IdleNoMore Wisconsin

#IdleNoMore Wisconsin Sovereign Nations! for Mashkiziibii (Medicine Water) PROTECT & SERVE MOTHER EARTH - CLEAN LAND+AIR+WATER = LIFE ... STOP THE MINES ...
Mission
MISSION The, "Idle No More calls on all people to join in a revolution which honors and fulfills Indigenous sovereignty which protects the land and water." The movement wants to "stop the government from passing more laws and legislation that will further erode treaty and indigenous rights and the rights of all Indigenous people globally." - We are in Solidarity with Canada, Minnesota, Michigan and Wisconsin to Idle No More, Protect our Lands and Water.

~ Disclaimer ~
WE ARE NOT AN ORGANIZATION ... WE ARE GRASSROOTS TRIBAL INDIVIDUALS WORKING TOGETHER TO INITIATE #IDLENOMORE WISCONSIN IN SOLIDARITY WITH CANADA, INDIGENOUS PEOPLE AND COMMUNITIES.


#IDLE NO MORE WISCONSIN - A Peaceful Movement of Integrity and Honor with a concrete focus to protect our lands, water and the trust and agreement inclusions of sovereignty rights for a quality of life for our future generations. - "It's been said that "The only thing we learn from history is that we learn nothing from history" and the current mining bills before the Wisconsin state legislature would perpetuate a long, tragic, and shameful history of U.S. treaty violations with Indigenous Peoples. -- The 7th Generation has begun."

#IDLE NO MORE WISCONSIN - Grateful for the support and dedication of the Overpass Light Brigade illuminating #IdleNoMore with beautiful messages bringing the community together as ONE FIRE.

Sisters and Brothers leading Idle No More Wisconsin is:
* Rachel Byington, Choctaw Nation of Oklahoma
* Arvina Marin, Ho Chunk Nation Diana Miller, Menominee Nation
* Sarah LittlerRedfeather, decent of the Anishinaabe, MN Chippewa Band - White Earth
* Sanford LittleEagle, Ho Chunk Nation
* Chuck Davis, Sr.
* We are in FULL Solidarity and active with IdleNoMore Milwaukee.

* One Tribe One Nation One Fire Honoring Chief Theresa Spence, and the women who started the IdleNoMore Movement.

* VAWA Indigenous Women Issues Our congress refuses to sign the VAWA Law that has the protections and rights to prosecute non-natives who abuse our Women on Tribal Lands and more, this is important. Global awareness, to Stop the Violence Against Women, Sexual Assault, lack of support for justice departments from leaders of disappearing indigenous women, and children murdered and / or sold into human trafficking.

* NO MINE IN THE PENOKEE HILLS Bad River is under attack under Mining Special Interests in Legislature, the Treaties that Protects and Preserves our Cultural Environment, Lands and the Water, honor them.

* Stop the ma'iingan (Wolf) Hunt - Wolf Hunt Desecrates Anishinaabe Creation

* Colonialism changing to Cultural Awareness and Pride - Educate and collaborate to end stereotyping, and racism in our communities; creating a support system to create confidence and positive living in our communities.
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saveaslur:

Andre Billeaudeaux has written extensively on the origins of the expression “redskin” as a description of certain Eastern woodland tribes like the Delawares whose warriors painted themselves red. If the team is…

SaveaSlur discuss ways to, well, save a SLUR *UPDATED*

Andre Billeaudeaux has written extensively on the origins of the expression “redskin” as a description of certain Eastern woodland tribes like the Delawares whose warriors painted themselves red. If the team is committed to preserving the name “Redskins,” would it make sense to launch an educational campaign in the media noting the historic origins and underscoring the connection with these specific “redskin” tribes? This would present an opportunity to present a positive association from history while at the same time directly rebutting the false “scalp bounty” story. Might the team also consider revising its logo to more closely represent the Eastern woodland tribes to which the name refers?

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  • 14 people like this.
  • William Brantly No need to change the logo, just simply say that red can be red paint and not taken so literally.
  • Mickey D Mitchell PE Great idea Mark C N Sullivan….this shows more support for name…but the argument, in my mind…is the ones supporting a change…just as Steven A. Smith said when speaking to Chris Cooley…is..if one out of 10 opposes…shouldnt we think about changing? Chris calmly stated 1 out of 10 oppose just about everything…in a democratice societye…1 out of 10 shouldnt change anything…or even 2 or 3 out of 10….its what our society has come to….but on the other hand….7 to 8 out of 10 dont think it should be changed in most polls I have seen…what about offending them?
  • David Ozab I love the current logo, and that it was designed at the request of a Blackfeet Indian, but if the team were to change it, I would love to see a Lenape Indian in warpaint even more.
    David Ozab's photo.
  • Mark C N Sullivan Mickey D Mitchell PE, my sense is that opposition to the Redskins’ name stems from a small group of activists opposed to any Native American imagery in sports, and a larger and growing number of folks who have come to have a negative perception of the expression “redskin” — based on hearing the word stems from scalp bounties, or the not unreasonable assumption that an ethnic description referencing skin color doesn’t sound right in this day and age. In actual practice today, probably the vast majority who use this old-fashioned synonym for American Indians use it to refer to a football team, and use it positively. So how to reclaim and redefine the expression for that great number of well-meaning people whose newfound disapproval of “redskins” stems, in part, from misinformation on the word’s origins? It seems to me that if the team wants to keep the name, perhaps it should make a point of citing the history Andre Billeaudeaux recounts, tying “redskin” to a specific usage in connection with actual specific tribes, rather than using the term as a catch-all phrase for generic Indians that is seen as a stereotype. This job of re-casting the word “redskins” in people’s minds would be a big and challenging — and perhaps insurmountable — task at this point, but some sort of strong attempt has to be made to recast the popular meaning of the word. That 1 out of 10 — the hardcore identity-politics activists — aren’t going to be swayed, but public opinion among average folks might be. Right now, that public opinion is moving fast and strong in the other direction, and the team with all its resources really needs to do a better and more convincing job of presenting a positive meaning for “redskins,” rather than defending against a negative interpretation.
  • Mickey D Mitchell PE I agree Mark C N Sullivan…I think the team needs to use every avenue….from what I have seen…the public still strongly supports the name..its just the ones who dont are a loud voice in some peoples eyes…The Redskins do ned to use their resources…and they have to some extent….redskinsfacts.com has been pasted on cnn for a month or longer now….hopefully that will educate some….but we really need to see what NAV’s think of the name like the Redskins have….a result that shows most of them support it…so no way this team name warrants a change…one other thing…got to get back to work..I have been kind of surprised by Redskins fans…I thought some of these petitions etc. would have a million signatures by now…seems skins fans arent fighting back ( I dont live in DC, so not sure what goes on there)…but even in forums…etc., I dont see enough fighting back….for example…if we could get them to push this in DC area…https://www.change.org/…/the-national-football-league… move it to front of list on change.org….that would be one wonderful way we could hep
  • Andre Billeaudeaux Here’s one of my most recent research papers on the topic: I really don’t understand those who would argue history. Let’s take a look…

    Below is a picture a Redskin (re-enactor) inspired by the eastern Delaware Tribe. Along with members of the Abenaki (as another very good upper east coast example) they represented a couple very good examples of the few tribal nations which would very specifically paint their warriors nearly totally RED in preparation for battle. These tribes believed that this paint gave them spiritual protection as well as designating them as warriors - a class not all males within those tribes could gain. 

    They, Redskins (Warriors) were specific to the gulf coast and Eastern seaboard to an area generally within the explicit growing region of the plant Sanguinaria Canadensis; important in that it could produce the volume of red body paint needed by the warriors of the Redskin tribes. Producing Red by any other method in volumes needed to paint a war party was very difficult but was done due to these tribe’s strong spiritual beliefs about battles and warfare. 

    Now note, not all NA tribes had Redskins - only specific tribes did and these early tribes existed in and around Massachusetts, NY and Pennsylvania and down through Georgia and then over to Mississippi. Those tribes and their Redskin warrior encounters with the British and early colonialists are documented. Point here is that the NA/British/French/Colonial warfare ended in the mid to late 18th century along the upper eastern seaboard. When these early battles ended, so did the early warfare engagements with settlers/Army and the Redskins. That said, the “ideal” of a Redskin warrior - a full body painted and shaved headed warrior - was culturally cemented in romanticized stories amongst the elite upper East Coast Americans about the time of the end of the Revolutionary War. The Redskin as the “ideal” NA warrior were shared in their schools, alehouses and other social institutions. Remember to these early Americans, the battles with, or alongside, Redskins had ended decades earlier. 

    However, this is not the case amongst those who lived on the frontier and later amongst those who pushed west. During the western push and beyond, conflicts with NA warriors occurred less and less with true Redskin(s) tribes and instead took place with other types of warriors from different tribes who dressed their warriors differently, worshiped different spirits, rode horses and prepared for battle differently. While some used some body or face warpaint, few - if any - utilized the full body Red painting scheme those early Delaware (some did migrate west) or Abenaki used in the 1600s and 1700s. Again, these were very different tribes being encountered at this time thus ushered out the period of the Redskin as the term for a warrior. 

    This period is where the once proud name began to mutate and become misused - it became a slur to some when they appropriated the name to wrongly and sloppily apply it as a racial identity of all continental natives. 

    Keep in mind, much of the growing animosity toward the natives at this time was due - in large part - to many frontier tribes aligning with the British and Spanish (to a lessor extent) leading up to and during the War of 1812. In that many NA tribes fought with the British, many were seen as the enemy (generally) from that point on and once set tribal boundaries and agreements were (most often wrongly) broken or ignored. 

    After this period, the government shifted their position from one roughly based on integration and engagement to one of banishment and warfare. This clear transition where many tribes were actually the enemy to the young United States ushered in a period of very negative engagements which today gives realistic fuel to the changer movement’s feelings of negativity. 

    However, many only see the term Redskin as the misused racial connotation vice the once proud warrior tradition which is manifested today in the NFL team. To me, this is the simple crux of the issue — those who wish to define the name in only negative terms seemingly don’t know the full history or have a negative political agenda. After all, why would a proud NA wish to throw the proverbial proud baby out with the ugly and dirty bathwater? Why not just recognize the differences and go with the positive - unmolested - term instead of one that’s been mutated and misused? If they wished for true and thoughtful change, they’d educate the very group they’re currently aligned with to inspire what should be a positive and historically accurate affiliation. Essentially, they should work on bringing the name Redskin home where it always belonged — back to that of a proud warrior while admonishing those who would use it wrongly. 

    This line of reasoning brings us to another firm conclusion. In the truest sense in ideating or debating the use of the name, most of the natives who have an issue with the name as being negative generally can not claim true Redskin heritage anyway — they have no real dog in the fight culturally as not all NA tribes are the same so the only issue they have to hold onto is (for some) to feel offended. In this “misused sense” - they have a point. It’s that simple. Remember, only certain tribes culturally supported the full body painting of a (Red) warrior class thus not all tribal groups can claim the “good and historically true” portion of the argument. 

    Another fun fact… (this will blow your mind), is that many of the Redskin tribes also supported members who were called Whiteskins within their cultural groups. These White painted chiefs were designated as the social leaders - those who made rules within the groups such as where to live and how food will be distributed. The Whiteskins were also the chiefs who would “bury the hatchet” with other tribes or agree to terms with the French or English — they were the peacemakers.

    That’s it my friends. That’s the story of the Redskins. Anything else you hear is just political hurt feelings emanating from misapplied historical references by those who don’t know better, those who don’t care, those who have a political agenda or those who want to vent that they’ve personally been offended by the name. To the last group, we must ask, “would changing the name make you feel better?” or “Do you think the person who used the name “Redskin” as a slur to hurt your feelings would stop using the term a slur without the name representing an NFL team?” My guess is - if they’re honest - would be “no” and “no” especially if they know the historical truth. Remember, it’s never been a racial issue for purists - it’s a cultural - and highly respected warrior position held by some natives in some tribes a long time ago. 

    Thank you. 

    http://media-cache-ak0.pinimg.com/…/61da8349912ae7aa737…
  • Andre Billeaudeaux The book… very soon.
    Andre Billeaudeaux's photo.
  • Andre Billeaudeaux Mark Sullivan - Your assessment is spot on and I’d like to further your thoughts in a joint discussion. What you have stated is absolutely true and the way to re-craft the boundaries of the argument.
  • Mark C N Sullivan Thanks, Andre. You offer a unique perspective and one that potentially could re-shape the argument. 

    One of your observations regards the way in which “redskin,” in becoming a synonym for all American Indians, also came to represent a stereotypical depiction of all native peoples. You write: “the once proud name began to mutate and become misused - it became a slur to some when they appropriated the name to wrongly and sloppily apply it as a racial identity of all continental natives.”

    Of course, that’s also the way in which the Redskins team historically has applied the moniker. From a 1971 article in the Washington Daily News: “Laura Wittstock, a Seneca from New York, recently went to the Washington Redskins ticket office at 1875 K St. NW, the walls of which are adorned with photographs of ‘famous Western Chiefs.’ She felt like a florist in a shop of plastic flowers. ‘It makes me personally very angry and I would rather they not use the name Redskins,’ Miss Wittstock said, ‘but the offense is very subtle.’”

    Here is a link to a publicity still from 1937 of the Skins practicing in headdresses George Preston Marshall had them wear. 

    http://www.loc.gov/pictures/item/hec2009009980/

    This was a tie-in to generic “Indians,” Plains style in particular, for ballyhoo purposes, not to specific Eastern woodland tribes of the sort evoked in early American memory, as in the pages of James Fenimore Cooper.

    Interestingly, from the same 1971 Washington Daily News article:

    "John Parker, a Choctaw from Oklahoma who works for the Bureau of Indian Affairs ..would prefer to see the Washington football franchise look for a name from Indians who really lived in the area, like the Piscataways, who had a village along the Potomac approximately where today the George Washington Parkway spreads its blacktop belly."

    Emphasizing a connection to the tribes of the region, perhaps by noting the roots of “redskin” in woodland Indian culture and history, would seem to be a useful approach for the team to take, a way of reclaiming the older meaning of the word.
  • Andre Billeaudeaux Well said Mark. Here’s the heart of the matter in the spirit of your comment: “Clearly the Oneida are a separate “nation” from those who claim Redskin heritage and, per the opinion of Redskinned natives, have no say on the issue of the team’s name. It’s like the British (as a different nation) complaining or finding offense with the American NFL name “Patriot” – it’s not Britain’s business to complain about a team specific to our nation. Nor is it the Oneida “nation’s” business to complain about the Redskins “nation’s” name.

    Further, the “changer movement” to include the Seattle Times sports page, seems to follow the false concept that “all Indians are the same and should be equally offended by the NFL team name” clearly dismisses the fact that even the U.S. government – keeper of the U.S. Trademark Office – recognizes that there are nearly 600 independent native nations who have their own culture, history and taxonomy. Thus, it’s a non sequitur to lump them all together as “Indians” and then argue Redskins “racism” on behalf of a “whole.” 

    What looks to be most offensive to natives is the name-changing movement’s tendency to homogenize and minimize the unique characteristics of hundreds of independent “Indian” cultures – especially the recent phenomena which has seemingly uninformed Caucasian national leaders, such as Harry Reid, blissfully attacking the unique history and pride of our nation’s “Red” tribes as if they’re doing these natives a favor. 

    Unique and independent for thousands of years, Redskin “nations” exist and are not, by this author’s research, offended by the NFL’s use of the name Redskins as a cultural honorarium. 

    Clearly, one native nation shouldn’t be offended by what gives another nation pride nor should the government both recognize tribal nation’s independence while at the same time publically tear away at their cultural icons.”
  • Andre Billeaudeaux Bottom line, when we ID the unique Redskin tribes - we remove the “ownership” of the historic truth from those who have no real argument - See term Zeitgeist: The zeitgeist does not always have negative effects. It can stimulate new ideas and creative solutions to problems. An example is seen in the different models and metaphors chosen to describe behavior and consciousness.
  • Mark C N Sullivan It follows that these unique Redskin tribes — Delawares, Abenakis, other nations identified as such — should specifically be asked their take on the Redskins’ name. Do they support its use? Do they consider it an honor — or not? The team, if it draws a direct connection between the name and these tribes, should be guided by their perspective.
  • Peggy Rapier The only thing against a possible redesign of the logo is the legacy of Blackie Wetzel. He was such a huge supporter and it meant so much to him. On the other hand, Chief Robert Green thinks it already resembles an Eastern cultural look.
  • William Brantly Thx for all the great information folks and all this detail around the specific redskin tribes, war paint, etc needs to be on redskins facts.com or can we atleast forward it to them. I need to check to see if they have that level of detail and this book referenced looks great as well.
    22 hrs · Like · 2
  • Mark C N Sullivan A question for Peggy Rapier or anyone who has some knowledge of the history: I know Blackie Wetzel is said to have encouraged a return to the Indian-head logo in the early ’70s, but what if any contribution did he make to the design? From what I can see, the current Indian head pretty closely resembles the logo the team used from the ’30s through the ’60s (which appears to have been influenced by the buffalo nickel). 

    http://www.sportslogos.net/…/168/Washington_Redskins/
    www.sportslogos.net
    Washington Redskins Logo on Chris Creamer’s Sports Logos Page - SportsLogos.Net. See More
    22 hrs · Like · 1
  • Andre Billeaudeaux Feel free to forward as you see fit William.
    22 hrs · Like · 1
  • Torey Neuzil Exactly, Mark. Most people are unaware of the key origins in the first place. Ask 5 random people if they know this kind of stuff and nearly 5 of 5 would have no clue. But many already think skin tone, and that it’s like having a team called the Blackskins where the mascot depicts an African American, etc.
    19 hrs · Edited · Like · 2
  • Mark C N Sullivan Interesting to note: the Indian on the buffalo nickel is believed to be a composite of models from the Sioux, Cheyenne and Kiowa tribes — all Western tribes. The Redskins’ logo is very similar to that depiction.

    http://blog.davidlawrence.com/…/buffalo-nickels-ch-1…/
    blog.davidlawrence.com
    [The following excerpt is published courtesy of DLRC Press and its author, DavidSee More
    19 hrs · Like · 1
  • Mark C N Sullivan Compare to artist Don Troiani’s depiction of an 18th-century Eastern woodland Indian. 

    http://www.historicalartprints.com/…/TFW3%20-%20Eastern…
    19 hrs · Like · 2
  • Andre Billeaudeaux Nickel. And yes, very different. Scholars say the tribes - such as those depicted on the nickel, are/were as different as Europeans from Norway as those from Spain or Bulgaria. Euro Americans have a “mashed” up or homogenized concept of Indians as being all one in the same — they aren’t — not even close.
    Andre Billeaudeaux's photo.
    19 hrs · Edited · Like · 1
  • Andre Billeaudeaux Amazing, isn’t it? America used to really honor the NA’s at the same time the team Redskins - became a team in the 1930s. Where’s the appreciation of the NAs today? One of the few spots left for showing the love is the NFL.
    19 hrs · Like · 1
  • Peggy Rapier Mark C N Sullivan I wasnt saying that the logo absolutely shouldnt be modified. I was just thinking that Blackie’s association with the current logo should be a consideration. It was the one that he knew and liked. And dont forget Robert Green who already sees an Eastern Native person in the current form of the logo. I really think it can stand for many different tribes because its actually pretty minimal aa far as details go.
    18 hrs · Edited · Like · 1
  • William Brantly Emailed this thread link to the redskinsfacts.com email address so hopefully they will contact you Andre about your papers and the new book which to me are invaluable.
    18 hrs · Like · 1
  • Andre Billeaudeaux Thank you William. By the way, any thoughts on our artist’s rendition here?
    Andre Billeaudeaux's photo.
    18 hrs · Like · 1

A massive table made of old rafters bisects the span of an abandoned railroad bridge in North Milwaukee. It is the terminus to what was known as the old Beerline Trail, a railroad spur that fed a once thriving industrial community. The Overpass Light Brigade was one of twenty community arts groups that received small grants to create awareness about the potentialities of this forlorn area, now resurrected as the ARTery, and hoped to be a linkage in bicycle and hiking trails that transect Milwaukee.

Last Sunday, August 24, that massive table was the site of a potluck dinner for the community, where neighbors, artists and organizers met and ate and talked on the old railroad bridge while cars passed by underneath on busy Capitol Drive. We’re used to a view from the bridge, but tonight it was different. Grillmasters made burgers, brats, chicken and fish on the barbecues, folks piled their plates high, and got to know one another in conversation, then gathered around a performance tent where young men performed energetic spoken word and hip hop.

attribution: Overpass Light Brigade

As darkness approached, we took the mic for our Language In Lights program. The Swamp Singers, a group of Ojibwe women from the Detroit area, gave us a welcoming song and led us in a round dance, balancing, as one of them stated to the crowd, “the beautiful male energy we’ve heard here with our female energy singing, drumming and round dancing.”

We needed to move everyone down the trail from the picnic bridge to the stage where we were set up with the light panels. Along that trail, overgrown with the typical weeds that sprout up in abandoned urban spaces, we had located four plants significant to Ojibwe culture and set up large placards in English and Anishinaabe to identify them. Snippets of the four different plants were in wooden bowls next to the placards, and people were given cotton cloth and string to make medicine bundles from the plants.

attribution: Overpass Light Brigade
The long line of folks came down the trail, far more than I had expected. A Fire Keeper had carefully prepared a small fire,  and I was immediately struck by the enveloping sense of sanctuary within this impacted urban area; as if nature lies in waiting, under a skiing of industrial abuse and abandonment, and when a crack opens, we see the sacred among the sacrificed.
After a brief prayer offered by an Oneida man who joined us, we began our program. Ojibwe scholar, Margaret Noodin, had created a script that moved through phonemes and fragments of five different Anishinaabe words, all integrated into the local landscape as place names. Our stage was a modified shipping container, and we had carefully blocked out twelve positions for the letters of the words.
attribution: Overpass Light Brigade
attribution: Overpass Light Brigade
From the assembled crowd, we asked for volunteer Holders of the Lights; both young and old were eager to help. Badscience and I handed out the letters from behind the stage, while Margaret improvised from her script. The light panels are magical like this, glowing in the night, the sacred fire off to the side, people experiencing the embodied text visualizing our common place names… Ginigiginge, meaning “mixing” having been translated into Kinnikinnick, an important roadway in Minowakii the “good land” that we know of as Milwaukee. Or Michigaming, a “great sea” of a lake resting two miles to our east, or Miskwaasin, the “red stone” that identified what would become Wisconsin. Language in this case becomes physical and memorable as we struggle to give visibility to the overlay of rich histories of any area.
attribution: Overpass Light Brigade
attribution: Overpass Light Brigade
attribution: Overpass Light Brigade
Here are some of the roots of the words we had scripted, as described on Ojibwe.net.
ni - pause
niin - a self
niimi - to dance
giniim - you dance
giniimimin - we all dance

giin - you
giniginige - mix (kinnickinnick)

gaming - a place
michi - vastness
michigaming - the great sea, where we are, who we are

mino - good
akii - earth
minowakii - good earth (Milwaukee)

misko - red (as the oxygen filled liquid that flows through us)
asin - stone (not water)
miskoasing - a place of red stone, where blood and land meet

wiskosin - miskoasing squeezed and manipulated a State surrounding 12 nations

attribution: Overpass Light Brigade
As our program wound down, people were invited to place their medicine bundles into the fire as offerings. The Swamp Singers gave us one last farewell song, their beautiful voices rising into the velvet darkness of the humid night. It felt to me that the old Beerline Trail revealed a bit of its history that night as I walked its length, catching fragments of conversations among a rich diversity of citizens. As I walked to the van parked far away, I reflected on the power of public ritual to give concrete visibility to hidden histories of settlement and to allow a framework for people to meaningfully engage in parallel cultures. The words are there, after all. They just need some light shined on to them now and then in order to be understood.

Chi Miigwetch, or Miigs, that is, thank you!


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Language In Lights from Overpass Light Brigade on Vimeo.

ORIGINALLY POSTED TO NOISE OF RAIN ON TUE AUG 26, 2014 AT 02:28 PM PDT.

ALSO REPUBLISHED BY KITCHEN TABLE KIBITZING.

hixtongrit:

Please click on the link above… Must read —- Our good Hixton Township neighbor speaks her voice —- “Cecelia told her story at a meeting of the “Voices for the Six Directions” group on Thursday, Sept. 19, in the Ho-Chunk Legislature meeting room. The newly-formed group is concerned with the recent acquisition of land by frac sand mining companies.”

Native American Leaders Emerge Hopeful From EPA Meetings
20 Tribal Leaders Attended 2 Days Of Meetings With Federal Officials
UPDATED:
Friday, August 22, 2014, 12:59am
By Chuck Quirmbach
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Several Native American leaders from Wisconsin say they’re happy with environmental meetings they had with the U.S. Environmental Protection Agency that wrapped up on Thursday.

About 20 tribal leaders from Wisconsin, Michigan and Minnesota ended two days of semi-annual meetings by meeting twice with the Midwest Regional Administrator of the EPA. Eric Chapman of the Lac du Flambeau Band of Chippewa is co-leader of a tribal-EPA partnership committee. He said a key issue was making sure the federal government does all it can to protect the air, land and water, and that the EPA works with other agencies.

Lac Courtes Oreilles Chippewa Tribal Chairman Mic Isham said he told the EPA that the agency needs to collect more data on the potential cumulative impact of each proposed mine, pipeline or fracking operation in the Great Lakes Region.

“Not that we’re opposed to development, not that we’re opposed to a mine. We’re opposed to pollution,” said Isham.

Bad River Chippewa tribal chairman Mike Wiggins, Jr. said he made a pitch for the EPA to use part of the Clean Water Act to potentially stop the proposed iron ore mine in the Penokee Hills of northern Wisconsin. Wiggins said it won’t be the last such request.

“Today was like a little bitty lightning flash in what will be a very cleansing thunderstorm, I think,” said Wiggins.

Others at the meeting who declined to be recorded say they think the EPA is unwilling to make commitments to a strenuous review of the Penokees mine, due to the November elections.

EPA Regional Administrator Susan Hedman said that she had no comment as she left the discussions.

Mining company Gogebic Taconite LLC’s $700,000 contribution to the Wisconsin Club for Growth was not publicly known until Friday.

The documents form much of the basis for prosecutors’ theory that Walker’s campaign and conservative groups illegally cooperated to help him and other Republicans. Walker and the groups deny they broke any laws, noting two judges have sided with them.

Among the funds that flowed into the Wisconsin Club for Growth was $700,000 from a company trying to build a massive open-pit iron mine in northern Wisconsin. Soon after the 2012 recall and general elections, Walker and Republicans eased environmental regulations, helping the firm.

Many, if not all, of the tribal leaders meeting with the U.S. Environmental Protection Agency Wednesday and Thursday will ask the agency to halt mining activity in the Penokee Hills.

Lead by northern Wisconsin’s Chippewa Federation of Tribes, leaders will argue that the EPA must use a section of the Clean Water Act to intervene and preserve the pristine waters of Lake Superior.

The company Gogebic Taconite is proposing to build the largest open-pit iron ore mine in North America in an area that would flow into the Lake Superior watershed. The provision of the Clean Water Act tribes are asking the EPA to use would stop drilling and data collection by GTAC until federal regulators decide if the mine would do irreparable damage to the area.

Lac du Flambeau President Tom Maulson said they’re going into these meetings with their eyes wide open.

“Can we trust the federal government in their endeavors to do things right for us? Probably not,” Maulson said. “They haven’t lived up to their bargain with American Indians back then. What makes them think they’re going to live up to them now?”

But Maulson said their mistrust of the state government is even greater. He said Wisconsin has passed laws favorable to GTAC and ignored the nearby tribes, even to the point of passing a law creating an off-limits zone to the proposed mining area.

“That’s in the ceded territory,” he said. “Maybe we need to sue GTAC or maybe we need to sue the state of Wisconsin in our endeavors to get on that piece of property, because we’re not going to do any damage to it. The tribes are not going to mine it.”

The EPA recently used a section of the Clean Water Act in February to suspend mining activity by the Pebble Mine Company because it threatened the pristine Bristol Bay in Alaska.

idlenomorewisconsin:

Drum Group is Miiskwaasining Nagamojig (Swamp Singers) who be the drum group singing songs and leading the community round dance. 

Website: http://ojibwe.net/miiskwaasining-nagamojig-swamp-singers/

Join us ! “ Language in Lights” in Ojibwe with OLB featuring Ojibwe scholars, artists, communities and poets.

WHEN? Sun., Aug. 24th
WHERE? Beerline Trails - The ARTery MKE
2/3 mile extension of Beerline recreational trail
West Capitol North 3rd - Milwaukee, WI 53212
TIME? 5PM to 10PM
Explore, and see Ojibwe harvest plants while learning the language - gather harvest plants for sacred fire offering
Community gathering with a BBQ Potluck Feast
Experience Ojibwe Swamp Singers - Drum group, singing and entering into a Traditional Ojibwe Round Dance
Experience Ojibwe Language in the Lights shining the Beerline Trails in Milwaukee Night Sky - Ojibwe Poetry

Be the Holder of the Ojibwe Lights ! Bring your smile, hearts and mind to learn Ojibwe !

Please visit www.creationtrails.com/season-1-html ( Beintween ) or Overpass Light Brigade on Facebook for details.

Language In Lights 
- Artwork by Sarah LittleRedfeather Design
5:00pm Community BBQ Potluck BEGINS AT CAPITOL BRIDGE

‪Its American’s Cocaine #BloodMoney - We continue to demand it and buy it … yet, tell the children to go back into violence, and face death because USA’s borders are Settler Made. #1491

#‎IndigenousPeoples‬ asking USA for mercy from severe violence in drug warlords, and canadian mining company militia staff recently tortured and murdered protesters in Guatemala. We hear the words its not USA’s problem, when the fact of the matter is. Why? Who smuggles, and has a demand to buy the drugs, the consumers? USA … We are responsible for the mess that our USA citizens have created, period.

Canadian companies should not hire militia when they’ve invaded lands of the indigenous peoples for mining profit. ‪#‎IdleNoMore‬

G.W.’s Bush’s Dept. of Interior were just as much part of the problem snorting cocaine in the offices while breaking out meth — in the Dept. of Interior! So this ‪#‎Indigenous‬ ‪#‎BorderCrisis‬ is our problem !

Drum Group is Miiskwaasining Nagamojig (Swamp Singers) who be the drum group singing songs and leading the community round dance. 

Website: http://ojibwe.net/miiskwaasining-nagamojig-swamp-singers/

Join us ! “ Language in Lights” in Ojibwe with OLB featuring Ojibwe scholars, artists, communities and poets.

WHEN? Sun., Aug. 24th
WHERE? Beerline Trails - The ARTery MKE
2/3 mile extension of Beerline recreational trail
West Capitol North 3rd - Milwaukee, WI 53212
TIME? 5PM to 10PM
Explore, and see Ojibwe harvest plants while learning the language - gather harvest plants for sacred fire offering
Community gathering with a BBQ Potluck Feast
Experience Ojibwe Swamp Singers - Drum group, singing and entering into a Traditional Ojibwe Round Dance
Experience Ojibwe Language in the Lights shining the Beerline Trails in Milwaukee Night Sky - Ojibwe Poetry

Be the Holder of the Ojibwe Lights ! Bring your smile, hearts and mind to learn Ojibwe !

Please visit www.creationtrails.com/season-1-html ( Beintween ) or Overpass Light Brigade on Facebook for details.

Language In Lights 
- Artwork by Sarah LittleRedfeather Design
5:00pm Community BBQ Potluck BEGINS AT CAPITOL BRIDGE

See on Scoop.it - IDLE NO MORE WISCONSIN

But many who are constricted by circumstance still use contaminated supplies.

Sarah LittleRedfeather Kalmanson's insight:

#WaterIsLife … here’s the reality of uranium, and McCain’s push n’ shove all these years from the removal of Hopi/Navajo act. 


See on azcentral.com

Love the Sign held by elder reading   (I believe in Lakota that means - Anus Nugent)  

Michael Ballard Owner of Full Throttle Saloon in Sturgis Says He Won’t Invite Ted Nugent Back To Lakota-land

For Video of the Sturgis protest, see below links provided by Swan and friends:

Here is the first video…
U.U.W.S. & A.I.M. Grassroots “UNITY” Protest Rally #1
As everyone has heard the Racist comments made by Ted Nugent! Native activists from The “United Urban Warrior Society” with the support of A.I.M. Grassroots …
This was a protest against the racist Ted Nugent.. — at Full Throttle Saloon

Native Americans protest Ted Nugent concert at Full Throttle Saloon

Posted: Aug 07, 2014 1:06 AM CDT
\
Ted Nugent has been rocking out for decades, but Wednesday he’s rocking the boat in KOTA Territory. 

Nugent has made headlines recently after two casinos canceled concerts with him, citing racist remarks. The Full Throttle Saloon had Nugent on the schedule for the main stage Wednesday night. Local Native Americans gathered around the Saloon with signs to protest him. 

James Swan, president of The Urban Warrior Society, says he’s protesting Nugent over accusations that Nugent called natives ‘unclean vermin.’ “Ted Nugent, you’re a slob. You’re an evil, horrible being, and Native Americans don’t want you to like us,” said Swan. “We don’t want you to wear our head dress, we don’t want you to act like you’re native, because you’re not.” 

Michael Ballard, owner of Full Throttle Saloon, says Nugent was booked a year ago, and if he knew about this issue sooner, he wouldn’t have booked Nugent. He says the Throttle is not a racist establishment. “I can’t turn around and walk away from $150,000,” said Ballard. “I mean that’s the nuts and bolts of it. Now that we’re made aware of it, we’ll listen to it next time.”  

Ballard says he won’t be booking Nugent in the future, unless things are resolved between Nugent and Native Americans. 

!!!! REMEMBER TODAY !!!!

We will be meeting at 1 p.m. at the Kroger in Oxford, OH. The address is 300 S Locust St Oxford, OH 45056. From there we will be having a short meeting with instructions and then we will set out in a caravan towards the venue. Please have your signs prepared and bring water. We are not expecting any problems to arise as long as we are there in a peaceful manner there should be no problems. Remember we are going to be there protesting Mr. Nugent not the town or it’s people.

Also we are asking that everyone follow this Demonstration Guidelines.

1. NO DRUGS and or NO ALCOHOL!!!! If you are already inebriated, please do not participate in the demonstration.
2. NO vulgar language or aggressive behavior!!!! Please be respectful to our elders and young children that attend our demonstrations. This type of behavior will give the authorities and news media what they are looking for to destroy the just cause of the people. Be careful of entrapment.
3. No WEAPONS ALLOWED !!!!
4. If asked a question by the media, if they are there, answer in a polite manner and or point them towards the AIM Chapter leaders.

Once again we thank you for your cooperation following the guidelines and supporting the demonstration.

The American Indian Movement of Indiana/Kentucky is a multicultural grassroots organization dedicated to the protection of Native American cultures and heritages. We stand in full and direct support of the National American Indiana Movement, its values and goals. We are committed to the principles of education, sobriety, non-violence, and person responsibility.

American Indian Movement of Indiana and Kentucky
37 Holly Woods Dr. Apt #3
Fort Thomas, KY. 41075
aiminky@twc.com
Main Office: 859-360-6194
Louisville Office: 502-489-4700
Indianapolis Office: (678) 382-5369

GALLERY

Klabona Keepers blockade Red Chris Mine

The Klabona Keepers Elders Society is dedicated to protecting the indigenous resources in Tahltan Territory. Brendon Quock leads the Tahltan elders to their point of arrest,  September 15 2005  Photo: Tahltan BulletinThe Klabona Keepers Elders Society is dedicated to protecting the indigenous resources in Tahltan Territory. Brendon Quock leads the Tahltan elders to their point of arrest, September 15 2005. Photo: Tahltan Bulletin

Aug 8, 2014

The Klabona Keepers of the Tahltan Nation have set up a blockade of the Red Chris copper/gold mine property in response to the Mount Polley disaster.

Red Chris is owned by Imperial Metals, the same company who operates the Mount Polley Mine.

Last Monday, a tailings dam failed, spilling billions of litres of waste water and silt into creeks, lakes and rivers in the Cariboo region.

The Red Chris copper/gold mine is located 80 kilometres south of Dease Lake.

A press release from the Klabona Keepers said the blockade would start at 1 p.m. today. Spokesperson Rhoda Quock was not immediately available for comment.

Imperial Metals is the sole owner of the Red Chris mine. They also have a 50 per cent stake in the Huckleberry Mine.

According to their website, the Klabona Keepers is an organization of Tahltan elders and families who live and use traditional lands in the Iskut area.

Imperial Metals vice president of corporate development Steve Robertson told The Interior News in June that he expected the mine to reach the commercial production stage in October or November.

A aerial view shows the damage caused by a tailings pond breach near the town of Likely, B.C. Tuesday, August, 5, 2014. The pond which stores mining waste from the Mount Polley Mine had its dam break on Monday spilling its contents into Hazeltine Creek, Polley Lake, and Quesnel Lake, causing a wide water-use ban in the area. (Jonathan Hayward/Canadian Press)A aerial view shows the damage caused by a tailings pond breach near the town of Likely, B.C. Tuesday, August, 5, 2014. The pond which stores mining waste from the Mount Polley Mine had its dam break on Monday spilling its contents into Hazeltine Creek, Polley Lake, and Quesnel Lake, causing a wide water-use ban in the area. (Jonathan Hayward/Canadian Press)

http://www.interior-news.com/ourtown/270519641.html