued the clinic for the Pine Ridge Indian Reservation without council approval, and she was immediately replaced.

''The bottom line is the Lakota people were adamantly opposed to abortion on our homelands. The president was involved in unauthorized political actions,'' said Will Peters, the council member who filed the complaint.

Fire Thunder said the council did not handle the action properly and promised to challenge it.

''It's not about abortion. A lot of them have personal stuff toward me,'' said Fire Thunder, who had survived two earlier attempts to remove her from office since becoming the tribe's first female president in 2004.

Fire Thunder began proposing a clinic in March, shortly after Gov. Mike Rounds signed one of the toughest abortion laws in the country. It bans abortion in almost all cases and does not include exceptions for rape or incest. The council suspended Fire Thunder in May and also voted to ban abortions on the reservation.

She once worked part-time at a Planned Parenthood clinic in California that performed abortions and said her support for a clinic comes from concern for girls and women who are victims of rape and incest.

''We have a lot of 14- and 15-year-olds getting pregnant, and it did not happen by strangers,'' she told the council.

Peters said that under Lakota values, abortion is wrong and life is sacred.

Fire Thunder was replaced by Alex White Plume.

Tropical Stonehenge May Have Been Found

SAO PAULO, Brazil (AP) -- A grouping of granite blocks along a grassy Amazon hilltop may be the vestiges of a centuries-old astronomical observatory -- a find archaeologists say indicates early rainforest inhabitants were more sophisticated than previously believed.

The 127 blocks, some as high as 9 feet tall, are spaced at regular intervals around the hill, like a crown 100 feet in diameter.
On the shortest day of the year -- Dec. 21 -- the shadow of one of the blocks, which is set at an angle, disappears.

''It is this block's alignment with the winter solstice that leads us to believe the site was once an astronomical observatory,'' said Mariana Petry Cabral, an archaeologist at the Amapa State Scientific and Technical Research Institute. ''We may be also looking at the remnants of a sophisticated culture.''

Anthropologists have long known that local indigenous populations were acute observers of the stars and sun. But the discovery of a physical structure that appears to incorporate this knowledge suggests pre-Columbian Indians in the Amazon rainforest may have been more sophisticated than previously suspected.

''Transforming this kind of knowledge into a monument; the transformation of something ephemeral into something concrete, could indicate the existence of a larger population and of a more complex social organization,'' Cabral said.

Gene Autry's Legacy and an Indian Museum Merge (and Collide)

LOS ANGELES, June 22 — When one of the country's premier collections of American Indian artifacts joined forces three years ago with the collectibles of the Singing Cowboy, Gene Autry, the move was officially billed as a merger of equals.

This being Hollywood, however, the storyline was reduced to something simpler: the cowboys were once again battling the Indians.

Guess which side won.

Instead of celebrating the 100th anniversary of its founding next year, the Southwest Museum of the American Indian will lock its doors here on June 30. Over the next three years, the 240,000 objects in its collection, many of which have not been out of storage for decades, will be cleaned, cataloged and prepared for a move to a proposed new building next to Autry's Museum of the American West, in Griffith Park.

That is where the Autry National Center, as the merged museum complexes are now known, will celebrate another 100th anniversary next year: the Gene Autry Centennial, a birthday exhibition that, according to the museum, will explore "the Singing Cowboy's influence on myth and history in the American West."

Photo Shows Ney in Meeting With Tribe

WASHINGTON (AP) -- An Indian tribe that was a client of disgraced lobbyist Jack Abramoff has released a photograph of tribal leaders meeting with Rep. Bob Ney, who had told investigators he wasn't familiar with the tribe.

The photo shows the Tigua tribe's Lt. Gov. Carlos Hisa and tribal council member Raul Gutierrez with Ney in a House hearing room on Aug. 14, 2002, less than a week after Ney finished an expenses-paid golf trip to Scotland with Abramoff and others.

On Nov. 12, 2004, while being interviewed by Senate investigators, Ney said he could not recall meeting with the Tigua.

After the interview, Ney's lawyer said the congressman's calendar did list a half-hour meeting with the ''Taqua.'' Ney's spokesman Brian Walsh now says Ney may not have recognized the name ''Tigua'' because of the tribe's formal name, the Ysleta del Sur Pueblo.

''Ney takes literally thousands of pictures with people visiting D.C. every year and he is supposed to remember every one of them?'' Walsh said.

According to testimony by Hisa and tribal spokesman Marc Schwartz, Ney met for 1 1/2 hours with Hisa, Gutierrez, Schwartz and Abramoff, and assured them that he was working to put a provision in an election-reform bill that would allow the tribe to reopen its shuttered casino. Ney also praised Abramoff as ''the man to work with for changes in Washington,'' Hisa said. The Tigua provision did not make it into the final legislation.

University of Colorado Chancellor Advises Firing Author of Sept. 11 Essay

DENVER, June 26 — The interim chancellor at the University of Colorado said on Monday that Prof. Ward L. Churchill, whose comments about the victims of Sept. 11 prompted a national debate about the limits of free speech, should be fired for academic misconduct.

Professor Churchill, 58, was immediately relieved of his academic and research duties as a result of the chancellor's recommendation, but will continue as a paid professor pending a decision by the Board of Regents.

The chancellor, Phil DiStefano, emphasized in a news conference at the university's Boulder campus that Professor Churchill's essay about Sept. 11, in which he compared some World Trade Center victims to the Nazi henchman Adolf Eichmann, had nothing to do with the recommendation to dismiss him.

Mr. DiStefano said two committees had found evidence of serious misconduct in the professor's record, including plagiarism, misrepresentation of facts and fabrication of scholarly work.

Professor Churchill's lawyer, David Lane, said that the professor's ultimate dismissal was now inevitable, and that retribution for politically unpopular speech was the real reason. A lawsuit against the university alleging violations of the professor's First Amendment rights is also inevitable, Mr. Lane said.

Crazy Horse Sculptor's Wife Runs Memorial - New York Times

When Ruth Ross married sculptor Korczak Ziolkowski in 1950, her husband's vow also became hers: to honor American Indians by carving the likeness of Sioux warrior Crazy Horse into a granite mountain in the southern Black Hills. That promise is why Ruth Ziolkowski, who turns 80 on Monday, is now in charge of the world's largest mountain carving -- one that is still being carved out after more than half a century.

She didn't set out to run a multimillion-dollar operation that spans a 1,000-acre complex, draws more than a million visitors a year and employs 176 -- including seven of the couple's 10 children and several grandchildren. But after her husband's death in 1982, Ziolkowski felt she had to carry through on his commitment.

''It's not a one-person deal. I'm the one that gets all of the accolades and all of the glory and it doesn't need to be that way,'' Ziolkowski said. ''This is a team effort. It wouldn't be here if we didn't have a lot of great people.''

Sunday marked the 130th anniversary of the battle that made Crazy Horse famous. On June 25, 1876, the Oglala Sioux war chief led the attack by hundreds of Sioux and Cheyenne warriors against Lt. Col. George Armstrong Custer's 7th Cavalry, killing Custer and more than 200 of his troopers at the Battle of Little Bighorn.

Mayan Treasures at the Met: Passing Strange Communications From the Beyond - New York Times

TREASURES OF SACRED MAYA KINGS," at the Metropolitan Museum of Art, gets a big gold "A" for truth in advertising, at least as far as its treasures go. They are plentiful, rare and splendid, and I'll start by pointing out two.

A carved wooden figure of a kneeling shaman, arms extended, time-scoured face entranced, is one of the greatest sculptures currently on view in the museum. Donatello and Tilman Riemenschneider would have loved it. And wait till you see the painted ceramic vessel known as the Dazzler Vase. With its red and green patterns like jade on fire, you'll know in a flash how it got its name.

Honoring Warriors From Both the Past and the Present - New York Times

"Where are your lands?" a trader once taunted Crazy Horse.

"My lands are where my dead lie buried," the Sioux chief responded.

About 200 people crossed that rolling prairie on horseback last week, riding from Nebraska to South Dakota in a four-day tribute to honor all military veterans and the revered Crazy Horse.

"It was a way to say thank you to our warrior culture," said Charles Brewer, 40, of Pine Ridge, S.D., who organized the ninth annual Crazy Horse Ride.

Most of the riders were children and teenagers from the Pine Ridge Reservation, home of the Oglala Sioux tribe. Others came from Chicago, New York and Germany to take part.

Mr. Brewer, a mechanic who also raises buffalo and horses, said he wanted to pay tribute to war veterans, including three of his uncles, who reflect Crazy Horse's courage and strength.

For Gilbert Mesteth, 51, of Slim Butte, S.D., this year's ride took on a special significance. He was riding alongside his daughter, Jennifer Deon, 26, of Rapid City, S.D., who served in Iraq for six months in 2003. "That's a very big sense of pride for me," Mr. Mesteth said.

The ride began Monday at Fort Robinson, Neb., where Crazy Horse was killed in 1877.

Riders camped near Hay Springs, Neb., where the chief's body was placed in a tree for his wake. His burial site remains hidden, as elusive as the great chief himself.

Anglos once were the immigrants

By DAVID HOUSE
Star-Telegram Staff Writer

Whether illegal immigration issues stir brilliant debates or cries of fear and intolerance, one historical fact is always overlooked: America's own holocaust, carried out by (guess who?) illegal immigrants from (guess where?) Europe -- uninvited foreigners who came to these shores and took everything they could.

That's not getting much mainstream attention. I'm taking off my reader advocate hat to offer some personal thoughts about this matter out of love for my mixed Cherokee/Scots-Irish heritage.

Somehow the deaths of a guesstimated 11 million Native Americans at the hands of attacking, manipulative immigrants during a 400-year span seems worth bearing in mind as Americans respond to alarms about porous borders, jeopardized healthcare and threats to justice and quality of life posed by "illegals."

Americans can say, surely not with pride, that our country knows from centuries of personal experience how unchecked immigration devastates life and why it's an issue that deserves the best of our thinking and empathy.

Our history brims over with examples -- brutal, bloody instances of inhuman immigrant actions that are far removed from the basic aspirations so often associated these days with "illegals."

Most "illegals" might dream of a better life, but it's doubtful that, like the earlier immigrants and the perpetual forces they set into motion, they're plotting to seize others' property, kill babies and earn bounties based on body parts brought back from raids.

In the Desert, Ancient Signs

ON the northern border of a vast desert preserve, halfway up a dusty hillside and overlooking a great forest of Joshua trees, David Nichols knelt to brush off a flat gray stone.

"Yep, this is one right here," he said, motioning toward a sheet of exposed bedrock. A group of small, closely spaced stones, like tiny turrets in the sand, formed a vague ring at his feet. "These supposedly kept the rodents out."

Mr. Nichols, one of two full-time research archaeologists employed at Mojave National Preserve, was showing off a recent discovery. On a nondescript hill, a quarter-mile off a four-wheel-drive dirt track, the remnants of a prehistoric way of life lay scattered in the sand.

Throughout Mojave National Preserve, a 1.6 million-acre park about 140 miles northeast of Los Angeles, the subtle traces of a bygone civilization are all around. Pictographs painted on cave walls, dart tips in the sand, shelters, fire rings and pottery shards are common in the area, where generations of prehistoric people lived and died. Indeed, Mojave National Preserve is an amateur archaeologist's dream, with undocumented sites open year-round for visitors to explore in the empty, undeveloped park.

The Drying Pallet Site, as Mr. Nichols has come to call his new hillside finding, features 21 limestone slabs encircled with rocks that were carefully placed hundreds of years ago. The indigenous people, Mr. Nichols told his small tour group, used the sunny protected rock platforms to prepare Joshua tree blossoms.

"It was dried like beef jerky," he said of the white blossoms, which each spring still daub the land below in one of the world's largest and densest forests of Joshua trees. "Food in the desert was dried for preservation; it was the only way."

Feds Restore Some Navajo Head Start Funds

WINDOW ROCK, Ariz. (AP) -- Federal officials partially restored funding for the Navajo Nation's Head Start program, which was suspended after the tribe was accused of failing to do employee background checks.

The decision frees up $9.2 million dollars for the Early Head Start program, which has a summer session scheduled to start Wednesday.

The Administration for Children and Families told tribal officials earlier this month that they were prohibited from using money earmarked for its Head Start and Early Head Start programs. Authorities said the tribe failed to perform background checks and that an investigation turned up dozens of employees with criminal records.

Navajo Nation President Joe Shirley Jr. said the partial lift demonstrates the federal government is recognizing the steps the tribe is taking ''to correct a big problem.''

The remaining funding for the Head Start program will be suspended until the Navajo Nation implements its corrective action plan, which Shirley submitted to the federal government May 8.

Canada is a colonial country

It's actually surprising there are so few native blockades, considering the violence that's been done to First Nations communities

Andrew Orkin, Citizen Special

Published: Wednesday, May 10, 2006

This time the Indians are occupying a new non-native subdivision on land they say is theirs in Caledonia, Ont. A court injunction issued by a non-native judge is being defied. Citing signs of Warrior involvement or the influx of Indians from other communities, the OPP raided the occupation and arrested the occupiers "without violence." Many more Indians then barricaded Highway 6.

Six Nations Band Council says the occupiers are renegades and there is no recognized land claim involved. The Haudenosaunee blockaders have allegiance only to their ancient Six Nations confederacy traditional government. They are demanding nation-to-nation discussions with the federal Crown.

Frustration grows among local non-natives. Some are claiming that Caledonia is theirs by virtue of "conquest." Ministers and the provincial and federal governments say the occupiers are "illegals" because the Indians "sold or surrendered" their land in the 1800s and now have only a reserve. At the same time, these ministers call repeatedly for a peaceful outcome.

Ironically, a judicial inquiry into the shooting death of Dudley George at Ipperwash a decade ago grinds on in Forest, dissecting that Indian land occupation and its own ex parte (only one side appeared in court) injunction, renegades, police raid, arrests, ministerial pronouncements of illegality, and the state use of force.

It may be beneficial, and maybe even save some lives, if we explore the meaning of some of the key terms here.

Leaving the Wild, and Rather Liking the Change

SAN JOSÉ DEL GUAVIARE, Colombia — Since time immemorial the Nukak-Makú have lived a Stone Age life, roaming across hundreds of miles of isolated and pristine Amazon jungle, killing monkeys with blowguns and scouring the forest floor for berries.

But recently, and rather mysteriously, a group of nearly 80 wandered out of the wilderness, half-naked, a gaggle of children and pet monkeys in tow, and declared themselves ready to join the modern world.

"We do not want to go back," explained one man, who uses the sole name Ma-be, and who arrived with the others at this outpost in southern Colombia in March. "We want to stay near town. We can plant our own food. In the meantime the town can help us."

While it is not known for sure why they left the jungle, what is abundantly clear is that the Nukak's experience as nomads and hunter-gatherers has left them wholly unprepared for the world they have just entered.

The Nukak have no concept of money, of property, of the role of government, or even of the existence of a country called Colombia. They ask whether the planes that fly overhead are moving on some sort of invisible road.

They have no government identification cards, making them nonentities to Colombia's bureaucracy.

"The Nukak don't know what they've gotten themselves into," said Dr. Javier Maldonado, 27, a physician who has been working with them.

Yale Historian Finds Geronimo Clue - New York Times

HARTFORD, Conn. (AP) -- A Yale University historian has uncovered a 1918 letter that seems to lend validity to the lore that Yale University's ultra-secret Skull and Bones society swiped the skull of American Indian leader Geronimo.

The letter, written by one member of Skull and Bones to another, purports that the skull and some of the Indian leader's remains were spirited from his burial plot in Fort Sill, Okla., to a stone tomb in New Haven that serves as the club's headquarters.

According to Skull and Bones legend, members -- including President Bush's grandfather, Prescott Bush -- dug up Geronimo's grave when a group of Army volunteers from Yale were stationed at the fort during World War I. Geronimo died in 1909.

''The skull of the worthy Geronimo the Terrible, exhumed from its tomb at Fort Sill by your club... is now safe inside the (Tomb) together with his well worn femurs, bit & saddle horn,'' according to the letter, written by Winter Mead.

80,000 Native Canadians to Be Compensated for School Abuse - New York Times

TORONTO, April 26 — In a long delayed conclusion to a dark chapter of Canadian history, negotiators have reached an agreement to compensate 80,000 Native Canadians who attended a government-financed school system where many suffered physical and sexual abuse.

The widespread incidence of alcoholism, family violence and incest in many Native Canadian communities has long been linked to the experiences of generations who attended the so-called residential schools, which were dedicated to forced assimilation and operated for more than a century, until the 1980's.

Typically, government agents forced Inuit, Cree and other children to leave their parents and attend the schools, where they were harshly punished for speaking their own languages or practicing their religions.

Negotiators representing the government, native peoples and several churches that administered the schools agreed that nearly $2 billion would be paid out in damages. Payments are set to begin next year, but will possibly be accelerated for the elderly and the sick.

The accord, which negotiators called one of the largest damage settlements in Canada's history, needs cabinet and court approval, but that is considered a formality.

Jim Prentice, the Indian affairs and northern development minister, announced the agreement without fanfare on the floor of the House of Commons on Tuesday afternoon. There was no official apology, although the federal government had already admitted that sexual and physical abuse in the schools was widespread.

Three Schools Lose Appeals on Indian Mascots

INDIANAPOLIS (AP) -- Despite a letter from one tribal leader in support of the Fighting Sioux nickname, North Dakota lost its appeal to the NCAA on Friday while Illinois and Indiana University of Pennsylvania didn't fare any better.

The governing body's executive committee rejected appeals from all three schools that would have allowed them to use Indian nicknames or images without penalty. Bradley, the fourth school with an appeal, became the nation's first to appear on a five-year watch list.

The NCAA's message was clear: It would not retreat from its policy banning the use of ''hostile'' and ''abusive'' Indian nicknames, mascots and imagery at championship events.

''The NCAA has a responsibility to make sure its events are treated with respect for all and making sure that the environment is fully respectful,'' NCAA president Myles Brand said during a conference call.

Mohawks and Others Block Trains in Ontario to Protest Land Use

TORONTO, April 21 — Native Canadian protests spread across southern Ontario on Friday over a land dispute dating back to the Revolution, with Mohawks stopping at least a dozen freight trains and interrupting passenger train service between Montreal and Toronto.

There were no reported arrests or injuries.

CN Rail won a court injunction ordering the removal of demonstrators should protests continue. Via Rail, the national passenger line, announced it could no longer take weekend reservations on trains linking Toronto with Ottawa and Montreal, the nation's busiest routes, and was obliged to charter buses to honor existing reservations.

The demonstrations began at the end of February, when Mohawks of the Six Nations, a confederacy of Native groups, occupied a road outside Caledonia, an Ontario farming town, contending that a developer was building a housing project on Native land nearby.

The protests received little attention until the Ontario provincial police raided the group and arrested 16 people before dawn on Thursday. A scuffle left three officers injured, including one who was hit on the head by a bag of rocks and needed stitches. A few protesters said they had been hurt by police Taser guns.

The police action seemed only to feed the protests, as about 200 people returned to the site to build makeshift barricades, heap piles of gravel and burn tires and an abandoned van on the road.

Native protesters wearing camouflage pants and bandanas manned the barricades on the same road through Friday, but the police said they had no immediate plans to remove them again.

"We obviously prefer to have peaceful resolutions," said Prime Minister Stephen Harper. "But we gather there has been some attempt at that, and the situation is quite complex on the ground."

Leaders from the Six Nations reserve are meeting with officials from the federal and provincial governments to try to settle the matter.

The dispute, involving a 100-acre plot, has its roots in a 1784 agreement in which Britain granted a large strip of land in what is today southwestern Ontario to Natives in gratitude for their support against the American colonial rebels. The Six Nations surrendered the land in 1841, but Native activists filed a lawsuit in 1995 claiming that the agreement was made under duress, and that in any case the authorities had failed to meet their commitments.

Cynthia Wesley-Esquimaux, a professor of aboriginal studies at the University of Toronto, said the Caledonia land dispute "could become a symbol of the broader dissatisfaction with how the government has dealt with land claims."

On Friday, Mohawks from the Tyendinaga reserve, near Belleville, set fires beside a CN Rail track and used two school buses to block traffic on a nearby road.

Natives of the Akwesasne reserve, near Cornwall, picketed a road near a busy American border crossing, and a group of Mohawks blocked the Mercier bridge near Montreal for nearly half an hour, interrupting commuter traffic.

Idaho Murals of Lynching Cause Debate

BOISE, Idaho, April 15 (AP) — For 66 years, two murals depicting the lynching of an Indian have been attached to a staircase wall in an abandoned county courthouse here.

The Idaho Legislature plans to move into the old courthouse in 2008 while the state Capitol is renovated.

Lawmakers, historians and Indian leaders disagree over whether the murals should be preserved as history or removed or covered up as disturbing and offensive.

"They should be painted over," said Claudeo Broncho of the Shoshone-Bannock Tribes, whose traditional territory included Ada County, where Boise is.

Others want to keep the murals as reminders of injustices committed against Indians. "The shame is not on those who painted the picture, but on those who refuse to acknowledge our history for what it is," said Ted Howard, cultural resources director for the Shoshone-Paiute Tribes.

Teeing Off in Indian Country

IN the late 60's, Wendell Chino, the innovative and autocratic president of the Mescalero Apache Nation in southeastern New Mexico, surveyed some fallow fields of oats on his poor, mountainous reservation and declared the land ideal for one of his entrepreneurial brainstorms.

Mr. Chino, who died in 1998, championed economic development projects like sawmills, ski runs and legalized gambling. But before roulette wheels ever arrived, when the poorest Mescaleros still lived in canvas tents and tepees, he stunned his tribe by proposing a 250-room hotel and championship golf course, the first destination golf resort in New Mexico.

"It was completely beyond the minds of any of us here," said Freddie Peso, 67, a Mescalero sculptor and longtime tribal council member. "I knew nothing about golf or resorts. No one here played golf. And neither did Wendell Chino."

In 1975, Mr. Chino's dream was realized as the humble, all-wood Inn of the Mountain Gods, and its 7,000-foot-elevation golf course became what is believed to be the first tribal-owned course in the nation. It was an immediate hit, and it pioneered a once-unthinkable cultural curiosity: thousands of upscale duffers finding golf nirvana in remote Indian country.

Today, there are more than 50 tribal-owned courses in some 17 states, with several more under construction. From the San Carlos Apache tribe's Apache Stronghold Golf Club in the Sonoran Desert of Arizona to the Mohicans' Pine Hills Golf and Supper Club in the Wisconsin woods, tribal courses have changed Indian country's physical and cultural landscape, helped diversify the tribes' casino-dependent economies and given American golf some of its finest new playgrounds.

$25,000 to Lobby Group Is Tied to Access to Bush

WASHINGTON, March 9 — The chief of an Indian tribe represented by the lobbyist Jack Abramoff was admitted to a meeting with President Bush in 2001 days after the tribe paid a prominent conservative lobbying group $25,000 at Mr. Abramoff's direction, according to documents and interviews.

The payment was made to Americans for Tax Reform, a group run by Grover G. Norquist, one of the Republican Party's most influential policy strategists. Mr. Norquist was a friend and longtime associate of Mr. Abramoff.

The meeting with Mr. Bush took place on May 9, 2001, at a reception organized by Mr. Norquist to marshal support for the president's 2001 tax cuts, which were pending before Congress. About two dozen state legislators attended the session in the Eisenhower Executive Office Building on the White House grounds. The meeting was called to thank legislators for support of the tax-cut plan, an issue on which the tribal leader had no direct involvement.

Mr. Norquist attended the meeting, along with Mr. Abramoff and the tribal leader, Raul Garza of the Kickapoo Traditional Tribe of Texas. It is not clear what role, if any, Mr. Norquist played in getting Chief Garza into the meeting, and there is no suggestion that the White House was aware of the $25,000 payment.

But the transaction adds new details to what is known about how Mr. Abramoff used his links to well-connected conservatives to establish himself among his lobbying clients as having access to the highest levels of power in Washington. Mr. Abramoff has pleaded guilty to conspiring to corrupt public officials and is cooperating with the Justice Department investigation.

Linguists Find the Words, and Pocahontas Speaks Again

In the new movie about Jamestown, the first permanent English settlement in North America, founded in 1607, the paramount Indian chief Powhatan asks Capt. John Smith where his people came from. The sky?

Responding to the question, translated by an Indian whose smattering of English probably came indirectly from the earlier failed Roanoke colony in North Carolina, Smith replies: "The sky? No. We come from England, an island on the other side of the sea."

The dialogue continues as the interpreter puts Smith's reply in Powhatan's own words, Virginia Algonquian, a language not spoken for more than two centuries. Like most of the 800 or more indigenous languages of North America when Europeans first arrived, Powhatan's became extinct as Indians declined in number, dispersed and lost their cultural identity.

But a small yet growing number of linguists and anthropologists has been busy in recent years recreating such dead or dying Indian speech. Their field is language revitalization, the science of reconstructing lost languages. One byproduct of the scholarship is the dialogue in Virginia Algonquian for the movie "The New World."

Dizzying Rise and Abrupt Fall for a Reservation Drug Dealer

LUMMI INDIAN RESERVATION, Wash. — For a time, Room 246 at the Scottish Lodge Motel, 13 miles south of the Canadian border, was a Shangri-La for Eugenia Phair.

With its stained carpets, its stench of vomit and stale cigarette smoke, its bathroom sink smudged with burn marks from the crack-cocaine cooks who had used the room before, Room 246 was where her drug smuggling operation began to take off, she said, the first headquarters of what would become a well-organized and lucrative drug ring on and around this reservation.

Over the next few years, Ms. Phair, 26, a Lummi Indian, and her family grew flush and dizzy with drug money, as she rocketed to the top in the ripe and cutthroat world of Indian drug trafficking, selling painkillers, she said, to everyone including tribal officials and jobless strung-out addicts.

"It was almost an answer to your prayers," said Ms. Phair, who was released on Feb. 6 after serving 20 months in state prison. "If you came from rags and then you had a chance at riches, wouldn't you choose riches? If you lived your whole life in poverty and then you had a chance to be rich, what would you do? It's almost impossible. I never had anything ever, no new clothes, no school-clothes shopping, no nothing at all. Then you're able to have your kids go to a good school and look nice and fit in. I never fit in."

Drug Traffickers Find Haven in Shadows of Indian Country

ST. REGIS MOHAWK RESERVATION, N.Y. — He had eluded the authorities for years. Witnesses against him had mysteriously disappeared. Shots were fired from his highly secured compound here last year when the state police tried to close in.

The man, John V. Oakes, like a fast-rising number of American Indian drug traffickers across the country, saw himself as "untouchable," as one senior investigator put it, protected by armed enforcers and a code of silence that ruled the reservation.

After he was finally arrested last May, Mr. Oakes was recorded from jail talking on the phone with his estranged wife. "I can't believe people let this happen to me," he said, according to Derek Champagne, the Franklin County district attorney who listened to the recorded call. "You can't touch me. I'm on the reservation, and I do what I want."

Investigators described Mr. Oakes as an intimidating trafficker who concentrated on stealing drugs and cash from a prosperous and growing cluster of criminals who, like Mr. Oakes, have built sprawling mansions near worn-down trailers on this reservation straddling the Canadian border.

As Tribal Leaders, Women Still Fight Old Views

PINE RIDGE, S.D.— Political life has been tense for Cecelia Fire Thunder since a little over a year ago, when she defeated Russell Means to become the top leader of the Oglala Sioux tribe, often remembered for its male leaders of long ago, men like Crazy Horse and Red Cloud.

Mr. Means, an American Indian activist and actor, challenged Ms. Fire Thunder's election in a federal lawsuit. Months later came the calls from some tribe members for her impeachment, amid complaints she had unilaterally made questionable financial choices and ignored the wishes of respected elders.

The Tribal Council voted in December to drop the impeachment complaint and keep Ms. Fire Thunder, but by then she and many of her supporters had come to believe that her sex was really at the root of so much turmoil. Though some disagree with Ms. Fire Thunder's assertion of bias, she stands as an illustration of the shifting role American Indian women are playing in tribal governments.

Ms. Fire Thunder is the first woman to be elected president here on Pine Ridge, the country's second largest reservation in land area, and one of a growing group of women Indian leaders. Since 1999, at least 11 leaders, including Ms. Fire Thunder, have become the first women elected to the top post on their tribes' governing councils.

Inca Show Pits Yale Against Peru

NEW HAVEN, Jan. 26 — By any conventional measure, Yale's exhibition about Machu Picchu would seem a windfall for Peru. As one of the most ambitious shows about the Inca ever presented in the United States, drawing over a million visitors while traveling to half a dozen cities and back again, it has riveted eyes on Peru's leading tourist attraction.

Peru has asked for the return of many of the artifacts in "Machu Picchu," an exhibition now back at the Peabody Museum at Yale University. More Photos >
Yet instead of cementing an international partnership, the exhibition, which returned to the Peabody Museum of Natural History at Yale in September, has brought a low ebb in the university's relations with Peru. At issue are a large group of artifacts that form the core of the show, excavated at Machu Picchu in a historic dig by a Yale explorer in 1912. The government of Peru wants all of those objects back.

Peru contends that it essentially lent the Machu Picchu objects to the university nearly a century ago and that the university has failed to return them. Yale has staunchly rebuffed Peru's claim, stating that it returned all borrowed objects in the 1920's and has retained only those to which it has full title.

NavaHoax

Did a struggling white writer of gay erotica become one of multicultural literature’s most celebrated memoirists — by passing himself off as Native American?
By MATTHEW FLEISCHER

In June of 1999 a writer calling himself Nasdijj emerged from obscurity to publish an ode to his adopted son in Esquire. “My son is dead,” he began. “I didn’t say my adopted son is dead. He was my son. My son was a Navajo. He lived six years. They were the best six years of my life.”

The boy’s name was Tommy Nothing Fancy and Nasdijj wrote that he and his wife adopted Tommy as an infant and raised him in their home on the Navajo reservation. At first, Tommy seemed like a healthy baby, albeit one who consistently cried throughout the night. “The doctor at the Indian Health Service said it was nothing. Probably gas.”The Esquire piece, as successful as it was heartbreaking, was a finalist for a National Magazine Award and helped establish Nasdijj as a prominent new voice in the world of nonfiction. “Esquire’s Cinderella story,” as Salon’s Sean Elder called it, “arrived over the transom, addressed to no one in particular. ‘The cover letter was this screed about how Esquire had never published the work of an American-Indian writer and never would because it’s such a racist publication,’ recalls editor in chief David Granger. ‘And under it was... one of the most beautiful pieces of writing I’d ever read.’ By the time the piece was published in the June issue, the writer (who lives on an Indian reservation) had a book contract.”

Morales seeks blessing at ancient Indian temple

We're going to end the colonial state,' Morales says

Saturday, January 21, 2006; Posted: 7:07 p.m. EST (00:07 GMT)

TIWANAKU, Bolivia (AP) -- Bolivian President-elect Evo Morales, dressed in a bright red tunic worn only by important pre-Incan priests, promised Saturday to do away with vestiges of this country's colonial past in a spiritual ceremony at an ancient temple on the eve of his inauguration.

To roars from the crowd of tens of thousands, the nation's first Indian leader and fierce critic of U.S. policies toward Latin America called his landslide election a victory for the world's indigenous populations, and said it was evidence that poor countries can challenge rich, developed nations.

"With the unity of the people, we're going to end the colonial state and the neoliberal model," said the leftist Morales, who spoke mostly in Spanish but also offered greetings in the Aymara language he grew up speaking as a boy.

Cherokee poet Mike Austin passes on

Mike Austin, Cherokee poet living in Vienna, went to the spirit world on Jan 11, 2006. He was a dear brother who did heroic work as a social worker, recovering drug addicts in the subway system of Vienna. His funeral will be January 24 in Vienna. -- Lance Henson

O'odham linguist comes to Washington

WASHINGTON - Hearing a phrase of Tohono O'odham in Washington is like catching sight of a rare and beautiful bird. It's a language of hushed, lilting sounds, perfect for making songs about rain and corn or writing poems about desert clouds.

That's how Ofelia Zepeda, linguist and writer, began a public talk at the National Museum of the American Indian one evening late this fall - in O'odham, her native tongue. She was in town to attend meetings on Native language preservation and to sign copies of ''Home: Native People in the Southwest,'' a companion book she co-authored for a recent exhibit at the Heard Museum in Phoenix.

Like many people native to the Southwest, Zepeda's life is a braid of different languages and lands.

Her parents crossed over from Sonora, Mexico in the 1950s and settled on the periphery of the O'odham reservation in Arizona. Zepeda was born in a wooden row house in Stanfield, surrounded by fields of cotton, and didn't speak any English until she was 7. She told her audience she felt ''too lazy'' for the labor of picking cotton and decided to get an education instead, becoming the first in her family to finish high school. In fact, she may be the first person in American history to earn a doctorate in linguistics and a prestigious MacArthur Fellowship for being too ''lazy.''

Evidence Found for Canals That Watered Ancient Peru

In the Andean foothills of Peru, not far from the Pacific coast, archaeologists have found what they say is evidence for the earliest known irrigated agriculture in the Americas.

An analysis of four derelict canals, filled with silt and buried deep under sediments, showed that they were used to water cultivated fields 5,400 years ago, in one case possibly as early as 6,700 years ago, archaeologists reported in a recent issue of The Proceedings of the National Academy of Sciences.

Other scholars hailed the discovery as adding a new dimension to understanding the origins of civilization in the Andes. The canals are seen as the long-sought proof that irrigation technology was critical to the development of the earliest Peruvian civilization, one of the few major cultures in the ancient world to rise independent of outside influence.

It was assumed that by 4,000 years ago, perhaps 1,000 years earlier, large-scale irrigation farming was well under way in Peru, as suggested by the indirect evidence of urban ruins of increasing size and architectural distinction. Their growth presumably depended on irrigation in the arid valleys and hills descending to coastal Peru. But the telling evidence of the canals had been missing.

Then Tom D. Dillehay, an archaeologist at Vanderbilt University, started nosing around the Zaña Valley, about 40 miles from the ocean and more than 300 miles north of Lima.

On the south side of the Nanchoc River, he and his team uncovered traces of the four canals, narrow and shallow, lined with stones and pebbles, extending from less than a mile to more than two miles in length. The canals ran near remains of houses, buried agricultural furrows, stone hoes and charred plants, including cotton, wild plums, beans and squash.

Forces Clash on Tribal Lands

BLACK MESA, Ariz. - The gigantic earth-moving crane sits idle, a 5,500-ton behemoth stilled by a legal, cultural and environmental dispute playing out far from the rich vein of coal beneath the desert of remote northeastern Arizona.

The rig, known as a dragline, may never again scrape the earth's surface at the Black Mesa Mine to get at the coal beneath the Hopi and Navajo lands.

Some welcome the idling of the earth-gobbling beast, a symbol, they say, of the rape of the land and precious water below. Others, mostly American Indians who have come to depend on the high-paying jobs at the mine, are furious.

For 35 years, the Black Mesa Mine has produced coal for a power plant in southern Nevada. But it suspended operations at the end of December, ending the jobs of nearly 200 people.

Most of them are members of the Navajo Nation and the Hopi Tribe whose livelihood and dreams depend on work at the mine, jobs that pay as much as $80,000 a year in wages and benefits, 10 times the average annual income on the reservations.

The mine is ceasing work indefinitely because the sole power plant it supplies, the Mohave Generating Station 273 miles away in Laughlin, Nev., is shutting down under a legal agreement with environmental groups that sued because of repeated pollution violations.

Senecas Add Hotel to Niagara Falls Casino

NIAGARA FALLS, N.Y., Dec. 30 - The new Seneca Niagara Casino and Hotel does not just dominate the skyline of the one-time Honeymoon Capital of the World. For all practical purposes, the 26-story glass-and-steel building, which officially opened on Friday, is the skyline on the American side of the Niagara River.

The 26-story Seneca Niagara Casino and Hotel is at the end of Falls Street in Niagara Falls, N.Y.
Jutting from land owned by the Seneca Nation in downtown Niagara Falls and adjoining the Senecas' existing casino, the $240 million hotel and its colored glass and lights, arrayed in American Indian patterns, contrasts sharply with the decaying neighborhoods that surround it.

"People have been coming here for years, and the place looked like it looks," said David Rosenwasser, the president and chief executive of the Niagara Tourism and Convention Corporation. "Now, there's a sign of life, and it's so large it subliminally sends a message."

To residents and business owners, the message is mixed.

Proponents mention the 1,000 jobs created by the hotel, bringing the work force of the city's largest employer to about 3,000. The city receives a share of the revenue, $14 million in 2004.

But owners of many local restaurants and bars say they have lost regular customers to the casino. "It just hurts when you hear people say, 'I went to the casino and had a free meal and a drink,' " said Kathy Lewis, who owns Kelly's Korner, a neighborhood restaurant and tavern about five miles from the casino. "You didn't have a free meal or drink - you might have lost $100 to get that bottle of beer."

Homeless for Over a Century, a Tribe Awaits U.S. Redemption

GREAT FALLS, Mont. - Here at the base of a rise called Hill 57, a steady, cold wind blows on a cloudless day as James Parker Shield and Russ Boham tell of life for the landless Little Shell Tribe of Chippewa Indians.

James Parker Shield helps lead an effort by the Little Shell Tribe of Chippewa Indians to win federal recognition, which would mean money to buy land.
The tribe, its land taken away more than a century ago, squatted in Great Falls and elsewhere in north-central Montana through the late 1960's, living as many as 12 to a tar-paper shack without plumbing, and scavenging at the dump for scrap metal, rags and food. Parents often ran afoul of state child welfare officials. "They'd see you sleeping in a car body and take you away from your family," said Mr. Boham, who, like Mr. Shield, was among those shipped to the state orphanage when he was a child.

Today, with most of its members living in public housing around Great Falls, Mr. Shield and Mr. Boham are leading a protracted fight for government recognition of the tribe. Recognition would allow their people to gain control of federal money to buy land here for a tribal headquarters and housing, and to win back a measure of dignity.

The 112 families led by Chief Little Shell lost their North Dakota homeland to the government in 1892 when a chief of the Pembina Chippewa signed away their rights to it, without their authority and in their absence. The Little Shell had left home, in the Turtle Mountain area, to go hunting, and an Indian agent forced the other Chippewa to accept the Ten Cent Treaty - so called by Indians because it bought about 10 million acres of Chippewa land, including that of the Little Shell, for a million dollars.

Ever since, the Little Shell have known only diaspora.

Democrat Returning Donations From Abramoff's Tribal Clients

WASHINGTON, Dec. 13 - The ranking Democrat on the Senate committee investigating the Republican lobbyist Jack Abramoff announced on Tuesday that he was returning $67,000 in political contributions from Mr. Abramoff's former partners and Indian tribe clients.

The lawmaker, Senator Byron L. Dorgan of North Dakota, has been accused of hypocrisy by Republicans for having not acknowledged the contributions from Mr. Abramoff's clients while at the same time sharply criticizing him in hearings of the Senate panel, the Indian Affairs Committee.

"Even though those contributions were legal and fully reported as required by law, I will not knowingly keep even one dollar in contributions if there is even a remote possibility that they could have been the result of any action Mr. Abramoff might have taken," Mr. Dorgan said in a statement emphasizing that he had never received a direct contribution from Mr. Abramoff himself.

Mr. Abramoff is now the subject of a federal grand jury investigation in Washington focused on whether his lobbying operation corrupted public officials, including members of Congress, to get them to perform official acts for Indian tribes and their gambling operations. His former lobbying partner Michael Scanlon pleaded guilty last month to conspiracy to bribe public officials.

While Mr. Abramoff and Mr. Scanlon urged their Indian tribe clients to shower most of their political contributions on Republicans, they also urged the tribes to be generous with some Democrats, including Mr. Dorgan and others who might be able to assist on legislation that the tribes sought. Mr. Dorgan has served on the Indian Affairs Committee since 1993.

The senator has been the focus of recent articles by The Associated Press into the timing of a series of contributions from Indian tribes and actions he took that were seen as favorable to them. His decision to return the money was first disclosed in an interview with The Forum, a newspaper in Fargo, N.D., that published an account of it Tuesday.

In his statement, Mr. Dorgan described Mr. Abramoff as a "corrupt individual who bilked Indian tribes out of tens of millions of dollars." He said, "I have never met Jack Abramoff, I have never received a political contribution from him, and I have never knowingly received one that was directed by him." A spokesman for Mr. Abramoff had no immediate response.

A spokesman for Mr. Dorgan, Barry E. Piatt, said the senator had directed his staff to review donations both to his campaign committee and to his political action committee, the Great Plains Leadership Fund, and return any from Mr. Abramoff's former tribal clients or former lobbying partners.

Earliest Known Maya Painting Found

Archaeologists reported yesterday that they had uncovered a masterpiece of Maya art showing a surprisingly early flowering of the civilization, well before the classical period that began after A.D. 250.

The find, a 30-by-3-foot mural in vivid colors depicting the ancient culture's mythology of creation and kingship, is the centerpiece of a larger mural, parts of which were first discovered and exposed in Guatemala four years ago. New radiocarbon tests revealed the painting to be 200 years older than originally estimated, dating to about 100 B.C.

"In Western terms," said William Saturno, an archaeologist at the University of New Hampshire who is a research associate at Harvard, "it's like knowing only modern art and then stumbling on a Michelangelo or a Leonardo."

In a statement released by the National Geographic Society, a supporter of the research, Dr. Saturno wrote, "The mural shows that early Maya painting had achieved a high level of sophistication and grace well before the great works of the Classic Maya in the seventh century." The mural appeared to have extended around all four walls of the chamber, only two of which were standing when archaeologists excavated the site, known as San Bartolo. The western wall was the centerpiece, the wall that people faced as they entered the room. The mural there shows two coronation scenes: one mythological, the other the coronation of a real king.

The first part of the mural illustrates the Maya creation story. Four deities represent the creation of water, land, sky and paradise. At the center, the maize god crowns himself king. Archaeologists said they were having trouble deciphering the glyphs of the much earlier Mayan script.

Karl Taube of the University of California, Riverside, a member of the research team and an expert on Maya art, said the murals provided an unparalleled view of the early development of Maya mythology and art. The painting is on a flat plaster surface and is composed of a greater variety of colors - oranges and yellows, grayish blues, gray, red - than the previously uncovered section.

"All too often, such artifacts are broken or heavily eroded," Dr. Taube said. "In contrast, the murals at San Bartolo are in brilliant polychrome."

Archaeologists are at a loss to understand the role the chamber had in Maya culture. Dr. Saturno suggested that it could have been the room - something like the greenroom in television studios - where the king rehearsed his public performances reinforcing his mythic right to rule.

In recent excavations at San Bartolo, Mónica Pellecer Alecio, a Guatemalan archaeologist, found what experts say is the oldest known Maya royal burial.

Medicine Men Help Care for Veterans

PRESCOTT, Ariz. (AP) -- When Albert Laughter unpacks his medical supplies, preparing to treat the military veterans who are his patients, he finds no stethoscope or thermometer.

His examination room doesn't have walls to speak of. It is made of canvas and wooden poles, a teepee with a small fire ring inside. His supplies -- pheasant and eagle feathers, cornmeal, sage and other herbs -- come wrapped in small leather pouches.

Laughter, a Navajo medicine man, cares for warriors as five generations of his forebears have: with traditional herbs, songs and ceremonies. But unlike his ancestors, he does it as a healer under contract with the federal government.

Laughter's services are part of a small assortment of programs run by the Department of Veterans Affairs to treat American Indian veterans for post-traumatic stress disorder and other maladies.

''Our culture, even though we live in the 21st century, we come back to the ceremonies, we come back to where the fire is, come back to where the herbs is, come back to where the songs is,'' said Laughter, who does his work in Navajo and in English at the VA medical center in Prescott and on northern Arizona reservations.

The Myth of the Native Babe: Hollywood's Pocahontas

NATIVE AMERICANS have taken a beating in American cinema dating back to silent pictures, generally depicted as marauding terrorists at worst or noble savages at best. Against this backdrop of violence, warriors like Geronimo, Sitting Bull and Crazy Horse have played recurring roles, but pacifists like Pocahontas have proven more elusive.

Despite her status as a key figure in our nation's birth, the Powhatan princess - a mere 10 to 12 years old when she first befriended the English explorer Capt. John Smith and the Jamestown settlers in 1607 - has been mostly relegated to obscure B movies that relied more on legend than fact. The 1953 United Artists clunker "Captain John Smith and Pocahontas" veered so far off the tracks of history that it married the lead characters, serving up lines like "It may well be that on the shoulders of that Indian girl will rest the whole future of Virginia."

Four decades later, the animated Disney box office hit "Pocahontas" depicted its heroine as an exquisitely beautiful, fully formed woman with flowing black hair, almond-shaped eyes and just the hint of a nose, and Smith as a dashing adventurer with square jaw, Herculean build and a blond surfer mane. It was "Romeo and Juliet" without the tragic ending.

But come Christmas Day, New Line Cinema and the writer-director Terrence Malick will offer in "The New World" what promises to be a far more complex take on the Jamestown saga and its clash of cultures between English colonists and the Powhatan tribes. The project, as is usual with Mr. Malick's work, has been shrouded in secrecy, though publicity materials have stressed the verisimilitude of a film shot close to where the actual events took place along Virginia's Chickahominy and James Rivers, before wrapping in London.