QUEBEC TO ADOPT UN DECLARATION ONTHE RIGHTS OF INDIGENOUS PEOPLE

Quebec to adopt Declaration




QUEBEC CITY – The Assembly of First Nations of Quebec and Labrador has endorsed an initiative by the Parti Quebecois urging the Quebec government to endorse the United Nations Declaration on the Rights of Indigenous Peoples.

The PQ is the opposition to the Quebec Liberal Party, which is currently in power in the province. The PQ recommended adoption of the Declaration by Quebec’s National Assembly, the province’s legislative body.

“We are satisfied with the progress of the PQ proposal to have the National Assembly recognize the Declaration,” said Ghislain Picard, AFNQL chief. “We strongly wish that, once supported, the government of Quebec will respect all the articles as well as the values attached to it in its areas of competence. We are calling out for respect of the United Nations Declaration on the Rights of Indigenous Peoples in its entirety and at all levels.”

The AFNQL represents 43 indigenous communities of Abenaki, Algonquin, Atikamekw, Cree, Huron-Wendat, Maliseet, Micmac, Mohawk, Montagnais-Innu and Naskapi peoples in Quebec and Labrador. It is linked to the Assembly of First Nations, the national organization that represents all First Nations citizens in Canada.

The Quebec government responded quickly to the push from its opposition party, indicating on May 6 that it intends to endorse the international indigenous human rights document.

Quebec’s Aboriginal Affairs Minister Pierre Corbeil said his government is going to work with opposition parties to bring a motion supporting the Declaration to the National Assembly before the current session ends in June, according to the Montreal Gazette.

If the motion is successful, Quebec will be the first province in Canada to adopt the Declaration. In the United States, the Maine State Legislature adopted the Declaration in 2008.

The province is continuing bilateral discussions with the federal government in Ottawa on the issue, Corbeil said.

“It will be up to Canada to take (a) position at the United Nations, but that doesn’t prevent us from getting a consensus on the issue at the national assembly.”

In September 2007, 143 countries voted at the U.N. General Assembly to adopt the Declaration on the Rights of Indigenous Peoples, a document 20-plus years in the making that defines and protects the human rights of the world’s 370 million indigenous peoples.

Canada and the U.S. are the only nation states remaining that have not adopted the document. Canada, the U.S., Australia and New Zealand voted against it. Australia has since adopted the Declaration, and New Zealand announced its support of the Declaration April 19 during the opening day of the Ninth Session of the UN’s Permanent Forum on Indigenous Issues in New York.

During the Forum, Picard presented a joint statement on behalf of the AGNQL, the AFN, and other human rights organizations that said, “We request the government (of Canada) to instantly adopt this vital human rights instrument without qualifications. The Declaration sets out minimum standards with respect to rights that the states must respect. The government must ensure that the laws of Canada, including the Indian Act, comply with the Declaration and not vice versa.”

Canada announced it would adopt the Declaration during this year’s March 3 Speech from the Throne by Canada’s Governor General Michaelle Jean, who referred to the Declaration as “an aspirational document.” In his response to the Throne Speech, Conservative Prime Minister Stephen Harper said the Canadian government “will take steps to endorse [the Declaration] in a manner fully consistent with Canada’s Constitution and laws.”

The language has raised concerns among indigenous leaders that Canada does not intend to accept the Declaration as a whole and fully implement it, as was urged in a motion adopted by the House of Commons in April 2008. But anything less than full endorsement would perpetuate the status quo, they say.

The PQ fell into the same conditional stance in urging the National Assembly to adopt the Declaration.

PQ leader Pauline Marois said her party fully supports the declaration – as long as it doesn’t threaten the territorial integrity of a possible independent Quebec. Quebec sovereignty, or separatism, has been an aspirational goal of PQ for decades.

Marois said Article 46 of the declaration eased her concerns about the state’s potential loss of land or political power to indigenous peoples.

The article states that the declaration doesn’t authorize or encourage “any action which would dismember or impair, totally or in part, the territorial integrity or political unity of sovereign and independent states.”

The Gazette published a scathing editorial called “Double standards on both sides of the aisle” that criticized the provincial government for its intention to adopt what it called “this fatuous mess of a Declaration.”

The editorial accuses the province of playing politics with the Declaration.

“Of course, Quebec was careful to make sure, in advance, that this gesture, which seems intended to embarrass Ottawa, will not actually cost this province any money or power. … It’s particularly striking that Marois was so determined to make sure Native peoples could never secede from a sovereign Quebec. How’s that for a double standard?”

Eric Cardinal, a spokesman for the AFNQL, said debate over possible conditions is “really just political.” The Declaration exists as a whole and already creates obligations on states whether they voted for or against it, Cardinal said.

“The indigenous nations already use the Declaration to support their positions in cases. If the Canadian government officially recognizes the Declaration, maybe it would help us to put more pressure in court on judges. That’s what we hope for. We know it could not be perfect,” Cardinal said. “Canada could put some conditions on its endorsement. We won’t be happy with that, but an official recognition could still help us. They can say (they have conditions) but it’s not really for them to choose or decide. It’s the courts and the international system that will decide.”



Indian Country Today- May 20, 2010

CELEBRATING OUR ANCESTORS AT GLEN COVE!!!

Dear Shellmound Friends,

It is with great excitement that we are passing on this wonderful news!!! As of Today May 14, 2010 , Museums and agencies that receive federal monies will be required to return "culturally unidentifiable remains".

This includes my ancestors. I want to thank all of you for your prayers, support and footsteps as we undertook together a great feat in paying respect to those who came before us.

We would like to celebrate this blessing by coming together on Saturday May 29th, 2010 , 3pm, at the Glen Cove site in Vallejo and have a potluck lunch. It would be a great reunion to see those of you that helped with making our prayers for our ancestors return closer to a reality.

Please come as you would for a walk. Bring your own plate, bowl, cup and silverware. Bring Tarps or blankets to sit on or a chair if you are unable to get on the ground. Bring your favorite dish or drink to share. Bring your stories and your smiles.

This circle is open to everyone that has assisted us through shelter, transport, food, walking, praying, protesting, educating, printing, donations or just offering words of encouragement. We would love to see all of you or as many as can come. Please share this invite with others that you know would love to come or you know has helped us in some way on our journey.. LETS CELEBRATE!!!!!!!

Peace and Blessings

Corrina

HELP ALEX WHITE PLUME'S FAMILY WITH YOUR DONATION

Dear Brothers & Sisters:

I am very sorry to report an emergency situation, which struck one of our dearest members.

Our brother, Alex White Plume, has lost 2 of his young nephews in a fatal car accident. We send our most sincere condolences to his family.

His sister, Alta White Butterfly, lost her young son, Tawapaha Luta (Red War Bonnet), and his sister, Romona White Plume, lost her son, Jered (Mata Ska - White Bear).

The devastation on this family is truly unbearable. The boys belongings were burned last night.

As we all know, funerals are very expensive, and these boys were young, there was no life insurance to help with their burial ceremonies.

I ask that you give from your heart and help with whatever donation you can make to ease the financial burden on the White Plume family. Donations can be sent to:

Mr. Alex White Plume
P.O. Box 71
Manderson, SD 57756

He will be sure to get the donations to his sisters.

We pray for the White Plume family's condolences, that our Great Creator have mercy on them in their time of grief.

Many blessings to you all for always being there when you are all needed.

Noquisi Tsisqua, Star

Red Shoulder Council
Indiani D' America Liberi
Feather Alert
Artists Against Bullying
Native American Poetry & Wisdom Writers
Red Hand Society

INDIAN COUNTRY'S HISTORICAL TRAUMA AND THE MENTAL HEALTH ISSUES OF THE 21 ST CENTURY

INDIAN COUNTRY'S HISTORICAL TRAUMA AND THE MENTAL HEALTH ISSUES OF THE 21ST CENTURY


By Mike (Ali) Raccoon Eyes Kinney





About 85% of Native People nationally have mental health issues such as anxiety-panic attacks, depression, and anger- violence issues. We as Native People must ask ourselves - "Why?"


It stems from two places; the first part is we suffer from Historical Trauma from the past. It is inter-generational. The second part of Historic Trauma is how Native People inter-generationally manifest the mental, emotional, and psychology along with the physical symptoms of diabetes, obesity and alcoholism. This combined equates both mental and physical health issues of Indian Country.

According Maria Yellow Horse Brave Heart, Ph.D. " Five hundred years of conquest death cultural deprivation, and mistreatment have left North American native populations with unresolved grief about their history, which must be openly discussed if it is going to be resolved."

Medical anthropologist Spero Manson, Ph.D.,: "What Native people living today experience counts more than what happened to their ancestors. Trauma is also associated with risk for and high rates of onset and poor control of diabetes, asthma,and chronic obstructive pulmonary disease."

Whether it is government commodities on the reservation or the food you buy in the super market or fast food restaurants, all of it has high quantities of sugar. Sugar contributes directly to diabetes, obesity and alcoholism, which in turn contributes to the mental health issues; anxiety-panic attacks, depression and anger-violence issues. They in turn manifest into cardio-vascular problems, strokes and heart attacks. All of these are directly linked and inter-connected as being the biggest killers of Native People in Indian Country.



Considering the issues of mental and physical health that transpires from Historical Trauma, it is imperative we have Spiritual answers to resolve these problems. I cannot emphasis enough that we as Native People are Creator's Holy People.


We must make a real spiritual commitment as Native individuals to quit beating ourselves up, pounding ourselves and attacking ourselves for crimes we have never committed with regards to Historical Trauma. In this Spiritual commitment, we as Indian people must empower ourselves by working daily at having better self-esteem, self-worth and self-value.



We have to learn how to reprogram ourselves as Indian individuals from a spiritual place. When you understand how Historical Trauma has handicapped and destroyed us mentally, psychologically and emotionally, then we can be better prepared to embrace the empowerment of our Native Spirituality and in turn the power of Spiritual transformation.



The second part of the reprogramming is addressing the sugar based food and drink you consume, and the issues of food consumption that lead to sugar addictions that lead to obesity, diabetes and alcoholism.


I am former 22-year alcohol career drinker, like many people in Indian Country. I have been sober for 12 years now. When I was abusing alcohol, I saw no vision, no hope and no tomorrow. While I was active in the Movement for more Human and Civil Rights for Indian Country, I still had no real plan with my alcoholism.



I had attempted to gain my sobriety, but always failed. I had issues of hatred for mainstream society and self-hatred issues of myself as being a mixed-blood Native person. All of the men of my family were inter-generational alcoholics who died in their late 30's or early 40's due to alcohol related diseases or accidents. Being sober and reaching the age of 57, I have outlived all of the men on my father's side of the family.



By my mid-40's I was still drinking and abusing alcohol. One day I was in a local bookstore looking in their Native section and saw a book that changed my life spiritually. It was entitled 'Lame Deer- Seeker of Visions'. In his autobiography, Elder Lame Deer had reclaimed his life from alcoholism and became a famous Spiritual Lakota holy man and doctor.


The chapter 'Getting Drunk and Going to Jail' had a profound message for me. I devoured every word describing what he experienced while being a career drinker. He clearly explained the cycle of alcohol addiction of why we as Native People drink-the sugar in the alcohol. He explained that all Native People were on a treadmill cycle of great quantities of sugar-based food and drink consumption. The sugar in the alcohol was a part of that cycle.



Elder Lame Deer radicalized me when I saw sugar and its relationship to alcohol.



At that time in my life, sugar was the only thing I lived for. Each day began with ten cups of coffee with great amounts of sugar before I went to work. My mornings at work included countless donuts and pastries, more coffee, and of course, more sugar. At lunchtime, I was off to the local bar for several glasses of wine ... more sugar. I finished the workday with more donuts and pastries, coffee and more sugar. Drinking malt liquor and eating overly processed foods like macaroni and cheese and grilled cheese sandwiches, fast food and more malt liquor kept me on the treadmill of destruction.



I had become a compulsive eater and craved foods that were high in sugar. I eventually beat the compulsive eating disorder during the first year of my sobriety from alcohol and lost 58 pounds. I am still working on my goal to reduce my intake of processed foods like white flour and sugar.



I went to the Creator and did prayer to ask for spiritual guidance and help to ensure my spiritual commitment to break the cycle of compulsive drinking and sugar addiction. By the third day of my sobriety, I knew that I had the strength to beat the addictions.


I have been sober for 12 years and can proudly tell you I have never once relapsed with alcohol and I lost 58 pounds in the first year of my sobriety.


'IN ORDER TO HAVE BASIC SPIRITUAL TRANSFORMATION, ONE MUST BE EMPOWERED BY TRADITIONAL NATIVE SPIRITUALITY '



The Creator shows us by example that we must sacrifice something lesser in order to have something greater. In order to return to Native spirituality and to make Spiritual transformation, one must learn our songs, our dances, learn the medicines and above all else; learn the Prayers.



Every thought and word is a prayer. There are different ways of Praying. The Spiritual power of prayer can permit Native people to do anything in a good way. If you do not do the medicine or prayer in the right way, then you can't expect to benefit from it. Every thought and word, 24 hours a day is a prayer.

That is what has to guide our lives.


The Creator is interested in what is good and spiritually right for us. We have to approach the Creator in a good and humble way. When a Native individual has become gifted with spiritual blessing from the Creator, it represents a different kind of power, a different kind energy and a different kind of strength for we Native people.



The Creator wants you stand up and be proud when you pray. Be proud to be alive and thank the Creator for the life he has given you on Earth Mother. Be thankful at the same time you are standing before the Creator, rather than bowing down like a slave.



I would like to see our Native youth and young adults learn to pray like the old time Natives with proper respect and regard for all the life forces that Creator has placed here including ones self.



Always pray over all of your medicine, even modern medicine to give it strength and direction as to what you want it to do, you should pray over all of your food and drink to make healing medicine out of it.



If you are returning back to Native Spirituality and becoming empowered, the time for your spiritual transformation will occur when the Creator has blessed it to be! You should start thinking about what you are going to do with your new life. You will not be repeating mistakes as before. A better life will occur once your mind and body is cleaned up from the mental and physical issues of Historic Trauma.



With Spiritual transformation, it will mean Native People can redefine and rethink how we perceive ourselves as Native people. You can redefine what your spiritual commitment to Native families and communities shall be as well.



A spiritual objective for Indian individuals and families is to try to do everything a little better tomorrow than it was today. Continuous improvement is the path to a higher standard of spiritual leadership for today's issues in Indian Country. We need to acknowledge that attachments such as power, privilege and material possessions can make it difficult to maintain high moral and spiritual standards for Native people.



By the same token, personal observations and a spiritual commitment to the truth, will lead us to see things as they really are and to understand the true needs of Indian Country people. We must be able to spiritually feel our Indian communities, not just intellectualize the needs of our People.



When you as a Spiritual Native person stand up for what you believe is right, you must have the spiritual courage to acknowledge your actions and face the consequences. With spiritual courage, Native people can win battles for their communities, but it takes a spiritual will to win the war. It is the spiritual moral and values of the Native community that gives us the confidence to overcome the barriers for more Human and Civil Rights for Indian Country.



We must spiritually strive to serve Indian Country. It will increase our bonds with our People and move us forth as individuals, and challenge us to reach higher standards that will help place us in step with the times.



"WE MUST ASK OURSELVES FROM A SPIRITUAL PLACE, WHAT IS INDIAN COUNTRY WILLING TO DO TO BE SUCCESSFUL?"




Each of us in Indian Country must have a spiritual commitment to live by, a standard code of spiritual conduct. For if we do, our Native and non-Native leaders will have to follow. Each one of us in Indian Country is setting a spiritual example for someone else, and each one of us has a spiritual responsibility to shape the future of our families and communities.



I hear people in Indian Country say that poverty/unemployment, lack of education, alcohol, drugs and violence are killing off our Native People. These issues are all valid, but I believe the underlying issue is the loss of our Spirituality, our Traditional way of life and our self-esteem. Our Spirituality, self-esteem and commitment to ourselves, to our Tribes and Indian Country can empower us to overcome the obstacles that so many of us face.



At one time, our Nations were strong with our ceremonies, dances, prayers, songs and medicines. We must now recapture and use the forms of spiritual power that the Creator has given us since Sacred Time, Creation Time, First Man and First Woman Time, if we are to survive as Native People.



We will regain our spiritual strength and power, our pride and dignity and use it to start healing families, our communities, along with Earth Mother and ourselves.



We must learn to be proud of our rich Native heritage and culture, our Spirituality and knowledge. We should no longer be ashamed of it. As Native People, our one common bond is our direct connection to the Great Creator of All Things.



Our Native medicines, our Sacred and Holy power centers and sites, our spiritual forms of knowledge are now ready to be used. We should use these things with sincerity and respect.



We must try harder as Native People to make a real Spiritual commitment to re-connect with Creator, our Ancestors, the earth Mother and each other as Native People.



And from this point, we become the spiritual change we wish to see in Creator's World!

DOODA DESERT ROCK IN BOLIVIA

Dooda Desert Rock in Bolivia
Contact: Elouise Brown, Dooda (NO) Desert Rock Committee President, (505) 947-6159
On protecting the Rights of Mother Earth

DOODA DESERT ROCK IN BOLIVIA
By Elouise Brown
Photo: Elouise Brown, second from left, with Bolivian delegation at World Climate Conference. Photo courtesy Elouise Brown.

Elouise Brown, president of Dooda Desert Rock, today announced her return from Cochabamba, Bolivia, where the World People’s Conference on Climate Change met at a suburb to discuss global warming and more appropriate responses to deal with it.Brown said, “People have been asking me what a Navajo grassroots group is doing at a world climate conference in Bolivia?"

"The simple answer is that we need to carry our campaign to wherever we can focus attention on the facts. The major fact that no one is addressing is the findings of studies of air quality in the Shiprock area that show that Navajos who live downwind of the two existing power plants must seek medical attention at high rates. We raised the issue that the proposed Desert Rock power plant violates the provisions of Dine Natural Law in the Fundamental Laws of the Dine. The Navajo Nation Council recently sought to make the Natural Law unenforceable, and although my lawyer showed the Navajo Nation Supreme Court that was not true. I went to promote the rights of our Mother Earth, who is the key to Navajo Natural Law. Area energy companies spent a lot of money to negate Mother Earth’s rights, and I went to Bolivia to make them stronger.”

The issue related to Navajo Natural Law that attracted Brown’s attention was a Universal Declaration of the Rights of Mother Earth. It is a strong document and Dooda Desert Rock and indigenous groups from around the world framed a final document in Cochabamba that is powerful. It clearly states the fundamental rights of animals to freedom from torture and cruelty, their freedom from confinement and removal from their natural habitat, and the fundamental duties of humans to the rights of the earth.

One of the big gaps in United States environmental law are the old questions of “whether trees have standing to sue” and “who speaks for the trees.” The Declaration makes it clear, along with Navajo Natural Law, that Mother Earth is a sentient being and that She has standing on her own to protect her rights. She can and will appear in court, including the Navajo Nation court system.

President Shirley applauds the publicity stunt by Omar Bradley of the Bureau of Indian Affairs about the revival of the Bureau’s wildlife studies. We are going to enforce the rights of the animals and of Mother Earth in that process.

Brown said, “I came back from Cochabamba stronger and more committed to the rights of Mother Earth. I forged new alliances to make it possible for Dooda Desert Rock to have a presence in the development of international law and policy. I will be sitting next to the Navajo Nation delegates in Geneva to tell the United Nations how the Navajo Nation is violating the rights of Mother Earth. I will tell the world that President Joe Shirley, Jr. is the captive of New York energy interests and a captive of Dine Power Authority. In other words, I’m back.”

RICHMOND CA. FIRST POW-WOW

Richmond's First Pow Wow!!

"Honoring The Native American Community"

Contest Pow-Wow
Saturday, June 26

10am - 8pm
Lucreatia Edwards Shoreline Park
1500 Marina Way South, Richmond CA
(
End of Marina Way, South)
For more info e-mail: RichmondPww1@yahoo.com

ARIZONIA LAW DRAWS INDIGENOUS OPPOSITION

Arizona law draws widespread indigenous opposition



PHOENIX – A controversial new state anti-immigration law has many American Indians alarmed that tribal sovereignty has been violated, with the looming possibility that individual liberties will be threatened.

The law, S.B. 1070, makes it a crime to be in Arizona illegally, and it requires police to check suspects for residency paperwork. It also bans people from soliciting work or hiring day laborers off the street.

The state’s legislature passed the bill in late-April, with Republican Gov. Jan Brewer signing it into law shortly thereafter.

Republican supporters have argued that the measure is necessary to protect the nation’s borders by reducing illegal immigrants and the burden they place on taxpayers. Some believe that drug cartels and crime will also be combated.

Those ideas have been widely controversial, with many progressive groups, Hispanics, and the Obama administration protesting the law. The main questions center on what factors police will use to decide if a person should be required to show paperwork.

Racial profiling is a top concern, and lawsuits to challenge the law’s legality are certain.

As the debate has progressed, Native American perspectives have also quickly become part of the mix. Many observers have noted that it was the indigenous people of North America who welcomed European immigrants to the continent hundreds of years ago.

The Inter Tribal Council of Arizona has been one of those leading the charge, sending a letter that urged the legislature and governor not to pass the law.

“We have a range of concerns, including tribal sovereign nations not being recognized as able to define and protect their own borders as they see fit, and the possibility that tribal citizens will be profiled by police,” said John Lewis, director of the organization.

Lewis and other ITCA staffers traveled to Washington after the law passed to educate national policy makers about their concerns. Various Native American groups are calling on tribes and Indians to oppose the measure, hopefully to get it repealed.

“This impacts all indigenous people, and the lawmakers need to know it,” Lewis said. “America’s boundaries are not tribal boundaries.”

Lewis noted that some tribes, including the Tohono O’odham Nation and the Pascua Yaqui Tribe, are on and near the U.S.-Mexico border.

“Our tribes have much interaction with Mexico, through culture and life, and I’m not sure people realize that there’s an economic impact involved as well.”

Lewis and others believe that American Indians are likely to be unfairly targeted, based on their appearance and travel patterns. The American Civil Liberties Union has expressed similar concerns, and has vowed to monitor that aspect of the law.

“Even if they are just stopped for five minutes, that is five minutes too many if the rights of people have been infringed,” Lewis said.

Ian Record, an education manager with the Native Nations Institute, said he is concerned that he could be targeted, since his truck has a “Latinos for Obama” sticker on it.

“It’s scary that something like that could be a factor in you getting pulled over. My wife is Latina. We shouldn’t be afraid of that.”‘

Record noted that citizens of the Tohono O’odham Nation and the Pascua Yaqui Tribe have been strongly rallying against the law.

“It complicates things for tribal citizens, especially of those nations. It has to be greatly concerning to everyone that law-abiding citizens of those nations are likely to be pulled over,” Record said.

“The tribe’s sovereignty and the tribal citizens’ rights are obviously being harmed.”

Robert Warrior, the Osage president of the Native American and Indigenous Studies Association, echoed those issues in a letter to the governor April 24.

“Your action as chief executive of the state of Arizona will, when the law takes effect, give license to abuse by police and citizens, making ever more murky the possibility of working towards a just future for all people in the Americas,” wrote Warrior, director of American Indian Studies at the University of Illinois at Urbana-Champaign.

“S.B. 1070 will have tremendous negative impact on indigenous people on both sides of the border between the United States and Mexico, and it ought to go without saying that some of the people most impacted by this invidious law are descended from peoples who lived in the Sonoran Desert centuries before anyone even thought of the United States. Regardless of proximity or descent, though, the new law is morally wrong and panders to the worst currents in U.S. politics.”

Warrior said in an interview that the regulation seems to be “myopic by design,” since it seeks to take complex realities and make them seem simple.

“Given that many thousands of indigenous people are from communities that have straddled the U.S.-Mexico border since long before that border came to be, I see this law as a tragic reminder of how polluted political culture in the U.S. has become.”

Warrior said tribal citizens throughout North America should see the situation “as a call to think about where we are headed as indigenous peoples whose right to exist predates the borders that now so often keep us apart.”

“We need a growing consciousness of what our persistence and presence means in the hemisphere. For those of us who are U.S. citizens, a law like this provides an opportunity to oppose the worst currents of U.S. political life and to stand in solidarity with those whose human rights are violated in the name of security.”

Indian Country Today-May 3, 2010